but that scandals will arise, and differences will grow in the Church of God. What through want of judgement in some, of Ingenuity in others, Charity in almost all:
but that scandals will arise, and differences will grow in the Church of God. What through want of judgement in Some, of Ingenuity in Others, Charity in almost all:
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Now of these new Converts, some better instructed then others, as touching the cessation of legall Ceremonies, made no difference of Meats, or of Dayes, but used their lawfull Christian liberty in them both,
Now of these new Converts, Some better instructed then Others, as touching the cessation of Legal Ceremonies, made no difference of Meats, or of Days, but used their lawful Christian liberty in them both,
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as things in their own nature meerly indifferent: Whereas others, not so throughly catechized as they, still made difference for Conscience sake, both of Meats, accounting them Clean or Unclean ;
as things in their own nature merely indifferent: Whereas Others, not so thoroughly Catechized as they, still made difference for Conscience sake, both of Meats, accounting them Clean or Unclean;
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and of Days, accounting them Holy or Servile, according as they stood under the Levitical Law. These latter S. Paul calleth NONLATINALPHABET, Weak in the faith: those former then must by the Law of Opposition be Strong in the Faith.
and of Days, accounting them Holy or Servile, according as they stood under the Levitical Law. These latter S. Paul calls, Weak in the faith: those former then must by the Law of Opposition be Strong in the Faith.
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It would have become both the one sort, and the other, (notwithstanding they differed in their private judgements, yet) to have preserved the common peace of the Church ▪ and laboured the edification, not the ruine one of another:
It would have become both the one sort, and the other, (notwithstanding they differed in their private Judgments, yet) to have preserved the Common peace of the Church ▪ and laboured the edification, not the ruin one of Another:
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the strong by affording faithful instruction to the consciences of the weak; and the weak, by allowing favourable construction to the actions of the strong.
the strong by affording faithful instruction to the Consciences of the weak; and the weak, by allowing favourable construction to the actions of the strong.
for adventuring on some such things, as themselves deeply suspected were unlawfull. The blessed Apostle, desirous all things should be done in the Church in love and unto edification, aequâ lance, and i eodem Charitatis moderamine, as Interpreters speak, taketh upon him to arbitrate, and to mediate in the business:
for adventuring on Some such things, as themselves deeply suspected were unlawful. The blessed Apostle, desirous all things should be done in the Church in love and unto edification, aequâ lance, and i Eodem Charitatis moderamine, as Interpreters speak, Takes upon him to arbitrate, and to mediate in the business:
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unpartially sheweth them their severall oversights, and beginneth to draw them to a fair and an honourable composition: as thus, The strong, he shall remit somewhat of his superciliousness, in disesteeming, and despising the Weak:
unpartially shows them their several oversights, and begins to draw them to a fair and an honourable composition: as thus, The strong, he shall remit somewhat of his superciliousness, in disesteeming, and despising the Weak:
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as that it neither give offence to, nor take offence at, the weakness of any. [ Him that is weak in the faith receive you, but not to doubtful disputations.
as that it neither give offence to, nor take offence At, the weakness of any. [ Him that is weak in the faith receive you, but not to doubtful disputations.
a declaration of the former general proposal, by instancing in a particular case, touching the difference of Meats. There is one man strong in the Faith ;
a declaration of the former general proposal, by instancing in a particular case, touching the difference of Meats. There is one man strong in the Faith;
he is infallibly resolved, there is no meat unclean of it self, or (if received with thankfulnesse and sobriety) unlawfull: and because he knoweth he standeth upon a sure ground, NONLATINALPHABET, he is confident he may eat any thing,
he is infallibly resolved, there is no meat unclean of it self, or (if received with thankfulness and sobriety) unlawful: and Because he Knoweth he Stands upon a sure ground,, he is confident he may eat any thing,
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and he useth his liberty accordingly, eating indifferently of all that is set before him, making no question for conscience sake, [ One man believeth he may eat all things.
and he uses his liberty accordingly, eating indifferently of all that is Set before him, making no question for conscience sake, [ One man Believeth he may eat all things.
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Now the question is, in this Case what is to be done, for the avoidance of scandall, and the maintenance of Christian Charity? And this question my Text resolveth in this third Verse: wherein is contained NONLATINALPHABET, S. Pauls judgement,
Now the question is, in this Case what is to be done, for the avoidance of scandal, and the maintenance of Christian Charity? And this question my Text resolves in this third Verse: wherein is contained, S. Paul's judgement,
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Of which when I shall have spoken somewhat in their generall use, I shall by Gods assistance proceed by way of application to enquire how far the differences in our Church,
Of which when I shall have spoken somewhat in their general use, I shall by God's assistance proceed by Way of application to inquire how Far the differences in our Church,
for conforming, and not conforming, agree with the present case of eating, and not eating: and consequently how far forth Saint Pauls advice in this case of eating and not eating, ought to rule us in the cases of conforming and not conforming in point of Ceremony.
for conforming, and not conforming, agree with the present case of eating, and not eating: and consequently how Far forth Saint Paul's Advice in this case of eating and not eating, ought to Rule us in the cases of conforming and not conforming in point of Ceremony.
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as that I shall not need any more to remember you, that by him that eateth, must be understood the strong in Faith, and by him that eateth not, the weak. And so reducing the words ab Hypothesi ad Thesin, this part of the advice [ Let not him that eateth, despise him that eateth not ] beareth sense as if the Apostle had said [ Let not the strong in faith despise the weak.
as that I shall not need any more to Remember you, that by him that Eateth, must be understood the strong in Faith, and by him that Eateth not, the weak. And so reducing the words ab Hypothesis ad Thesin, this part of the Advice [ Let not him that Eateth, despise him that Eateth not ] bears sense as if the Apostle had said [ Let not the strong in faith despise the weak.
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Strong ones are prone to despise: and yet despising is both a grievous sin in the despiser, and a dangerous scandall to the despised. In all which respects, it was but needfull the Holy Ghost should lesson us, not to despise one anothers weaknesse.
Strong ones Are prove to despise: and yet despising is both a grievous since in the despiser, and a dangerous scandal to the despised. In all which respects, it was but needful the Holy Ghost should Lesson us, not to despise one another's weakness.
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if a fierce Mastiff set upon us, we think it time to look about, and to bestir our selves for defence: but we take no notice of the little Curres that bark at us; but despise them.
if a fierce Mastiff Set upon us, we think it time to look about, and to Bestir our selves for defence: but we take no notice of the little Curs that bark At us; but despise them.
And S. Paul charging Timothy so to behave himself in the Church of God, as that none should despise his youth, implyeth, that youth is obvious to contempt, and like enough to be despised. And though Wisdome be better then strength, yet Solomon tells us, the poor mans wisdome is despised,
And S. Paul charging Timothy so to behave himself in the Church of God, as that none should despise his youth, Implies, that youth is obvious to contempt, and like enough to be despised. And though Wisdom be better then strength, yet Solomon tells us, the poor men Wisdom is despised,
and his words are not heard, Eccles. 9. I am small and of no reputution, saith David, Psal. 119. And our Saviours Caveat in the Gospel is especially concerning little ones, as most open to contempt:
and his words Are not herd, Eccles. 9. I am small and of no reputution, Says David, Psalm 119. And our Saviors Caveat in the Gospel is especially Concerning little ones, as most open to contempt:
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Far from any reall weaknesse this way or any other, was our blessed LORD and Saviour Jesus Christ, Col ▪ 2.3. In whom were hid all the treasures of wisdome and knowledge;
far from any real weakness this Way or any other, was our blessed LORD and Saviour jesus christ, Col ▪ 2.3. In whom were hid all the treasures of Wisdom and knowledge;
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nor that expectation which the same of his miracles had raised of him in Herod, Herod took him for some silly simple fellow, and accordingly used him: for he Luke ▪ 23.11. NONLATINALPHABET. set him at nought, and mocked him, and put him in NONLATINALPHABET.
nor that expectation which the same of his Miracles had raised of him in Herod, Herod took him for Some silly simple fellow, and accordingly used him: for he Lycia ▪ 23.11.. Set him At nought, and mocked him, and put him in.
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Ib. a white coat, as he had been some fool, and sent him back as he came, Lu. 23. And of this nature is the weaknesse my Text hath to do withall: a weaknesse in judgement ;
Ib. a white coat, as he had been Some fool, and sent him back as he Come, Lu. 23. And of this nature is the weakness my Text hath to do withal: a weakness in judgement;
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or as it is ver. 1. a weaknesse in Faith. Where, by Faith, we are not to understand that justifying Faith, whereby the heart of a true believer layeth fast hold on the gracious promises of God,
or as it is for. 1. a weakness in Faith. Where, by Faith, we Are not to understand that justifying Faith, whereby the heart of a true believer Layeth fast hold on the gracious promises of God,
and the precious merits of Jesus Christ for the remission of sins: nor by weaknesse in Faith, that NONLATINALPHABET, wherewith the Apostles are sometimes charged;
and the precious merits of jesus christ for the remission of Sins: nor by weakness in Faith, that, wherewith the Apostles Are sometime charged;
But by Faith we are to understand an historicall Faith onely, which is nothing else but a firm and secure assent of the judgement unto doctrinall truths in matter of Faith or Life: and by weaknesse in such faith, a doubtfulnesse and irresolution of judgement concerning some divine truths appertaining to the doctrine of Faith or Life ;
But by Faith we Are to understand an historical Faith only, which is nothing Else but a firm and secure assent of the judgement unto doctrinal truths in matter of Faith or Life: and by weakness in such faith, a doubtfulness and irresolution of judgement Concerning Some divine truths appertaining to the Doctrine of Faith or Life;
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Which weaknesse of judgement in Faith, bewraying it self outwardly in a nice, and scrupulous, and timorous forbearance of some things, for fear they should be unlawfull ;
Which weakness of judgement in Faith, bewraying it self outwardly in a Nicaenae, and scrupulous, and timorous forbearance of Some things, for Fear they should be unlawful;
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which yet in truth are not so, but indifferent: doth thereby expose the person in whom such weaknesse is, to the contempt and despisings of such as are of more confirmed and resolved judgements,
which yet in truth Are not so, but indifferent: does thereby expose the person in whom such weakness is, to the contempt and despisings of such as Are of more confirmed and resolved Judgments,
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but Active the fault of the strong. They that find truly, or but overweeningly conceit in themselves abilities, either of a higher nature, or in a greater measure, than in other men, be it any kind whatsoever;
but Active the fault of the strong. They that find truly, or but overweeningly conceit in themselves abilities, either of a higher nature, or in a greater measure, than in other men, be it any kind whatsoever;
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because She saw that she had conceived, and her Mistresse was barren, Gen. 16. All strength and eminency then, we see, be it in any little sorry thing, is apt to breed in men a despising of their weaker and meaner brethren:
Because She saw that she had conceived, and her Mistress was barren, Gen. 16. All strength and eminency then, we see, be it in any little sorry thing, is apt to breed in men a despising of their Weaker and meaner brothers:
Sharpnesse of wit, quicknesse of conceit, faithfulnesse of memory, facility of discourse, propriety of elocution, concinuity of gesture, depth of judgement, variety of knowledge in Arts and Languages,
Sharpness of wit, quickness of conceit, faithfulness of memory, facility of discourse, propriety of elocution, concinuity of gesture, depth of judgement, variety of knowledge in Arts and Languages,
and not having their understandings well informed, and their judgements throughly setled in the doctrine and Use, in the nature and extent of that Evangelicall liberty whereunto they were called:
and not having their understandings well informed, and their Judgments thoroughly settled in the Doctrine and Use, in the nature and extent of that Evangelical liberty whereunto they were called:
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So hard is it, even for the most exercised Christian, not to take knowledge of his own knowledge: or doing so, not to despise and neglect the infirmities of his lesse-knowing brother.
So hard is it, even for the most exercised Christian, not to take knowledge of his own knowledge: or doing so, not to despise and neglect the infirmities of his less-knowing brother.
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It was not then without good need, that S. Paul should become a remembrancer to the strong in Faith, not to despise the weak. And there is as good need the very strongest of us all should remember it,
It was not then without good need, that S. Paul should become a remembrancer to the strong in Faith, not to despise the weak. And there is as good need the very Strongest of us all should Remember it,
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yet the community of nature, and the common condition of humanity, should be sufficient to free him from thy contempt. His body was formed out of the same dust, his soul breathed into him by the same God,
yet the community of nature, and the Common condition of humanity, should be sufficient to free him from thy contempt. His body was formed out of the same dust, his soul breathed into him by the same God,
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even for that relation of neighbour-hood, as he is a man, it is sin in thee to despise him, [ He that despiseth his Neighbour, sinneth, Prov. 14. ] But that's not all:
even for that Relation of neighbourhood, as he is a man, it is since in thee to despise him, [ He that despises his Neighbour, Sinneth, Curae 14. ] But that's not all:
in despising his weakness, what other thing doest thou, then even despise the good Spirit of God, that bloweth where he listeth, and giveth to every one as he listeth? For though there be diversities of gifts, (both for substance and degree;) yet it is the same spirit, 1 Cor. 12. And the contempt that is cast upon the meanest Christian, reboundeth upwards again,
in despising his weakness, what other thing dost thou, then even despise the good Spirit of God, that blows where he lists, and gives to every one as he lists? For though there be diversities of Gifts, (both for substance and degree;) yet it is the same Spirit, 1 Cor. 12. And the contempt that is cast upon the Meanest Christian, reboundeth upward again,
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as if despising were an espciall and principall kind of offending, or scandalizing. And verily so it is, especially to the Weak. Nothing is more grievous to Nature, scarce Death it selfe,
as if despising were an espciall and principal kind of offending, or scandalizing. And verily so it is, especially to the Weak. Nothing is more grievous to Nature, scarce Death it self,
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How tenderly then may we think a weak Christian would take it, when to this privative he should find added a Positive contempt also? when he should see his person, and his weakness, not only not compassionated,
How tenderly then may we think a weak Christian would take it, when to this privative he should find added a Positive contempt also? when he should see his person, and his weakness, not only not compassionated,
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but even taunted, and stouted, and derided, and made a laughing stock, and a jesting theme? when he should see them strive to speak and do such things in his sight and hearing,
but even taunted, and stouted, and derided, and made a laughing stock, and a jesting theme? when he should see them strive to speak and do such things in his sighed and hearing,
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it were enough, without Gods singular mercy and support, to make him repent his late conversion, and revolt from the Faith, by fearefull and desperate Apostasie. And he that by such despising should thus offend, though but one of the least and weakest of those that believe in Christ, a thousand times better had it been for him, that he had never been born;
it were enough, without God's singular mercy and support, to make him Repent his late conversion, and revolt from the Faith, by fearful and desperate Apostasy. And he that by such despising should thus offend, though but one of the least and Weakest of those that believe in christ, a thousand times better had it been for him, that he had never been born;
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And thus much for the former branch of Saint Pauls advice: The other followeth, Let not him that eateth not, judge him that eateth. Faults seldome go single;
And thus much for the former branch of Saint Paul's Advice: The other follows, Let not him that Eateth not, judge him that Eateth. Faults seldom go single;
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Not that his fault simply considered in it self is greater; (for I take it a certain truth, that to judge one that is in the right, is a far greater fault, considered absolutely without relation to the abilities of the persons,
Not that his fault simply considered in it self is greater; (for I take it a certain truth, that to judge one that is in the right, is a Far greater fault, considered absolutely without Relation to the abilities of the Persons,
then to despise one that is in the wrong:) But because the strong through the ability of his judgement, ought to yield so much to the infirmity of his weak brother, who through the weaknesse of his judgement, is not so well able to discern what is fit for him to do.
then to despise one that is in the wrong:) But Because the strong through the ability of his judgement, ought to yield so much to the infirmity of his weak brother, who through the weakness of his judgement, is not so well able to discern what is fit for him to do.
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As Gen. 13.9, 11. Abraham in discretion yielded the choice to his Nephew Lot upon the contention of their Heardsmen, which in reason Lot should rather have yielded unto him.
As Gen. 13.9, 11. Abraham in discretion yielded the choice to his Nephew Lot upon the contention of their Herdsmen, which in reason Lot should rather have yielded unto him.
& in our Engglish tongue, Knave, Villain, Churle, &c. See Minsheu, Verstegan, &c. divers other words, we are not so much beholden to good Arts, as to bad manners.
& in our English tongue, Knave, Villain, Churl, etc. See Minsheu, Verstegan, etc. diverse other words, we Are not so much beholden to good Arts, as to bad manners.
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whence it groweth, that words of good or indifferent signification, in time degenerate so farre, as to be commonly taken in the worst sence. But this by the way.
whence it grows, that words of good or indifferent signification, in time degenerate so Far, as to be commonly taken in the worst sense. But this by the Way.
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The fault of these weak ones in the case in hand, was, that measuring other mens actions and consciences, by the modell of their own understandings, in their private censures they rashly passed their judgements upon,
The fault of these weak ones in the case in hand, was, that measuring other men's actions and Consciences, by the model of their own understandings, in their private censures they rashly passed their Judgments upon,
concerning the lawfulnesse whereof themselves were not satisfied, as if they were loose Christians, carnall professors, nomine tenus Christiani, men that would not stick to do any thing,
Concerning the lawfulness whereof themselves were not satisfied, as if they were lose Christians, carnal professors, nomine tenus Christians, men that would not stick to do any thing,
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The Scriptures are expresse, Iudge not, that ye be not judged, Matth. 7. Iudge nothing before the time, &c. 1 Corinth. 4. Thou art inexcusable, O man, whosoever thou art that judgest, Rom. 2. And If thou judgest, thou art not a doer of the Law, but a Iudge, James 4.
The Scriptures Are express, Judge not, that you be not judged, Matthew 7. Judge nothing before the time, etc. 1 Corinth. 4. Thou art inexcusable, Oh man, whosoever thou art that Judges, Rom. 2. And If thou Judges, thou art not a doer of the Law, but a Judge, James 4.
for such as have calling and authority thereunto in Church or Common-wealth: for this publique politique judgement is commanded Exod. 22.9. 2 Chron. 19.6. Rom. 13.4. and elsewhere. in the Word of God;
for such as have calling and Authority thereunto in Church or Commonwealth: for this public politic judgement is commanded Exod 22.9. 2 Chronicles 19.6. Rom. 13.4. and elsewhere. in the Word of God;
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or of some strong signes and presumptions of it. For it is stupidity, and not charity, to be credulous against sense. Charity is 1 Cor. 13.5. NONLATINALPHABET. ingenuous, and will Ibid. vers· 7. NONLATINALPHABET. believe any thing, though more then Reason:
or of Some strong Signs and presumptions of it. For it is stupidity, and not charity, to be credulous against sense. Charity is 1 Cor. 13.5.. ingenuous, and will Ibid vers· 7.. believe any thing, though more then Reason:
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but Charity must not be As Walter Mapes sometimes Archdeacon̄ of Oxenford, relating the grosse Simony of the Pope for confirming the election of Reginald, bastard sonne to Ioceline, Bishop of Sarum, into the See of Bathe; concludeth the narration thus;
but Charity must not be As Walter Mapes sometime Archdeacon of Oxford, relating the gross Simony of the Pope for confirming the election of Reginald, bastard son to Joceline, Bishop of Sarum, into the See of bath; Concludeth the narration thus;
Shall any charity bind me to think the Crow is white, or the Black-more beautifull? Nor yet thirdly, that all sinister suspicions are utterly unlawfull,
Shall any charity bind me to think the Crow is white, or the Blackmore beautiful? Nor yet Thirdly, that all sinister suspicions Are utterly unlawful,
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if our suspicions proceed not from any corrupt affections, but onely from a Cùm debemus aliquibus malis adhibere remedium, sive nostris, sive alienis, expedit ad hoc ut securius remedium apponatur, quòd supponatur id quod est deterius:
if our suspicions proceed not from any corrupt affections, but only from a Cùm debemus aliquibus malis adhibere remedium, sive nostris, sive alienis, expedit ad hoc ut securius remedium apponatur, quòd supponatur id quod est Deterius:
But the judgement here, and elsewhere condemned, is either first, when in our private thoughts or speeches, upon slender presumptions we rashly pronounce men as guilty of committing such or such sins, without sufficient evidence either of fact,
But the judgement Here, and elsewhere condemned, is either First, when in our private thoughts or Speeches, upon slender presumptions we rashly pronounce men as guilty of committing such or such Sins, without sufficient evidence either of fact,
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or pregnant signes that they have committed them. Or secondly, when upon some actions Aperta non ita reprehendamus, ut de sanitate desperemus. Gloss. Ordin. in Rom. 14.13. Non quicquid reprebendendum, etiam dam•andum est.
or pregnant Signs that they have committed them. Or secondly, when upon Some actions Aperta non ita reprehendamus, ut de sanitate desperemus. Gloss. Ordain. in Rom. 14.13. Non quicquid reprebendendum, etiam dam•andum est.
Sen. l. 6. de benef. ca. 39. undoubtedly sinfull, as blasphemy, adultery, perjury, &c. We too severely censure the persons either for the future,
Sen. l. 6. de Beneficence. circa 39. undoubtedly sinful, as blasphemy, adultery, perjury, etc. We too severely censure the Persons either for the future,
but even his As David, Peter, &c. holy ones too after Calling, sometimes to fall; for ends most times unknown to us, but ever just and gracious in him.
but even his As David, Peter, etc. holy ones too After Calling, sometime to fallen; for ends most times unknown to us, but ever just and gracious in him.
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Quis constituit te? sharply replyed upon Moses, Exod. 2. Who made thee a Iudge? and Quis constituit me? reasonably alledged by our Saviour, Luk. 12. Who made me a Iudge? Thou takest too much upon thee then thou son of man, whosoever thou art that judgest: thus saucily to thrust thy self into Gods seat, and to invade his Throne.
Quis Constituted te? sharply replied upon Moses, Exod 2. Who made thee a Judge? and Quis Constituted me? reasonably alleged by our Saviour, Luk. 12. Who made me a Judge? Thou Takest too much upon thee then thou son of man, whosoever thou art that Judges: thus saucily to thrust thy self into God's seat, and to invade his Throne.
Quis tu? Who art thou that judgest another? Iames 4. or Who art thou that judgest anothers servant? in the next following verse to my Text. As if the Apostle had said;
Quis tu? Who art thou that Judges Another? James 4. or Who art thou that Judges another's servant? in the next following verse to my Text. As if the Apostle had said;
who is thy Lord too, and can and will judge thee: for so he argueth anon at verse 10. Why doest thou judge thy brother? We shall all stand before the judgement-seate of CHRIST.
who is thy Lord too, and can and will judge thee: for so he argue anon At verse 10. Why dost thou judge thy brother? We shall all stand before the judgement-seat of CHRIST.
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GOD hath reserved Mali operis vindictam, Boni gloriam, utriusque Judicium. three Prerogatives royall to himself, Deut. 32.35. Vengeance, Isai. 42.8. Rom. 12.19. Glory, and Rom. 14.4. — 10. Jam. 4.11, 12. judgement.
GOD hath reserved Mali operis vindictam, Boni gloriam, utriusque Judicium. three Prerogatives royal to himself, Deuteronomy 32.35. Vengeance, Isaiah 42.8. Rom. 12.19. Glory, and Rom. 14.4. — 10. Jam. 4.11, 12. judgement.
As it is not safe for us then to encroach upon Tres hominum species maximam Deo faciunt injuriam: Superbi, qui auferunt ei Gloriam; Iracundi, qui Vindictam; Rigidi, qui Judicium.
As it is not safe for us then to encroach upon Tres hominum species maximam God faciunt Injuriam: Superb, qui auferunt ei Gloriam; Iracundi, qui Vindictam; Rigidi, qui Judicium.
GODS Royalties in either of the other two; Glory, or Vengeance: so neither in this of Judgement; Dominus judicabit, Heb. 10.30. The Lord himself will judge his people, Heb. 10. It is flat Usurpation in us to judge:
GOD'S Royalties in either of the other two; Glory, or Vengeance: so neither in this of Judgement; Dominus Judges, Hebrew 10.30. The Lord himself will judge his people, Hebrew 10. It is flat Usurpation in us to judge:
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or else he will give rash judgement. How then dare any of us undertake to sit as Iudges upon other mens Consciences, wherewith we are so little acquainted, that we are indeed but too much unacquainted with our own? We are not able to search the depth of our own wicked and deceitfull hearts ;
or Else he will give rash judgement. How then Dare any of us undertake to fit as Judges upon other men's Consciences, wherewith we Are so little acquainted, that we Are indeed but too much unacquainted with our own? We Are not able to search the depth of our own wicked and deceitful hearts;
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how much lesse then are we able to fadome the bottomes of other mens hearts, with any certainty to pronounce of them either good or evil? We must then leave the judgements of other mens spirits, and hearts, and reines, to him that is the Father of spirits, and alone searcheth the hearts and reines :
how much less then Are we able to fathom the bottoms of other men's hearts, with any certainty to pronounce of them either good or evil? We must then leave the Judgments of other men's spirits, and hearts, and reins, to him that is the Father of spirits, and alone Searches the hearts and reins:
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before whose eyes all things are NONLATINALPHABET, as the word is most Emphaticall, Hebrewes 4. Wherefore our Apostles precept elsewhere is good to this purpose, 1 Cor. 4. Iudge nothing before the time,
before whose eyes all things Are, as the word is most Emphatical, Hebrews 4. Wherefore our Apostles precept elsewhere is good to this purpose, 1 Cor. 4. Judge nothing before the time,
Indeed when we are to judge of Things, it is wisdome to judge of them secundùm quod sunt, as neer as we can, to judge of them just as they are, without any sway or partiall inclination either to the right hand, or to the left.
Indeed when we Are to judge of Things, it is Wisdom to judge of them secundùm quod sunt, as near as we can, to judge of them just as they Are, without any sway or partial inclination either to the right hand, or to the left.
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safe, and secureth us, as from Melius est quòd aliquis frequenter fallatur, habens bonam opinionē de malo homine, quàm qd rarius fallatur habens m•lam opinionem de bono homine:
safe, and secureth us, as from Better est quòd aliquis frequenter fallatur, habens Good opinionē de Malo homine, quàm quoth rarius fallatur habens m•lam opinionem de Bono homine:
it thinketh no evil, 1 Cor. 13. How far then are they from Charity, that are ever suspicious, and think nothing well? For us, let it be our care to maintain Charity ;
it Thinketh no evil, 1 Cor. 13. How Far then Are they from Charity, that Are ever suspicious, and think nothing well? For us, let it be our care to maintain Charity;
or if through frailty we cannot that, yet let us not from light suspicions fall into uncharitable censures: let us at leastwise suspend our definitive judgement, and not determine too peremptorily against such as do not in every respect just as we do,
or if through frailty we cannot that, yet let us not from Light suspicions fallen into uncharitable censures: let us At leastwise suspend our definitive judgement, and not determine too peremptorily against such as do not in every respect just as we do,
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Possibly he that is judged, may have that strength of Faith and Charity, that though rash and uncharitable censures lie thick in his way, he can lightly skip over all those stumbling-blocks, and scape a fall.
Possibly he that is judged, may have that strength of Faith and Charity, that though rash and uncharitable censures lie thick in his Way, he can lightly skip over all those stumbling-blocks, and escape a fallen.
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I now descend to make such Application, as I promised, both of the case and rules, unto some differences, and to some offences, given and taken in our Church in point of Ceremony. The Case ruled in my Text was of eating, and not eating: the Differences which some maintain in our Church, are many in the particular; (as of kneeling, and not kneeling; wearing, and not wearing; crossing, and not crossing, &c.) But all these,
I now descend to make such Application, as I promised, both of the case and rules, unto Some differences, and to Some offences, given and taken in our Church in point of Ceremony. The Case ruled in my Text was of eating, and not eating: the Differences which Some maintain in our Church, Are many in the particular; (as of kneeling, and not kneeling; wearing, and not wearing; crossing, and not crossing, etc.) But all these,
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in every of the four we shall find some agreement, and some disparity also: 1. The nature of the matter: 2. The abilities of the persons: 3. Their severall practise about the things:
in every of the four we shall find Some agreement, and Some disparity also: 1. The nature of the matter: 2. The abilities of the Persons: 3. Their several practise about the things:
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First, the matter whereabout the eater and the not-eater differed in the case of the Romans, was in the nature of it indifferent: so it is between the conformer and not conformer in our Case.
First, the matter whereabout the eater and the Not-eater differed in the case of the Roman, was in the nature of it indifferent: so it is between the conformer and not conformer in our Case.
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So here, most of us in assured confidence that we may wear, and crosse, and kneel, and use the other Ceremonies and Customes of our Church, do willingly,
So Here, most of us in assured confidence that we may wear, and cross, and kneel, and use the other Ceremonies and Customs of our Church, do willingly,
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so here, it cannot be denied, but that some Conformers (although I hope far the lesser, I am sure far the worser sort,) do despise and scandalize the Non-Conformers more than they have reason to do,
so Here, it cannot be denied, but that Some Conformers (although I hope Far the lesser, I am sure Far the Worse sort,) do despise and scandalise the Non-Conformers more than they have reason to do,
as the Romane and should as well free the Non-Conformers from our Contempt, as us from their Censures. Let not him that conformeth, despise him that conformeth not:
as the Roman and should as well free the Non-Conformers from our Contempt, as us from their Censures. Let not him that conformeth, despise him that conformeth not:
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Capp, Surplis, Crosse, Ring and other Ceremonies, which are the Matter of our differences, though they be things indifferent for their nature, and in themselves: yet are not so for their use, and unto us. If the Church had been silent,
Capp, Surplis, Cross, Ring and other Ceremonies, which Are the Matter of our differences, though they be things indifferent for their nature, and in themselves: yet Are not so for their use, and unto us. If the Church had been silent,
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for decency and orders sake, to ordain and constitute Ceremonies. Which being once ordained, and by publick authority enjoyned, cease to be indifferent for their use, though they remain still so for their nature: and of indifferent become so necessary, that neither may a man without sinne refuse them, where Authority requireth;
for decency and order sake, to ordain and constitute Ceremonies. Which being once ordained, and by public Authority enjoined, cease to be indifferent for their use, though they remain still so for their nature: and of indifferent become so necessary, that neither may a man without sin refuse them, where authority requires;
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and hath sufficiently d•clared her self by solemn protestation, enough to satisfie any ingenuous impartiall judgement, that by requiring obedience to these ceremoniall Constitutions, she hath no other purpose,
and hath sufficiently d•clared her self by solemn protestation, enough to satisfy any ingenuous impartial judgement, that by requiring Obedience to these ceremonial Constitutions, she hath no other purpose,
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yet that there should be some Ceremonies, it is necessary, Necessitate absolutâ, in as much as no outward work can be performed without Ceremoniall circumstances, some or other:
yet that there should be Some Ceremonies, it is necessary, Necessitate absolutâ, in as much as no outward work can be performed without Ceremonial Circumstances, Some or other:
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so far is she from seeking to draw any opinion, either of divine necessity upon the Constitution, or of effectuall holinesse upon the Ceremony. And as for the prejudice which seemeth to be hereby given to Christian liberty: it is so slender a conceit, that it seemeth to bewray in the objecters a desire, not so much of satisfaction, as cavill. For first, the liberty of a Christian to all indifferent things, is in the Mind and Conscience: and is then infringed,
so Far is she from seeking to draw any opinion, either of divine necessity upon the Constitution, or of effectual holiness upon the Ceremony. And as for the prejudice which seems to be hereby given to Christian liberty: it is so slender a conceit, that it seems to bewray in the Objectors a desire, not so much of satisfaction, as cavil. For First, the liberty of a Christian to all indifferent things, is in the Mind and Conscience: and is then infringed,
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when the Conscience is bound and straitned, by imposing upon it an opinion of doctrinall Necessity. But it is no wrong to the Liberty of a Christian mans conscience, to bind him to outward observance for Orders sake;
when the Conscience is bound and straitened, by imposing upon it an opinion of doctrinal Necessity. But it is no wrong to the Liberty of a Christian men conscience, to bind him to outward observance for Order sake;
what were it else, but even to bring flat Anabaptisme and Anarchy into the Church? and to overthrow all bond of subjection and obedience to lawfull authority? I beseech you consider, wherein can the immediate power and authority of Fathers, Masters, and other Rulers over their inferiours consist;
what were it Else, but even to bring flat Anabaptism and Anarchy into the Church? and to overthrow all bound of subjection and Obedience to lawful Authority? I beseech you Consider, wherein can the immediate power and Authority of Father's, Masters, and other Rulers over their inferiors consist;
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wherein to expresse properly the Obedience due to superiour Authority, then these Indifferent things. And if a Father or Master have power to prescribe to his Child or Servant in indifferent things;
wherein to express properly the obedience due to superior authority, then these Indifferent things. And if a Father or Master have power to prescribe to his Child or Servant in indifferent things;
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Why should any man, either deny the like power to Church-Governours, to make Ecclesiasticall-constitutions concerning indifferent things? or interpret that power to the prejudice of Christian Liberty? And again Secondly, Men must understand, that it is an errour to think Ceremonies and Constitutions to be things meerly indifferent : I mean in the generall.
Why should any man, either deny the like power to Church-Governours, to make Ecclesiastical-constitutions Concerning indifferent things? or interpret that power to the prejudice of Christian Liberty? And again Secondly, Men must understand, that it is an error to think Ceremonies and Constitutions to be things merely indifferent: I mean in the general.
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whereof what other could be the issue, but infinite distraction, and unorderly confusion in the Church? And again thirdly, to return their weapon upon themselves;
whereof what other could be the issue, but infinite distraction, and unorderly confusion in the Church? And again Thirdly, to return their weapon upon themselves;
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If every restraint in indifferent things be injurious to Christian liberty: then themselves are injurious no lesse by their negative restraint from some Ceremonies, Wear not, Crosse not, Kneel not, &c. then they would have the world believe our Church is by her positive restraint unto these Ceremonies of wearing, & crossing, and kneeling, &c. Let indifferent men judge,
If every restraint in indifferent things be injurious to Christian liberty: then themselves Are injurious no less by their negative restraint from Some Ceremonies, Wear not, Cross not, Kneel not, etc. then they would have the world believe our Church is by her positive restraint unto these Ceremonies of wearing, & crossing, and kneeling, etc. Let indifferent men judge,
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as are otherwise and in themselves equally indifferent for use, or for forbearance. But they say, our Church maketh greater matters of Ceremonies than thus;
as Are otherwise and in themselves equally indifferent for use, or for forbearance. But they say, our Church makes greater matters of Ceremonies than thus;
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and preferreth them even before the most necessary duties of preaching and administring the Sacraments: in as much as they are imposed upon Ministers under pain of Suspension and Deprivation from their Ministerial Functions and Charges. First, for actuall Deprivation;
and preferreth them even before the most necessary duties of preaching and administering the Sacraments: in as much as they Are imposed upon Ministers under pain of Suspension and Deprivation from their Ministerial Functions and Charges. First, for actual Deprivation;
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suffer it but justly for their obstinacy and contempt. For howsoever they would bear the world in hand, that they are the onely persecuted ones, and that they suffer for their Consciences: yet in truth, they do but abuse the credulity of the simple therein;
suffer it but justly for their obstinacy and contempt. For howsoever they would bear the world in hand, that they Are the only persecuted ones, and that they suffer for their Consciences: yet in truth, they do but abuse the credulity of the simple therein;
when the very truth is, they are justly executed for their prodigious Treasons, and felonious or treacherous practises against lawfull Princes and Estates:
when the very truth is, they Are justly executed for their prodigious Treasons, and felonious or treacherous practises against lawful Princes and Estates:
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For it is not the refusall of these Ceremonies they are deprived for, otherwise then as the matter wherein they shew their contempt: it is the Contempt it self, which formerly and properly subjecteth them to just Ecclesiasticall censure of Suspension or Deprivation.
For it is not the refusal of these Ceremonies they Are deprived for, otherwise then as the matter wherein they show their contempt: it is the Contempt it self, which formerly and properly subjecteth them to just Ecclesiastical censure of Suspension or Deprivation.
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and the case of our Church, in regard of the Matter: the things whereabout they differed, being every way indifferent ; ours not so. And as in the Matter ;
and the case of our Church, in regard of the Matter: the things whereabout they differed, being every Way indifferent; ours not so. And as in the Matter;
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as being but lately converted to the Christian Faith, and not sufficiently instructed by the Church in the doctrine and use of Christian liberty in things indifferent:
as being but lately converted to the Christian Faith, and not sufficiently instructed by the Church in the Doctrine and use of Christian liberty in things indifferent:
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Whereas with our refusers it is much otherwise. First, they are not new Proselytes ; but men born, and bred, and brought up in the bosome of the Church:
Whereas with our refusers it is much otherwise. First, they Are not new Proselytes; but men born, and bred, and brought up in the bosom of the Church:
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such as between pity and scorn seem most to wonder at the ignorance and simplicity of the vulgar, and to lament (which is, God knoweth, lamentable enough;
such as between pity and scorn seem most to wonder At the ignorance and simplicity of the Vulgar, and to lament (which is, God Knoweth, lamentable enough;
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though not comparable to what it was within not many years since:) the want of knowledge, and the unsufficiency of some of the Clergy in the Land. And with what reason should these men expect the priviledge of weak ones? Thirdly, our Church hath sufficiently declared and published the innocency of her p•rpose and meaning in enjoying the Ceremonies: nor so onely;
though not comparable to what it was within not many Years since:) the want of knowledge, and the unsufficiency of Some of the Clergy in the Land. And with what reason should these men expect the privilege of weak ones? Thirdly, our Church hath sufficiently declared and published the innocency of her p•rpose and meaning in enjoying the Ceremonies: nor so only;
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Lastly, upon the premises it doth appear that the weaknesse of our brethren, pretended by those that are willing to speak favourably of them, proceedeth for the most part not so much out of simple ignorance, arising from the defect either of understanding or means ;
Lastly, upon the premises it does appear that the weakness of our brothers, pretended by those that Are willing to speak favourably of them, Proceedeth for the most part not so much out of simple ignorance, arising from the defect either of understanding or means;
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if not out of the poyson of corrupt and carnall affections (as they give us sometimes but too much cause to suspect) of pride, of singularity, of envy, of contention, of factious admiring some mens persons.
if not out of the poison of corrupt and carnal affections (as they give us sometime but too much cause to suspect) of pride, of singularity, of envy, of contention, of factious admiring Some men's Persons.
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By which, and other like partiall affections, mens judgements become oftentimes so blinded, that of unwilling at the first, they become at length unable to discern things with that freedome and ingenuity they should.
By which, and other like partial affections, men's Judgments become oftentimes so blinded, that of unwilling At the First, they become At length unable to discern things with that freedom and ingenuity they should.
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but they stand in it too, and trouble the peace of the Church by their restlesse Petitions, and Supplications, and Admonitions, and other publications of the reasons and grounds of their such refusall.
but they stand in it too, and trouble the peace of the Church by their restless Petitions, and Supplications, and Admonitions, and other publications of the Reasons and grounds of their such refusal.
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both in troubling our most gracious, judicious, and religious Soveraign with their Meditations on the Lords Prayer, pag. 12. in the Margent. petitions;
both in troubling our most gracious, judicious, and religious Sovereign with their Meditations on the lords Prayer, page. 12. in the Margin. petitions;
was for his obstinate refusall of Conformity justly deprived from his Benefice in this Diocess, and thereupon relinquished his Ministery for a time, betaking himself to another Calling:
was for his obstinate refusal of Conformity justly deprived from his Benefice in this Diocese, and thereupon relinquished his Ministry for a time, betaking himself to Another Calling:
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For though our Non-conforming Brethren condemn us with much liberty of speech and spirit, having yet lesse reason for it than the weak Romans had (for the strong among them might have forborn some things for the Weaks sake;
For though our Nonconforming Brothers condemn us with much liberty of speech and Spirit, having yet less reason for it than the weak Roman had (for the strong among them might have forborn Some things for the Weaks sake;
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which we cannot do without greater scandall in the open contempt of lawfull authority: ) yet we do not despise them, (I mean with allowance from the Church:
which we cannot do without greater scandal in the open contempt of lawful Authority:) yet we do not despise them, (I mean with allowance from the Church:
we may the better judge how far forth Saint Pauls advice here given to the Romans in their case of eating, and not-eating, ought to rule us in our case of conforming, and not-conforming in point of Ceremony.
we may the better judge how Far forth Saint Paul's Advice Here given to the Roman in their case of eating, and not-eating, ought to Rule us in our case of conforming, and not-conforming in point of Ceremony.
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And first, of not despising: then of not judging. The ground of the Apostles precept for not despising him that ate not, was his weaknesse. So far then as this ground holdeth in our case, this precept is to be extended, and no further.
And First, of not despising: then of not judging. The ground of the Apostles precept for not despising him that ate not, was his weakness. So Far then as this ground holds in our case, this precept is to be extended, and no further.
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But so farre forth, as by their courses and proceedings it may be reasonably thought their refusall proceedeth from corrupt or partiall affections, or is apparently maintained with obstinacy and contempt: I take it we may, notwithstanding the Apostles admonition in my Text, in some sort even despise them.
But so Far forth, as by their courses and proceedings it may be reasonably Thought their refusal Proceedeth from corrupt or partial affections, or is apparently maintained with obstinacy and contempt: I take it we may, notwithstanding the Apostles admonition in my Text, in Some sort even despise them.
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They are secondly despised, they say, in that when they are convented before the Bishops and others in Authority, they cannot have the favour of an indifferent hearing:
They Are secondly despised, they say, in that when they Are Convicted before the Bishops and Others in authority, they cannot have the favour of an indifferent hearing:
Thirdly, in that many honest and religious men, of excellent and usefull gifts, cannot be permitted the liberty of their Consciences, and the free exercise of their Ministery ;
Thirdly, in that many honest and religious men, of excellent and useful Gifts, cannot be permitted the liberty of their Consciences, and the free exercise of their Ministry;
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If they wrong them, as it is like enough they will (for they will not stick to wrong their betters;) we are not to be cha•ged with that: let them answer for themselves.
If they wrong them, as it is like enough they will (for they will not stick to wrong their betters;) we Are not to be cha•ged with that: let them answer for themselves.
But by the way, let our Brethren consider, whether their stiff and unreasonable opposing against those lawfull Ceremonies we retaine, may not be one principall means to confirm,
But by the Way, let our Brothers Consider, whither their stiff and unreasonable opposing against those lawful Ceremonies we retain, may not be one principal means to confirm,
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but so much the more in their darknesse and superstition those that are wavering, and might possibly by more ingenuous and seasonable insinuations be won over to embrace the truth which we professe.
but so much the more in their darkness and Superstition those that Are wavering, and might possibly by more ingenuous and seasonable insinuations be wone over to embrace the truth which we profess.
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As we could wish our Brethren, and their Lay-followers, by their uncouth and sometimes ridiculous behaviour, had not given profane persons too much advantage to play upon them,
As we could wish our Brothers, and their Lay-followers, by their uncouth and sometime ridiculous behaviour, had not given profane Persons too much advantage to play upon them,
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so we could wish also that some men by unreasonable and unjust, other some by unseasonable and indiscreet scoffing at them, had not given them advantage to triumph in their own innocency, and persist in their affected obstinacy. It cannot but be some confirmation to men in errour, to see men of dissolute and loose behaviour, with much eagernesse,
so we could wish also that Some men by unreasonable and unjust, other Some by unseasonable and indiscreet scoffing At them, had not given them advantage to triumph in their own innocency, and persist in their affected obstinacy. It cannot but be Some confirmation to men in error, to see men of dissolute and lose behaviour, with much eagerness,
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And I am verily perswaded, that as the increase of Papists in some parts of the Land, hath occasionally sprung (by a kind of Antiperistasis ) from the intemperate courses of their neighbour - Puritanes ;
And I am verily persuaded, that as the increase of Papists in Some parts of the Land, hath occasionally sprung (by a kind of Antiperistasis) from the intemperate courses of their neighbour - Puritanes;
as differences betwixt them and those they call Formalists: would they not have it thought, that they have a Brotherhood and profession of their own, freer and purer from Superstition and Idolatry,
as differences betwixt them and those they call Formalists: would they not have it Thought, that they have a Brotherhood and profession of their own, freer and Purer from Superstition and Idolatry,
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than others have, that are not of the same stamp? and doing so, why may they not be called Puritanes? The name, I know, is sometimes fastened upon those that deserve it not;
than Others have, that Are not of the same stamp? and doing so, why may they not be called Puritanes? The name, I know, is sometime fastened upon those that deserve it not;
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Rascall people will call any man that beareth but the face of honesty, a Puritane: but why should that hinder others from placing it where it is rightly due?
Rascal people will call any man that bears but the face of honesty, a Puritan: but why should that hinder Others from placing it where it is rightly due?
Yet have the Bishops and other Church-Governernours out of their religious zeal for the peace of Gods Church, been so far from despising our Brethren herein:
Yet have the Bishops and other Church-Governernours out of their religious zeal for the peace of God's Church, been so Far from despising our Brothers herein:
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that they have dispensed sometimes with their other weighty occasions, and taken paines to answer their reasons, and confute their exceptions, satisfie all their doubts, and discover the weaknesse of all their grounds in the points questioned.
that they have dispensed sometime with their other weighty occasions, and taken pains to answer their Reasons, and confute their exceptions, satisfy all their doubts, and discover the weakness of all their grounds in the points questioned.
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and upright, and sincere hearts to Godward, and are unfainedly zealous of Gods Truth and for Religion. They that are such, no doubt feel the comfort of it in their own soules:
and upright, and sincere hearts to Godward, and Are unfeignedly zealous of God's Truth and for Religion. They that Are such, no doubt feel the Comfort of it in their own Souls:
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But yet I cannot be so ignorant on the other side, as not to know, that the most sanctified and zealous men are men, and subject to carnall and corrupt affections ;
But yet I cannot be so ignorant on the other side, as not to know, that the most sanctified and zealous men Are men, and Subject to carnal and corrupt affections;
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Neither ought the unreproved conversation of men countenance out their opinions, or their practices, against light of Divine Scripture, and right Reason :
Neither ought the unreproved Conversation of men countenance out their opinions, or their practices, against Light of Divine Scripture, and right Reason:
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and we see in our dayes not onely the suspected Tenets of Arminius, but even the bold heresies of Faustus Socinus have spred much the more for the reverend opinion men had of their personall endowments and sanctity.
and we see in our days not only the suspected Tenets of Arminius, but even the bold heresies of Faustus Socinus have spread much the more for the reverend opinion men had of their personal endowments and sanctity.
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In the times of Popish persecution, how many godly Bishops, and conformable Ministers laid down their lives for the testimony of Gods Truth, and for the maintenance of his Gospel? And if it should please God in his just judgement (as our sinnes,
In the times of Popish persecution, how many godly Bishops, and conformable Ministers laid down their lives for the testimony of God's Truth, and for the maintenance of his Gospel? And if it should please God in his just judgement (as our Sins,
and amongst others our Schismes and distractions most worthily deserved,) to put us once again to a fiery tryall (which the same God for his goodnesse and mercy defend:) I make no question but many thousands of Conformers would (by the grace of GOD) resist unto blood, embrace the Faggot,
and among Others our Schisms and distractions most worthily deserved,) to put us once again to a fiery trial (which the same God for his Goodness and mercy defend:) I make no question but many thousands of Conformers would (by the grace of GOD) resist unto blood, embrace the Faggot,
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or any other respects, should exempt any man from the just censure of the Church, in case he will not obey her Lawes, and conform to her Ceremonies? especially,
or any other respects, should exempt any man from the just censure of the Church, in case he will not obey her Laws, and conform to her Ceremonies? especially,
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since such mens impunity would but encourage others to presume upon the like favour: and experience teacheth us, that no mens errours are so exemplary and pernicious as theirs, who for their eminency of gifts,
since such men's impunity would but encourage Others to presume upon the like favour: and experience Teaches us, that no men's errors Are so exemplary and pernicious as theirs, who for their eminency of Gifts,
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We see their Grievances against us, how unjust they are, in the matter of Despising. I would they did no more despise the Churches Authority, than we do their infirmities !
We see their Grievances against us, how unjust they Are, in the matter of Despising. I would they did no more despise the Churches authority, than we do their infirmities!
First, they judge our Church as half Popish and Antichristian, for retaining some Ceremonies used in Popery: though we have purged them from their Superstitions, and restored them to their Primitive use.
First, they judge our Church as half Popish and Antichristian, for retaining Some Ceremonies used in Popery: though we have purged them from their Superstitions, and restored them to their Primitive use.
neither hot nor cold. And some of them have slovenly compared our late gracious Soveraigne Queen Elizabeth of most blessed memory, to a sluttish houseWife ;
neither hight nor cold. And Some of them have slovenly compared our late gracious Sovereign Queen Elizabeth of most blessed memory, to a sluttish houseWife;
meaning thereby the Ceremonies. If our Church were but half so ill, as these men would make it, I think every honest religious man should hold himself bound to separate from it, at his most excellent Majesty hath observed the Brownists have done upon their very grounds:
meaning thereby the Ceremonies. If our Church were but half so ill, as these men would make it, I think every honest religious man should hold himself bound to separate from it, At his most excellent Majesty hath observed the Brownists have done upon their very grounds:
Secondly, they judge our Bishops, and other Church-Governours, as Limbes of Antichrist, Locusts of the bottomlesse pit; domineering Lords over Gods heritage; usurpers of temporall jurisdiction;
Secondly, they judge our Bishops, and other Church-Governours, as Limbs of Antichrist, Locusts of the bottomless pit; domineering lords over God's heritage; usurpers of temporal jurisdiction;
Spirituall Tyrants over mens Consciences, &c. Seeking by all meanes to make the name of Lord-Bishop odious to the Gentry and Commons. Witnesse their Mar-prelate ;
Spiritual Tyrants over men's Consciences, etc. Seeking by all means to make the name of Lord-Bishop odious to the Gentry and Commons. Witness their Mar-prelate;
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and other infamous and scandalous Libels in that kind. Having power in their hands, if the Bishops should use more rigorous courses towards them, then they have done: could ye blame them?
and other infamous and scandalous Libels in that kind. Having power in their hands, if the Bishops should use more rigorous courses towards them, then they have done: could you blame them?
Thirdly, they judge those that subscribe and conform, Machiavilian time-servers ; formall Gospellers ; State - Divines ; men that know no conscience, but Law ;
Thirdly, they judge those that subscribe and conform, Machiavellian time-servers; formal Evangelists; State - Divines; men that know no conscience, but Law;
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Fourthly, all such Ministers as are not endowed with gifts for the Pulpit, they damne, as hirelings, and not sheepherds: calling them idol-Sheepherds ; betrayers of Christs flock;
Fourthly, all such Ministers as Are not endowed with Gifts for the Pulpit, they damn, as hirelings, and not shepherds: calling them Idol shepherds; betrayers of Christ flock;
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and to administer reverently and orderly the holy Sacraments of Baptisme and the Lords Supper. Fifthly, they judge all such as interpose for the Churches peace, and oppose their novelties,
and to administer reverently and orderly the holy Sacraments of Baptism and the lords Supper. Fifthly, they judge all such as interpose for the Churches peace, and oppose their novelties,
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as enemies to all goodnesse, men of profane mindes; haters of Religion ; despisers of the Word; persecutors of the Brethren; impes of Satan; instruments of Hell;
as enemies to all Goodness, men of profane minds; haters of Religion; despisers of the Word; persecutors of the Brothers; imps of Satan; Instruments of Hell;
by singling out unto themselves, and those that favour them, certain proper Appellations, of Brethren, and Good-men, and Professors: as if none had Brotherhood in Christ, none had interest in goodnesse, none made Profession of the Gospel, but themselves.
by singling out unto themselves, and those that favour them, certain proper Appellations, of Brothers, and Good men, and Professors: as if none had Brotherhood in christ, none had Interest in Goodness, none made Profession of the Gospel, but themselves.
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There be others that are more temperate in their speeches, and Moderate in their courses; and desire onely they may be spared for their own particular:
There be Others that Are more temperate in their Speeches, and Moderate in their courses; and desire only they may be spared for their own particular:
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And who knoweth not that a Reall and Exemplary seducement maketh the Author guilty, as well as a Verball and Oratory? Saint Peter did not preach Iudaisme ;
And who Knoweth not that a Real and Exemplary seducement makes the Author guilty, as well as a Verbal and Oratory? Saint Peter did not preach Judaism;
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and whether he be not in conscience bound, especially in case he live among a people distracted in opinions, to declare himself expresly either for them, or against them.
and whither he be not in conscience bound, especially in case he live among a people distracted in opinions, to declare himself expressly either for them, or against them.
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how is he not bound in conscience to reprove those that use them, or require them? otherwise he betrayeth the truth of God by his silence, and suffereth men to go on in their superstition without rebuke. But if he be sufficiently resolved of their lawfulnesse ;
how is he not bound in conscience to reprove those that use them, or require them? otherwise he betrayeth the truth of God by his silence, and suffers men to go on in their Superstition without rebuke. But if he be sufficiently resolved of their lawfulness;
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and suffereth men to go on in their disobedience without rebuke. Nay more, every Minister that hath received pastorall charge, hath twice or thrice (if not oftner) witnessed his allowance of all and singular the 39. Articles of the Church of England.
and suffers men to go on in their disobedience without rebuke. Nay more, every Minister that hath received pastoral charge, hath twice or thrice (if not oftener) witnessed his allowance of all and singular the 39. Articles of the Church of England.
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and that by verball Approbation. By which Subscription and Approbation, he hath not onely acknowledged in the Church the power of ordaining Rites and Ceremonies, Artic. 20. but he hath after a sort also bound himself openly to rebuke such as willingly and purposely break the Traditions and Ceremonies of the Church,
and that by verbal Approbation. By which Subscription and Approbation, he hath not only acknowledged in the Church the power of ordaining Rites and Ceremonies, Artic. 20. but he hath After a sort also bound himself openly to rebuke such as willingly and purposely break the Traditions and Ceremonies of the Church,
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as offenders against the common orders of the Church, and wounders of the consciences of the weak brethren, Artic. 34. He then that for any respect whatsoever, is meal-mouth'd in these things, wherein he is bound both in Conscience, and by vertue of his own voluntary Act to speak freely:
as offenders against the Common order of the Church, and wonders of the Consciences of the weak brothers, Artic. 34. He then that for any respect whatsoever, is mealmouth in these things, wherein he is bound both in Conscience, and by virtue of his own voluntary Act to speak freely:
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Thus have I endeavoured, having the opportunity of this place, (as I held my self both in Conscience, and in regard of my Subscription bound) to deliver my opinion freely,
Thus have I endeavoured, having the opportunity of this place, (as I held my self both in Conscience, and in regard of my Subscription bound) to deliver my opinion freely,
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so far as my Text gave occasion, concerning the Ceremoniall Constitutions of our Church: and therein laboured to free, not onely the conformer from all unjust censures ;
so Far as my Text gave occasion, Concerning the Ceremonial Constitutions of our Church: and therein laboured to free, not only the conformer from all unjust censures;
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but even the non-conformer also, so far as he hath reason to expect it, from all scandalous despisings. I beseech you pardon my length, if I have been troublesome;
but even the non-conformer also, so Far as he hath reason to expect it, from all scandalous despisings. I beseech you pardon my length, if I have been troublesome;
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The Conclusion in effect was, that Nothing in man can anull the Covenant of God. Neither the originall unworthinesse of Gods Children, through the universall corruption of nature;
The Conclusion in Effect was, that Nothing in man can annul the Covenant of God. Neither the original unworthiness of God's Children, through the universal corruption of nature;
or cut them off from the Covenant of Grace: but that still God will be glorified in the truth and faithfulnesse of his promises, notwithstanding any unrighteousnesse or unfaithfulnesse in man.
or Cut them off from the Covenant of Grace: but that still God will be glorified in the truth and faithfulness of his promises, notwithstanding any unrighteousness or unfaithfulness in man.
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But never yet was any Truth so happily innocent, as to maintain it self free from Calumny and Abuse. Malice on the one hand, and Fleshlinesse on the other;
But never yet was any Truth so happily innocent, as to maintain it self free from Calumny and Abuse. Malice on the one hand, and Fleshliness on the other;
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They both pervert the Truth, by drawing pestilent Corollaries from sound Conclusions: as the Spider sucketh poyson from medicinable herbs. But with this difference;
They both pervert the Truth, by drawing pestilent Corollaries from found Conclusions: as the Spider sucketh poison from medicinable herbs. But with this difference;
The cavilling Sophister, he would faine bring the Apostles gracious Doctrine into discredit: The carnall Libertine, he would as faine bring his own ungracious behaviour into credit. Both, by making false (yet colourable) Inferences from the former Conclusion.
The caviling Sophister, he would feign bring the Apostles gracious Doctrine into discredit: The carnal Libertine, he would as feign bring his own ungracious behaviour into credit. Both, by making false (yet colourable) Inferences from the former Conclusion.
There are three of those Inferences: but never a good. The first ; If so, then cannot God in reason and justice take vengeance of our unrighteousnesse.
There Are three of those Inferences: but never a good. The First; If so, then cannot God in reason and Justice take vengeance of our unrighteousness.
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The Colour: for why should he punish us for that, which so much magnifieth and commendeth his righteousnesse? [ But if our righteousnesse commend the righteousnesse of God, what shall we say? Is God unrighteous that taketh vengeance? ] The second Inference: If so;
The Colour: for why should he Punish us for that, which so much magnifieth and commends his righteousness? [ But if our righteousness commend the righteousness of God, what shall we say? Is God unrighteous that Takes vengeance? ] The second Inference: If so;
The Colour: for why should that action be censured of sin, which so abundantly redoundeth to the glory of God? [ For if the truth of God hath more abounded through my lye unto his glory,
The Colour: for why should that actium be censured of since, which so abundantly redoundeth to the glory of God? [ For if the truth of God hath more abounded through my lie unto his glory,
The Colour: for why should we fear to do that, from which so much good may come? in this verse of my Text, [ And not rather let us do evil that good may come. ]
The Colour: for why should we Fear to do that, from which so much good may come? in this verse of my Text, [ And not rather let us do evil that good may come. ]
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and casteth out by his answer. An answer which at once cutteth off both it, and the former Inferences. And the Answer is double: Ad rem, Ad hominem.
and Cast out by his answer. an answer which At once cutteth off both it, and the former Inferences. And the Answer is double: Ad remembering, Ad hominem.
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implying not onely the bare inconsequence of it upon the Apostles conclusion, but withall, and especially the falsenesse and unsoundnesse of it taken by it self;
implying not only the bore inconsequence of it upon the Apostles conclusion, but withal, and especially the falseness and unsoundness of it taken by it self;
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As we be slanderously reported, and as some affirm that we say, Let us do evil, &c. My aime at this present is to insist especially upon a Principle of practick Divinity: which by joynt consent of Writers old and new; Orthodox and Popish ;
As we be slanderously reported, and as Some affirm that we say, Let us do evil, etc. My aim At this present is to insist especially upon a Principle of practic Divinity: which by joint consent of Writers old and new; Orthodox and Popish;
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resulteth from the very body of this verse, and is of right good use to direct us in sundry difficulties, which daily arise in vita communi, in point of Conscience. The Principle is this;
resulteth from the very body of this verse, and is of right good use to Direct us in sundry difficulties, which daily arise in vita Communi, in point of Conscience. The Principle is this;
how diligent he is and carefull, betimes to remove such cavils, (though he step a little out of his way for it) as might bring scandall to the Truth he had delivered.
how diligent he is and careful, betimes to remove such cavils, (though he step a little out of his Way for it) as might bring scandal to the Truth he had Delivered.
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when we have to speak before such, as we have some cause before-hand to suspect to be, through ignorance, or weaknesse, or custome, or education, or prejudice, or partiall affections, or otherwise contrary-minded unto,
when we have to speak before such, as we have Some cause beforehand to suspect to be, through ignorance, or weakness, or custom, or education, or prejudice, or partial affections, or otherwise contrary-minded unto,
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If the wayes be rough and knotty, and the passengers feeble-joynted and dark-sighted, it is but needfull the guides should remove as many blocks and stones out of the way, as may be.
If the ways be rough and knotty, and the passengers feeble-jointed and dark-sighted, it is but needful the guides should remove as many blocks and stones out of the Way, as may be.
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and to encounter an adversary are required As Zuinglius said of Carolostadius (whom he j•dged too weak to undertake the defence of the truth against Luther in the point of Consubstantiation) N•a satis hum•rorum haber. Sleidan. Shoulders as well as Gall.
and to encounter an adversary Are required As Zwingli said of Carolostadius (whom he j•dged too weak to undertake the defence of the truth against Luther in the point of Consubstantiation) N•a satis hum•rorum haber. Sleidan. Shoulders as well as Gall.
Observe secondly the Apostles manner of speech, NONLATINALPHABET, Translators render it, As we are wrongfully blamed. As we are slandered. As we are slanderously reported.
Observe secondly the Apostles manner of speech,, Translators render it, As we Are wrongfully blamed. As we Are slandered. As we Are slanderously reported.
that is NONLATINALPHABET, and properly the sin we call blaspemy. And yet that very word of Blaspemy, which for the most part referreth immediately to God, the Apostle here useth,
that is, and properly the since we call blasphemy. And yet that very word of Blasphemy, which for the most part Refers immediately to God, the Apostle Here uses,
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when he speaketh of himself and other Christian Ministers, NONLATINALPHABET, as we are slandered, nay as we are blasphemed. A slander, or other wrong, or contempt done to a Minister, quà talis, is a sin of a higher strain,
when he speaks of himself and other Christian Ministers,, as we Are slandered, nay as we Are blasphemed. A slander, or other wrong, or contempt done to a Minister, quà Talis, is a since of a higher strain,
Observe thirdly, the wrong done to the Apostle and to his Doctrine. He was slanderously reported to have taught that which he never so much as thought: and his Doctrine had many scandalous imputations fastened upon it, whereof neither he nor it were guilty, [ As we are slanderously reported,
Observe Thirdly, the wrong done to the Apostle and to his Doctrine. He was slanderously reported to have taught that which he never so much as Thought: and his Doctrine had many scandalous imputations fastened upon it, whereof neither he nor it were guilty, [ As we Are slanderously reported,
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and as some affirm that we say. ] The best truths are subject to mis-interpretation: and there is not that Doctrine, how firmly soever grounded, how warily soever delivered;
and as Some affirm that we say. ] The best truths Are Subject to misinterpretation: and there is not that Doctrine, how firmly soever grounded, how warily soever Delivered;
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Though Christ come to fulfill the Law, yet there be will accuse him as a destroyer of the Law, Matthew 5. And though he decide the question plainly for Caesar, and that in the case of Tribute, Mat. 22. [ Give unto Caesar the things that are Caesars:
Though christ come to fulfil the Law, yet there be will accuse him as a destroyer of the Law, Matthew 5. And though he decide the question plainly for Caesar, and that in the case of Tribute, Mathew 22. [ Give unto Caesar the things that Are Caesars:
as if he forbade to give Tribute unto Caesar, Luke. 23. Now if they called the Master of the house Beelzebub, how much more them of his houshold? If Christs did not;
as if he forbade to give Tribute unto Caesar, Lycia. 23. Now if they called the Master of the house Beelzebub, how much more them of his household? If Christ did not;
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and vain bablers, and Hereticks, & broachers of new & false & pestilent doctrines; their Epistles and the book of their Acts witnesse abundantly to us.
and vain babblers, and Heretics, & broachers of new & false & pestilent doctrines; their Epistles and the book of their Acts witness abundantly to us.
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and it will amaze you to see what blasphemous, and seditious, and odious, and horrible impieties were fathered upon the Ancient Christian Doctors, and upon their profession. But our own experience goeth beyond all.
and it will amaze you to see what blasphemous, and seditious, and odious, and horrible impieties were fathered upon the Ancient Christian Doctors, and upon their profession. But our own experience Goes beyond all.
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Sundry of the Doctors of our Church teach truly, and agreeably to Scripture the effectuall concurrence of GODS Will and Power, with subordinate Agents in every, and therefore even in sinful actions;
Sundry of the Doctors of our Church teach truly, and agreeably to Scripture the effectual concurrence of GOD'S Will and Power, with subordinate Agents in every, and Therefore even in sinful actions;
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The immutability of Gods Love and Grace towards the Saints elect, and their certain perseverance therein unto Salvation; The Iustification of sinners by the imputed righteousnesse of Christ, apprehended and applied unto them by a lively faith ;
The immutability of God's Love and Grace towards the Saints elect, and their certain perseverance therein unto Salvation; The Justification of Sinners by the imputed righteousness of christ, apprehended and applied unto them by a lively faith;
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but none more than our own English Fugitives, Bristow, Stapleton, Parsons, Kellison, and all the rable of that crew, freely spend their mouths in barking against us,
but none more than our own English Fugitives, Bristol, Stapleton, Parsons, Kellison, and all the rabble of that crew, freely spend their mouths in barking against us,
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let them believe, it is no matter how they live, heaven is their own cocksure: as if we cryed down good works, and condemned charity. Slanders loud and false;
let them believe, it is no matter how they live, heaven is their own cocksure: as if we cried down good works, and condemned charity. Slanders loud and false;
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These imputations upon us and our doctrine are unjust: but NONLATINALPHABET, let them that thus mis-report us, know, that without repentance their damnation will be just.
These imputations upon us and our Doctrine Are unjust: but, let them that thus misreport us, know, that without Repentance their damnation will be just.
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when the judgement either of it self weak, or else weakened through precipitancy, prejudice, or otherwise, is deceived with fallacies instead of substance,
when the judgement either of it self weak, or Else weakened through precipitancy, prejudice, or otherwise, is deceived with fallacies instead of substance,
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and mistaketh seeming inferences for necessary and naturall deductions. Partly in the Will: when men of corrupt minds set themselves purposely against the known truth,
and mistakes seeming inferences for necessary and natural deductions. Partly in the Will: when men of corrupt minds Set themselves purposely against the known truth,
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and out of malicious wilfulnesse (against the strong testimony of their own hearts) slander it, that so they may disgrace it, and them that professe it. Partly in the Affections ;
and out of malicious wilfulness (against the strong testimony of their own hearts) slander it, that so they may disgrace it, and them that profess it. Partly in the Affections;
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and so rather choose to crooken the Rule to their own bent, than to levell themselves and their affections and lives according to the Rule. Thirdly, on Gods part;
and so rather choose to crooken the Rule to their own bent, than to level themselves and their affections and lives according to the Rule. Thirdly, on God's part;
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as a rich occasion for those whom he hath gifted for it, NONLATINALPHABET, to awaken their zeal, to quicken up their industry, to muster up their abilities, to scour up their spirituall armour, (which else through dis-use might gather rust) for the defence and for the rescue of that NONLATINALPHABET, that precious truth whereof they are depositaries, and wherewith he hath entrusted them.
as a rich occasion for those whom he hath gifted for it,, to awaken their zeal, to quicken up their industry, to muster up their abilities, to scour up their spiritual armour, (which Else through disuse might gather rust) for the defence and for the rescue of that, that precious truth whereof they Are depositaries, and wherewith he hath Entrusted them.
that is, their damnation is just for the evil they do, who adventure to do any evil, under whatsoever pretence of good to come of it. Both expositions are good;
that is, their damnation is just for the evil they do, who adventure to do any evil, under whatsoever pretence of good to come of it. Both expositions Are good;
where there are two senses given of one place, both agreeable to the Analogie of Faith and Manners, both so indifferently appliable to the words and scope of the place,
where there Are two Senses given of one place, both agreeable to the Analogy of Faith and Manners, both so indifferently appliable to the words and scope of the place,
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as that it is hard to say, which was rather intended; though there was but one intended, yet to make use of both. And so will we. Take it the first way:
as that it is hard to say, which was rather intended; though there was but one intended, yet to make use of both. And so will we. Take it the First Way:
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He condemneth Gods truth unjustly: God condemneth him justly for it, [ whose damnation is just. • If we be countable (and we are countable at the day of Judgement) for every idle word we speak;
He Condemneth God's truth unjustly: God Condemneth him justly for it, [ whose damnation is just. • If we be countable (and we Are countable At the day of Judgement) for every idle word we speak;
Maliciously to oppose the known Truth, is by most Divines accounted a principal branch of that great unpardonable sin, the sin against the Holy Ghost:
Maliciously to oppose the known Truth, is by most Divines accounted a principal branch of that great unpardonable since, the since against the Holy Ghost:
That great sin against the Holy Ghost, the Holy Ghost it self in the Scriptures chuseth, rather than by any other, to expresse by this name of Blasphemy, Mat. 12. And whereas our Apostle, 1 Tim. 1. saith, That though he were a Blasphemer, yet he obtained mercy, because he did it ignorantly in unbelief:
That great since against the Holy Ghost, the Holy Ghost it self in the Scriptures chooseth, rather than by any other, to express by this name of Blasphemy, Mathew 12. And whereas our Apostle, 1 Tim. 1. Says, That though he were a Blasphemer, yet he obtained mercy, Because he did it ignorantly in unbelief:
he leaveth it questionable, but withall suspicious, whether there may be any hope of Mercy for such as blaspheme maliciously, and against knowledge. If any mans be;
he Leaveth it questionable, but withal suspicious, whither there may be any hope of Mercy for such as Blaspheme maliciously, and against knowledge. If any men be;
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his understanding being neither distinct through incapacity to apprehend and sort things aright, nor yet constant to it self through unsetlednesse and levity of judgement.
his understanding being neither distinct through incapacity to apprehend and sort things aright, nor yet constant to it self through unsettledness and levity of judgement.
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as it proceedeth lesse from the irregularity of the Will to the Iudgement. And of such a man there is good hope, that both in time he may see his errour, and repent expresly and particularly for it;
as it Proceedeth less from the irregularity of the Will to the Judgement. And of such a man there is good hope, that both in time he may see his error, and Repent expressly and particularly for it;
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He that through ignorance, or for want of apprehension or judgement, or by reason of whatsoever other defect or motive, bringeth a slander upon any divine Truth ;
He that through ignorance, or for want of apprehension or judgement, or by reason of whatsoever other defect or motive, brings a slander upon any divine Truth;
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His damnation is just. We have the very case almost in terminis laid down, and thus resolved in 2 Pet. 3. In which are some things hard to be understood, (observe the condition of the things;
His damnation is just. We have the very case almost in terminis laid down, and thus resolved in 2 Pet. 3. In which Are Some things hard to be understood, (observe the condition of the things;
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For the farther opening, and better understanding whereof, (since the rule is of infinite use in the whole practice of our lives:) that we may the better know when,
For the farther opening, and better understanding whereof, (since the Rule is of infinite use in the Whole practice of our lives:) that we may the better know when,
We must not do evil, that good may come. First, evil is of two sorts. The evil of fault, and the evil of punishment. Malum delicti, and Malum supplicii ; as Tertullian calleth them:
We must not do evil, that good may come. First, evil is of two sorts. The evil of fault, and the evil of punishment. Malum Delicti, and Malum Supplicii; as Tertullian calls them:
Although (to note that by the way) the common answer è malis minimum, even in the evils of pain is to be understood (as most other practical conclusions are) not as simply and universally ;
Although (to note that by the Way) the Common answer è malis minimum, even in the evils of pain is to be understood (as most other practical conclusions Are) not as simply and universally;
as Atheism against the first, Idolatry against the second, and so against the rest, Blasphemy, Profanenesse, Disloyalty, Cruelty, Adultery, Injustice, Calumny, Avarice, and the like;
as Atheism against the First, Idolatry against the second, and so against the rest, Blasphemy, Profaneness, Disloyalty, Cruelty, Adultery, Injustice, Calumny, Avarice, and the like;
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Othersome are evil onely respectively, and by accident: but otherwise in their own nature indifferent ; and such as may be, and are done sometimes well, sometimes ill.
Othersome Are evil only respectively, and by accident: but otherwise in their own nature indifferent; and such as may be, and Are done sometime well, sometime ill.
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as namely, whether he should do well or ill, to walk abroad into the fields a mile or two with his friend, the thing it self is so equally indifferent, that it were resolution enough to leave it in medio, and to answer him, there were neither good nor hurt in it:
as namely, whither he should do well or ill, to walk abroad into the fields a mile or two with his friend, the thing it self is so equally indifferent, that it were resolution enough to leave it in medio, and to answer him, there were neither good nor hurt in it:
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the Action of walking barely considered, being not considerably either morally good, or morally evil. I say [ morally; ] for in matter of health or civility,
the Actium of walking barely considered, being not considerably either morally good, or morally evil. I say [ morally; ] for in matter of health or civility,
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or otherwise it may be good, or evil: but not Quia eorum •b•ectum non includit •liquid pertinens ad ordinem rationis. Aquin. 1.2. qu. 18. art. 8. in corp.
or otherwise it may be good, or evil: but not Quia Their •b•ectum non includit •liquid pertinens ad ordinem rationis. Aquinas 1.2. queen. 18. art. 8. in corp.
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Things unequally indifferent are such, as though they be neither universally good, nor absolutely evil; yet even barely considered, sway more or less rather the one way than the other.
Things unequally indifferent Are such, as though they be neither universally good, nor absolutely evil; yet even barely considered, sway more or less rather the one Way than the other.
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as being in Morall precepts indefinitely commanded, are yet sometimes sinfully and ill done: as, giving an Alms, hearing a Sermon, reproving an Offender, and the like. Which are in themselves good ;
as being in Moral Precepts indefinitely commanded, Are yet sometime sinfully and ill done: as, giving an Alms, hearing a Sermon, reproving an Offender, and the like. Which Are in themselves good;
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as to be evil. But yet with this difference, that those former, though indifferent, and in some cases evil, are yet of themselves notably and eminently inclined unto good rather than evil ;
as to be evil. But yet with this difference, that those former, though indifferent, and in Some cases evil, Are yet of themselves notably and eminently inclined unto good rather than evil;
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and these later proportionably unto evil rather than good. From which difference it cometh to passe, that to the Question barely proposed concerning the former actions,
and these later proportionably unto evil rather than good. From which difference it comes to pass, that to the Question barely proposed Concerning the former actions,
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Which difference well weighed (to note that by the way) would serve to justifie a common practice of most of us in the exercise of our Ministry, against such as distaste our doctrine for it,
Which difference well weighed (to note that by the Way) would serve to justify a Common practice of most of us in the exercise of our Ministry, against such as distaste our Doctrine for it,
Ordinarily in our Sermons we indefinitely condemn as evil, swearing, and gaming for money, and dancing, and recreations upon the Sabbath day, and going to Law, and retaliation of injuries, and Monopolies, and raising of rents, and taking forfeitures of Bonds, &c. and in our own coat Non-residency, and Pluralities, &c. Most of which yet,
Ordinarily in our Sermons we indefinitely condemn as evil, swearing, and gaming for money, and dancing, and recreations upon the Sabbath day, and going to Law, and retaliation of injuries, and Monopolies, and raising of rends, and taking forfeitures of Bonds, etc. and in our own coat Non-residency, and Pluralities, etc. Most of which yet,
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and therefore in the number of those indifferent things which we call Indifferentia ad unum. You that are our hearers should bring so much charitable discretion with you,
and Therefore in the number of those indifferent things which we call Indifferentia ad Unum. You that Are our hearers should bring so much charitable discretion with you,
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and a severe triall of all circumstances, whether they carry weight enough with them to give our consciences Let every man be fully perswaded (NONLATINALPHABET) in his own mind.
and a severe trial of all Circumstances, whither they carry weight enough with them to give our Consciences Let every man be Fully persuaded () in his own mind.
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v•r. 5. sufficient security, not onely of their lawfulnesse in themselves, and at large, but of their particular lawfulnesse too unto us, and then. But this by the way. Now to proceed.
v•r. 5. sufficient security, not only of their lawfulness in themselves, and At large, but of their particular lawfulness too unto us, and then. But this by the Way. Now to proceed.
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There are divers meanes whereby things not simply evil, but in themselves (either equally, or unequally ) indifferent, may yet become accidentally evil.
There Are diverse means whereby things not simply evil, but in themselves (either equally, or unequally) indifferent, may yet become accidentally evil.
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and therefore we will content our selves for this time, with the consideration of this Rule, applyed to things simply evill. In them the Rule holdeth perpetually, and without exception:
and Therefore we will content our selves for this time, with the consideration of this Rule, applied to things simply evil. In them the Rule holds perpetually, and without exception:
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not for the saving of a life, not for the conversion of a soul, not for the peace of a Church, and (if even that were possible too) not for the redemption of a world. No intention of any end can warrant the choice of sinfull meanes to compasse it. The Reasons are strong. One is;
not for the Saving of a life, not for the conversion of a soul, not for the peace of a Church, and (if even that were possible too) not for the redemption of a world. No intention of any end can warrant the choice of sinful means to compass it. The Reasons Are strong. One is;
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and therefore as not eligible propter se, for it own sake, (there is neither forme nor beauty in it, that we should desire it;) so neither propter aliud, with reference to any farther end.
and Therefore as not eligible propter se, for it own sake, (there is neither Form nor beauty in it, that we should desire it;) so neither propter Aliud, with Referente to any farther end.
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as by the locall Charters, Ordinances, Statutes or other Customes which should rule them in their choice, is altogether ineligible, the election is de jure nulla, naught and void;
as by the local Charters, Ordinances, Statutes or other Customs which should Rule them in their choice, is altogether ineligible, the election is de jure nulla, nought and void;
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if for any intended end we make choice of such meanes, as by the Law of God (which is our rule, and must guide us) are ineligible ; and such is every sinne.
if for any intended end we make choice of such means, as by the Law of God (which is our Rule, and must guide us) Are ineligible; and such is every sin.
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But what will we say (and let that stand for a third reason) if our pretended good intention prove indeed no good intention? And certainly, be it as fair and glorious,
But what will we say (and let that stand for a third reason) if our pretended good intention prove indeed no good intention? And Certainly, be it as fair and glorious,
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indeed no good intention, but a bad. For granted it must be, that the Intention of any end doth virtually include the meanes: as in a Syllogisme, the Premises do the Conclusion. No more then can the choice of ill means proceed from a good intention ;
indeed no good intention, but a bad. For granted it must be, that the Intention of any end does virtually include the means: as in a Syllogism, the Premises do the Conclusion. No more then can the choice of ill means proceed from a good intention;
then can a false Conclusion be inferred from true Premises: and that is impossible. From which ground it is, that the Greg. lib. 28. Moral. cap. 13. Euseb. Emiss. hom. 26. and others.
then can a false Conclusion be inferred from true Premises: and that is impossible. From which ground it is, that the Greg. lib. 28. Moral. cap. 13. Eusebius Emiss. hom. 26. and Others.
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Either make the tree good, and his fruit good, or else make the tree corrupt, and his fruit corrupt; And, Mat. 6.12. if thine eye be single, the whole body shall be full of light:
Either make the tree good, and his fruit good, or Else make the tree corrupt, and his fruit corrupt; And, Mathew 6.12. if thine eye be single, the Whole body shall be full of Light:
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and when the intention is evil, if the whole work be naught. That which deceiveth most men in judging of good or bad intentions, is, that they take the end and the intention for one and the same thing:
and when the intention is evil, if the Whole work be nought. That which deceives most men in judging of good or bad intentions, is, that they take the end and the intention for one and the same thing:
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and so hath rationem causae efficientis. Now between these two kinds of causes, the finall and the efficient, there is not onely a great difference, but even a repugnancy;
and so hath rationem causae efficientis. Now between these two Kinds of Causes, the final and the efficient, there is not only a great difference, but even a repugnancy;
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for there may as well be a bad intention of a good end, as a bad desire of a good object. Whatsoever the end be we intend, it is certain that intention cannot be good, which putteth us upon the choice of evil meanes.
for there may as well be a bad intention of a good end, as a bad desire of a good Object. Whatsoever the end be we intend, it is certain that intention cannot be good, which putteth us upon the choice of evil means.
Methinkes the Church of Rome should blush, (if her forehead died red with the blood of GODS Saints, were capable of any tincture of of shame) at the discovery of her manifold impostures, in counterfeiting of Reliques, in coyning of Miracles, in compiling of Legends, in gelding of good Authors by expurgatory Indexes ;
Methinks the Church of Rome should blush, (if her forehead died read with the blood of GOD'S Saints, were capable of any tincture of of shame) At the discovery of her manifold Impostors, in counterfeiting of Relics, in coining of Miracles, in compiling of Legends, in gelding of good Authors by expurgatory Indexes;
dissolving of lawfull, and dispensing for unlawfull marriages; assoyling Subjects from their Oaths and Allegiance ; plotting Treasons, and practising Rebellions ; excommunicating and dethroning Kings ; arbitrary disposing of Kingdomes ; stabbing and murthering of Princes ; warranting unjust invasions ;
dissolving of lawful, and dispensing for unlawful marriages; assoiling Subject's from their Oaths and Allegiance; plotting Treasons, and practising Rebellions; excommunicating and dethroning Kings; arbitrary disposing of Kingdoms; stabbing and murdering of Princes; warranting unjust invasions;
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For all which, and divers other foul attempts, their Catholick defence is the advancement (forsooth) of the Catholick Cause: Like his in the Poet, Quocunque modo rem, is their Resolution:
For all which, and diverse other foul attempts, their Catholic defence is the advancement (forsooth) of the Catholic Cause: Like his in the Poet, Quocunque modo remembering, is their Resolution:
And it can be but a slender comfort for a man, that will needs thrust himself into the mouth of hell by sinning wilfully, that he is damned rather for lying,
And it can be but a slender Comfort for a man, that will needs thrust himself into the Mouth of hell by sinning wilfully, that he is damned rather for lying,
If two sins be propounded, do neither. E malis minimum, holdeth as you heard (and yet not alwaies neither) in evils of Pain: But that is no Rule for evils of sin. Here the safer Rule is, E malis nullum. And the reason is sound;
If two Sins be propounded, do neither. E malis minimum, holds as you herd (and yet not always neither) in evils of Pain: But that is no Rule for evils of since. Here the safer Rule is, E malis nullum. And the reason is found;
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because, as it is put, it is a case impossible. For Nemo angustiatur ad peccandum: the Case cannot be supposed, wherein a man should be so straitned, as he could not come off fairely without sinning.
Because, as it is put, it is a case impossible. For Nemo angustiatur ad peccandum: the Case cannot be supposed, wherein a man should be so straitened, as he could not come off fairly without sinning.
men who puzzle and lose themselves in the Labyrinths of sin, because they care not to heed the clue that would lead them out, if it were well followed.
men who puzzle and loose themselves in the Labyrinths of since, Because they care not to heed the Clue that would led them out, if it were well followed.
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As Christ saith in the point of swearing, so it may be said in the point of breach of vow, Mat. 5.37. NONLATINALPHABET. Never was any breach of vow, but it was peccatum, or ex peccato:
As christ Says in the point of swearing, so it may be said in the point of breach of Voelli, Mathew 5.37.. Never was any breach of Voelli, but it was peccatum, or ex Peccato:
(Rather it is a necessary duty, and a branch of that repentance which is due for the former rashnesse in making it,) because a hurtfull vow is, (and that virtute praecepti) rather to be broken then kept.
(Rather it is a necessary duty, and a branch of that Repentance which is due for the former rashness in making it,) Because a hurtful Voelli is, (and that virtute Precepts) rather to be broken then kept.
The Aegyptian Midwives, not by their own fault, but by Pharaohs tyrannous command, are driven into a narrow strait, enforcing a seeming necessity of sin:
The Egyptian Midwives, not by their own fault, but by Pharaohs tyrannous command, Are driven into a narrow strait, enforcing a seeming necessity of since:
they chose rather to lye then to kill, as indeed in the comparison it is by much the lesser sinne. But the very truth is, they should have done neither:
they chosen rather to lie then to kill, as indeed in the comparison it is by much the lesser sin. But the very truth is, they should have done neither:
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and the bond of particular conscience, which also to Whatsoever is not of faith, is sin. Rom. 14.23. Omne quod fit contra conscientiam aedificat ad gehenam. c. 28. q. 1. Omnes. sec. Ex his. transgress, is a sin.
and the bound of particular conscience, which also to Whatsoever is not of faith, is since. Rom. 14.23. Omne quod fit contra conscientiam aedificat ad gehenam. c. 28. q. 1. Omnes. sec. Ex his. transgress, is a since.
Whereupon there seemeth to follow an inevitable necessity of sinning; when Gods Law requireth one thing, and particular conscience dictateth the flat contrary:
Whereupon there seems to follow an inevitable necessity of sinning; when God's Law requires one thing, and particular conscience dictateth the flat contrary:
The sin of Commission wherein I would instance, is indeed a sin beyond Commission: it is the usurping of the Magistrates Office without a Commission. The Question is;
The since of Commission wherein I would instance, is indeed a since beyond Commission: it is the usurping of the Magistrates Office without a Commission. The Question is;
Now in such a case as this, the Question is, whether the intention of such an end can justifie such a deed? And the fact of Phinehes, Nu. 25. (who for a much like end,
Now in such a case as this, the Question is, whither the intention of such an end can justify such a deed? And the fact of Phinehas, Nu. 25. (who for a much like end,
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and for civil and historical uses, not onely lawfully and decently, but even profitably? I must confess, I never heard substantiall reason given, why they might not:
and for civil and historical uses, not only lawfully and decently, but even profitably? I must confess, I never herd substantial reason given, why they might not:
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if the Superstition be abolished? Otherwise, not Pictures onely, and Crosses, and Images; but most of our Hospitals, and Schools, and Colledges, and Churches too must down:
if the Superstition be abolished? Otherwise, not Pictures only, and Crosses, and Images; but most of our Hospitals, and Schools, and Colleges, and Churches too must down:
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and so the hatred of Idolatry should but usher in licentious Sacriledge, contrary to that passage of our Apostle in the next Chapter before this, Rom. 2.22.
and so the hatred of Idolatry should but usher in licentious Sacrilege, contrary to that passage of our Apostle in the next Chapter before this, Rom. 2.22.
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Thou that abhorrest Idols, committest thou Sacriledge? And thirdly, whether these forward ones have not bewrayed somewhat their own self-guiltiness in this Act, at least for the manner of it, in doing it secretly,
Thou that Abhorrest Idols, Committest thou Sacrilege? And Thirdly, whither these forward ones have not bewrayed somewhat their own self-guiltiness in this Act, At least for the manner of it, in doing it secretly,
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and in the dark? A man should not dare to do that, which he would not willingly either be seen, when it is doing; or own, being done. To pass by these;
and in the dark? A man should not Dare to do that, which he would not willingly either be seen, when it is doing; or own, being done. To pass by these;
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Erranti nullus terminus: Errour knoweth no stay, and a false Principle once received, multiplieth into a thousand absurd conclusions. It is good for men to go upon sure grounds, else they may run and wander in infinitum. A little errour at the first,
Erranti nullus terminus: Error Knoweth no stay, and a false Principle once received, multiplieth into a thousand absurd conclusions. It is good for men to go upon sure grounds, Else they may run and wander in infinitum. A little error At the First,
For grant, for the suppression of Idolatry, in case the Magistrate will not do his office, that it is lawful for a private man to take upon him to reform what he thinketh amiss,
For grant, for the suppression of Idolatry, in case the Magistrate will not do his office, that it is lawful for a private man to take upon him to reform what he Thinketh amiss,
why by the same reason, and upon the same grounds, a private man may not take upon him to establish Laws, raise Powers, administer Iustice, execute Malefactors, or do any other thing the Magistrate should do;
why by the same reason, and upon the same grounds, a private man may not take upon him to establish Laws, raise Powers, administer justice, execute Malefactors, or do any other thing the Magistrate should do;
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Which if it were once granted (as granted it must be, if these mens fact be justifiable:) every wise man seeth, the end could be no other but vast Anarchy and confusion both in Church and Common-weale: whereupon must unavoidably follow the speedy subversion both of Religion and State. If things be amiss,
Which if it were once granted (as granted it must be, if these men's fact be justifiable:) every wise man sees, the end could be no other but vast Anarchy and confusion both in Church and Commonweal: whereupon must avoidable follow the speedy subversion both of Religion and State. If things be amiss,
private men may lament it, and as occasion serveth, and their condition and calling permitteth, soberly and discreetly put the Magistrate in mind of it: But they may not make themselves Magistrates to reform it.
private men may lament it, and as occasion serves, and their condition and calling permitteth, soberly and discreetly put the Magistrate in mind of it: But they may not make themselves Magistrates to reform it.
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Secondly, what if Phinehes had the Magistrates authority to enable him to that attempt? It is not altogether improbable (to my apprehension) from the fifth verse of the Chapter, where the story is laid down, Num. 25.5. especially parallel'd with another Story of much like circumstances, Exod. 32.27. that as there the Levites, so here Phinehes drew the Sword in execution of the express command of Moses the supreme Magistrate. If neither thus, nor so:
Secondly, what if Phinehas had the Magistrates Authority to enable him to that attempt? It is not altogether improbable (to my apprehension) from the fifth verse of the Chapter, where the story is laid down, Num. 25.5. especially paralleled with Another Story of much like Circumstances, Exod 32.27. that as there the Levites, so Here Phinehas drew the Sword in execution of the express command of Moses the supreme Magistrate. If neither thus, nor so:
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yet Thirdly, (which cutteth off all plea, and is the most common answer ordinarily given by Divines to this and the like instances drawn from some singular actions of Gods worthies;) Men of Heroical spirits & gifts, such as were David, Samson, Ehud, Moses, Elias, and some others, especially at such times as they were employed in some special service for the good of Gods Church, were exempt from the common rules of life:
yet Thirdly, (which cutteth off all plea, and is the most Common answer ordinarily given by Divines to this and the like instances drawn from Some singular actions of God's worthies;) Men of Heroical spirits & Gifts, such as were David, samson, Ehud, Moses, Elias, and Some Others, especially At such times as they were employed in Some special service for the good of God's Church, were exempt from the Common rules of life:
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and did many things, (as we are to presume) not without the secret motion and direction of Gods holy and powerfull Spirit, which were therefore good in them (that secret direction being to them loco specialis mandati, like that to Abraham for sacrificing his Son) but not safe,
and did many things, (as we Are to presume) not without the secret motion and direction of God's holy and powerful Spirit, which were Therefore good in them (that secret direction being to them loco Specialis Mandati, like that to Abraham for sacrificing his Son) but not safe,
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and Samsons pulling down the house upon himself and the Philistines; And Exod. 2.12. Moses slaying the Egypan; and Judg. 3. •5, &c. Ehuds stabbing of King Eglon;
and Samsons pulling down the house upon himself and the philistines; And Exod 2.12. Moses slaying the Egypan; and Judges 3. •5, etc. Ehuds stabbing of King Eglon;
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but it is not for you or others to propose his example, unlesse you can demonstrate his spirit. And if Phinehes Act also was (as most think it was) such as these:
but it is not for you or Others to propose his Exampl, unless you can demonstrate his Spirit. And if Phinehas Act also was (as most think it was) such as these:
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it can no more justifie the usurpation of Magistracy; Then Davids act can bloody Duels; or Samsons self-murther, or Moses's secret slaughter, or Ehuds King-killing, or Eliahs private revenge.
it can no more justify the usurpation of Magistracy; Then Davids act can bloody Duels; or Samsons Self-murder, or Moses's secret slaughter, or Ehuds King-killing, or Elijah's private revenge.
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and that both such as have gone too far this way in their practice already, for the time past, may acknowledge their own over-sight, and be sorry for it;
and that both such as have gone too Far this Way in their practice already, for the time past, may acknowledge their own oversight, and be sorry for it;
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and others seeing their errour, may for the time to come forbear such outrages, and keep themselves within the due bounds of Christian sobriety, and their particular Callings. And thus much of the former instance, in a matter of Commission. I am to give you another in a matter of Omission.
and Others seeing their error, may for the time to come forbear such outrages, and keep themselves within the due bounds of Christian sobriety, and their particular Callings. And thus much of the former instance, in a matter of Commission. I am to give you Another in a matter of Omission.
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And many times duties otherwise necessary, in case of Superiour reason and duties, cease to be necessary pro hîc & nunc: and then to omit them, is not to do evil.
And many times duties otherwise necessary, in case of Superior reason and duties, cease to be necessary Pro hîc & nunc: and then to omit them, is not to do evil.
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Among other necessary duties this is one, for a Minister furnished with gifts and abilities for it, to acquaint Gods people with all material needful truths, as he can have convenient occasion thereunto.
Among other necessary duties this is one, for a Minister furnished with Gifts and abilities for it, to acquaint God's people with all material needful truths, as he can have convenient occasion thereunto.
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then against those errours or sins. He seeth on the other side some withdrawments: his discretion may perhaps be called in question, for medling where he needed not;
then against those errors or Sins. He sees on the other side Some withdrawments: his discretion may perhaps be called in question, for meddling where he needed not;
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This is the Case. The Question is, Whether these latter considerations, and the good that may come thereby, be sufficient to warrant unto him the omission of that necessary duty?
This is the Case. The Question is, Whither these latter considerations, and the good that may come thereby, be sufficient to warrant unto him the omission of that necessary duty?
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as not onely many nice School-points and Conclusions are, but also many Genealogies, and Levitical rites, and other things even in the Scriptures themselves.
as not only many Nicaenae School points and Conclusions Are, but also many Genealogies, and Levitical Rites, and other things even in the Scriptures themselves.
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Nay more, a Minister not onely in discretion may, but is even in Conscience bound, at least in the publick exercise of his Ministry, to conceal some particular truths from his Auditory;
Nay more, a Minister not only in discretion may, but is even in Conscience bound, At least in the public exercise of his Ministry, to conceal Some particular truths from his Auditory;
as are many Resolutions of Cases appertaining to the seventh Commandement (Thou shalt not commit Adultery;) and some also appertaining to the eighth (Thou shalt not steal.) Our men justly condemn the Popish Casuists, for their too much liberty in this kind in their Writings:
as Are many Resolutions of Cases appertaining to the seventh Commandment (Thou shalt not commit Adultery;) and Some also appertaining to the eighth (Thou shalt not steal.) Our men justly condemn the Popish Casuists, for their too much liberty in this kind in their Writings:
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whereby they reduce vices into an Art, under colour of reproving them; and convey into the minds of In quibus plus proficit vitiorum ignoratio, quàm cognitio virtutis.
whereby they reduce vices into an Art, under colour of reproving them; and convey into the minds of In quibus plus proficit Vitiorum ignoratio, quàm cognitio virtue.
The loose writings of the unchaste Poets are but Quis veterum Poetarum plus obscoenitatis, impuritatis, flagitiorum, professus est, quàm docet Poenitentiale Burchardi? — Quot sunt qui ignorarent multa quae ibi leguntur, nisi ex ipso didicissent? I.R. in confut. fab. Burdon.
The lose writings of the unchaste Poets Are but Quis veterum Poetarum plus obscoenitatis, impuritatis, flagitiorum, Professus est, quàm docet Penitential Burchardi? — Quot sunt qui ignorarent Multa Quae There leguntur, nisi ex ipso didicissent? I.R in confute. fab. Burdon.
p. 305. Qui Principum, sacerdotum, negotiatorum, ac praecipuè mulierum vitia in c•ncionibus suis i•sectentur: quae saepius ita depingunt; ut obscoenitatem doceant. Erasm. in Adag.
p. 305. Qui Principum, Sacerdotum, negotiatorum, ac praecipuè mulierum Vices in c•ncionibus suis i•sectentur: Quae Saepius ita depingunt; ut obscoenitatem doceant. Erasmus in Adag.
but onely to such men, (and that but onely so far) as they may concern in point of conscience, and of practice. Besides these there are other Cases many, in which it may be more convenient to conceale, than to teach some divine truths at some times, and in some places.
but only to such men, (and that but only so Far) as they may concern in point of conscience, and of practice. Beside these there Are other Cases many, in which it may be more convenient to conceal, than to teach Some divine truths At Some times, and in Some places.
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much mistaken by some through error in judgement; much abused by sinful, especially publick practice; occasioning Scandals and offences among brethren;
much mistaken by Some through error in judgement; much abused by sinful, especially public practice; occasioning Scandals and offences among brothers;
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they that are sent to Damascus, and Moab, and Ammon, and Tyrus, and Iudah, and Israel, should make them hear of those three or four, more than all the rest.
they that Are sent to Damascus, and Moab, and Ammon, and Tyre, and Iudah, and Israel, should make them hear of those three or four, more than all the rest.
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I think unjustly; (for I do not yet see what I should rerract of that I then delivered:) and it is not unlikely, I shall be blamed again for this, unless I prevent it.
I think unjustly; (for I do not yet see what I should rerract of that I then Delivered:) and it is not unlikely, I shall be blamed again for this, unless I prevent it.
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NONLATINALPHABET, they that offend either in the one, or the other, their damnation is just. To preserve therefore both you from the sin, and my self from the blame ;
, they that offend either in the one, or the other, their damnation is just. To preserve Therefore both you from the since, and my self from the blame;
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So long as what we preach is true, & agreeable to Gods Word, & right reason: you are not, upon I know not what light surmizes or suspicions, to judge with what spirits,
So long as what we preach is true, & agreeable to God's Word, & right reason: you Are not, upon I know not what Light Surmises or suspicions, to judge with what spirits,
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But what is that to you? Notwithstanding every way, so long as it is Christ, and his truth which are preached, it is your part therein to rejoice. If an Gal. 1.8, 9. Angel from Heaven should preach any untruth unto you, NONLATINALPHABET, Let him be accursed:
But what is that to you? Notwithstanding every Way, so long as it is christ, and his truth which Are preached, it is your part therein to rejoice. If an Gal. 1.8, 9. Angel from Heaven should preach any untruth unto you,, Let him be accursed:
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but if the very Devil of hell should preach the truth, he must be heard, and believed, and obeyed. So long as Mat. 23.23. Scribes and Pharisees hold them to Moses's Text and Doctrine, let them be as damned Woe unto you Scribes and Pharisees, Hypocrites, Mat. 23.13, 14, &c. Hypocrites as Scribes and Pharisees can be:
but if the very devil of hell should preach the truth, he must be herd, and believed, and obeyed. So long as Mathew 23.23. Scribes and Pharisees hold them to Moses's Text and Doctrine, let them be as damned Woe unto you Scribes and Pharisees, Hypocrites, Mathew 23.13, 14, etc. Hypocrites as Scribes and Pharisees can be:
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that I preached factiously, That I came to cast bones among them, That I might have chosen a fitter Text, That I might have had as much thanks to have kept away? For Faction ;
that I preached factiously, That I Come to cast bones among them, That I might have chosen a fitter Text, That I might have had as much thanks to have kept away? For Faction;
and inconformity in practice unto, the lawfull Ceremonies of the Church) that so if it had been possible all might h•ve been quiet, without despising or judging one another for these things; For thanks ;
and inconformity in practice unto, the lawful Ceremonies of the Church) that so if it had been possible all might h•ve been quiet, without despising or judging one Another for these things; For thanks;
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how is it not unequall, that men, who plead (so as none more) for liberty and plainness in reproving sin, should not allow those that come amongst them that liberty and plainness against themselves and their own sins? I dare appeale to your selves.
how is it not unequal, that men, who plead (so as none more) for liberty and plainness in reproving since, should not allow those that come among them that liberty and plainness against themselves and their own Sins? I Dare appeal to your selves.
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so to bend himself (as neer as he can) especially against the apparent errors and sins of his present auditory? And do you not believe it is so? Why then might I not;
so to bend himself (as near as he can) especially against the apparent errors and Sins of his present auditory? And do you not believe it is so? Why then might I not;
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cannot but stir us up, if we be sensible (as every good member should be) of the damage and loss the Church acquireth by them, to put you in minde and to admonish you (as opportunities invite us) both privately and publickly.
cannot but stir us up, if we be sensible (as every good member should be) of the damage and loss the Church acquireth by them, to put you in mind and to admonish you (as opportunities invite us) both privately and publicly.
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Is it not time, trow ye, to thrust in the sickle, when the fields look white unto the harvest? Is it not time our Pulpits should a little eccho of these things,
Is it not time, trow you, to thrust in the fickle, when the fields look white unto the harvest? Is it not time our Pulpits should a little echo of these things,
either can sufficiently warrant any sinfull action to be done, or justifie it being done: or sufficiently excuse the Omission of any necessary duty, when it is necessary.
either can sufficiently warrant any sinful actium to be done, or justify it being done: or sufficiently excuse the Omission of any necessary duty, when it is necessary.
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and (after a profitable digression into the praise of Charity in the next Chap.) resumeth again at the 14. Chapter, spending also that whole Chapter therein:
and (After a profitable digression into the praise of Charity in the next Chap.) resumeth again At the 14. Chapter, spending also that Whole Chapter therein:
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and it is concerning spirituall gifts, [ Now concerning spirituall gifts, brethren, I would not have you ignorant, &c. ] These gracious gifts of the holy Spirit of God, bestowed on them for the edification of the Church;
and it is Concerning spiritual Gifts, [ Now Concerning spiritual Gifts, brothers, I would not have you ignorant, etc. ] These gracious Gifts of the holy Spirit of God, bestowed on them for the edification of the Church;
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For the remedying of which evils, the Apostle entreth upon the Argument: discoursing fully of the variety of these spirituall gifts, and who is the Author of them,
For the remedying of which evils, the Apostle entereth upon the Argument: discoursing Fully of the variety of these spiritual Gifts, and who is the Author of them,
yet sweet and usefull, variety of these spirituall gifts: he sheweth, that howsoever manifold they are either for kind, or degree, so as they may differ in the materiall and formall ;
yet sweet and useful, variety of these spiritual Gifts: he shows, that howsoever manifold they Are either for kind, or degree, so as they may differ in the material and formal;
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First, their nature in themselves, and in their originall ; what they are, and whence: they are the works of Gods Spirit in us, [ the manifestation of the Spirit.
First, their nature in themselves, and in their original; what they Are, and whence: they Are the works of God's Spirit in us, [ the manifestation of the Spirit.
Both which put together, do signifie those spiritual gifts and graces whereby God enableth men (and specially Church-men ) to the duties of their particular Callings for the generall good. Such as are those particulars, which are named in the next following verses, the word of Wisdome, the word of Knowledge, Faith, the gifts of healing, workings of miracles, prophecy, discerning of spirits, divers kinds of tongues, interpretation of tongues. All which,
Both which put together, do signify those spiritual Gifts and graces whereby God enableth men (and specially Churchmen) to the duties of their particular Callings for the general good. Such as Are those particulars, which Are nam in the next following Verses, the word of Wisdom, the word of Knowledge, Faith, the Gifts of healing, workings of Miracles, prophecy, discerning of spirits, diverse Kinds of tongues, Interpretation of tongues. All which,
and all other of like nature and use, because they are wrought by that one and self-same Spirit, which divideth to every one severally as he will ; are therefore called NONLATINALPHABET, spirituall gifts ;
and all other of like nature and use, Because they Are wrought by that one and selfsame Spirit, which divides to every one severally as he will; Are Therefore called, spiritual Gifts;
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The word [ Spirit ] though in Scripture it have many other significations, yet in this place I conceive to be understood directly of the holy Ghost, the third Person in the ever blessed Trinity. For first, in ver. 3. that which is called the Spirit of God in the former part, is in the latter part called the Holy Ghost: [ I give you to understand, that no man speaking by the spirit of God, calleth Iesus accursed;
The word [ Spirit ] though in Scripture it have many other significations, yet in this place I conceive to be understood directly of the holy Ghost, the third Person in the ever blessed Trinity. For First, in ver. 3. that which is called the Spirit of God in the former part, is in the latter part called the Holy Ghost: [ I give you to understand, that no man speaking by the Spirit of God, calls Iesus accursed;
] Again, that variety of gifts, which in ver. 4. is said to proceed from the same Spirit, is said likewise in ver. 5. to proceed from the same Lord, and in ver. 6. to proceed from the same God: and therefore such a Spirit is meant,
] Again, that variety of Gifts, which in ver. 4. is said to proceed from the same Spirit, is said likewise in ver. 5. to proceed from the same Lord, and in ver. 6. to proceed from the same God: and Therefore such a Spirit is meant,
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and that is onely the Holy Ghost. And again, in those words, in ver. 11. [ All these worketh that one and the self-same Spirit, dividing to every man severally as he will;
and that is only the Holy Ghost. And again, in those words, in ver. 11. [ All these works that one and the selfsame Spirit, dividing to every man severally as he will;
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For all the Actions and operations of the Divine Persons, (those onely excepted which are of intrinsecall and mutuall relation ) are the joynt and undivided works of the whole three Persons: according to the common known maxime, constantly and uniformly received in the Catholike Church, Opera Trinitatis ad extra sunt indivisa.
For all the Actions and operations of the Divine Persons, (those only excepted which Are of intrinsical and mutual Relation) Are the joint and undivided works of the Whole three Persons: according to the Common known maxim, constantly and uniformly received in the Catholic Church, Opera Trinitatis ad extra sunt Indivisa.
Spirit, in ver. 4. Lord, in ver. 5. and God, in ver. 6. to give us intimation, that these spirituall gifts proceed equally and undividedly from the whole three Persons ;
Spirit, in ver. 4. Lord, in ver. 5. and God, in ver. 6. to give us intimation, that these spiritual Gifts proceed equally and undividedly from the Whole three Persons;
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from God the Father, and from his Son Iesus Christ our Lord, and from the eternall Spirit of them both the Holy Ghost, as from one entire, indivisible, and coessentiall Agent.
from God the Father, and from his Son Iesus christ our Lord, and from the Eternal Spirit of them both the Holy Ghost, as from one entire, indivisible, and coessential Agent.
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But for that we are grosse of understanding, and unable to conceive the distinct Trinity of Persons in the Unity of the Godhead, otherwise then by apprehending some distinction of their operations and offices to-us-ward:
But for that we Are gross of understanding, and unable to conceive the distinct Trinity of Persons in the Unity of the Godhead, otherwise then by apprehending Some distinction of their operations and Offices to-us-ward:
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it hath pleased the wisdome of God in the holy Scriptures, (which, being written for our sakes, were to be fitted to our capacities ) so far to condescend to our weakness and dulness,
it hath pleased the Wisdom of God in the holy Scriptures, (which, being written for our sakes, were to be fitted to our capacities) so Far to condescend to our weakness and dullness,
so is Goodness to the Holy Ghost. And therefore, as the Work of Creation, wherein is specially seen the mighty power of God, is appropriated to the Father ;
so is goodness to the Holy Ghost. And Therefore, as the Work of Creation, wherein is specially seen the mighty power of God, is appropriated to the Father;
and the work of Redemption, wherein is specially seen the wisdome of God, to the Son: and so the works of sanctification, and the infusion of habituall graces, whereby the good things of God are communicated unto us, is appropriated unto the Holy Ghost. And for this cause, the gifts thus communicated unto us from God, are called NONLATINALPHABET, spirituall gifts, and NONLATINALPHABET, the manifestation of the Spirit.
and the work of Redemption, wherein is specially seen the Wisdom of God, to the Son: and so the works of sanctification, and the infusion of habitual graces, whereby the good things of God Are communicated unto us, is appropriated unto the Holy Ghost. And for this cause, the Gifts thus communicated unto us from God, Are called, spiritual Gifts, and, the manifestation of the Spirit.
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and neither improper. For these spirituall gifts are the manifestation of the spirit Actively: because by these the spirit manifesteth the will of God unto the Church;
and neither improper. For these spiritual Gifts Are the manifestation of the Spirit Actively: Because by these the Spirit manifesteth the will of God unto the Church;
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because where any of these gifts, especially in any eminent sort, appeared in any person, it was a manifest evidence that the Spirit of God wrought in him.
Because where any of these Gifts, especially in any eminent sort, appeared in any person, it was a manifest evidence that the Spirit of God wrought in him.
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As we read in Acts 10. that they of the Circumcision were astonished, When they saw, that on the Gentiles also was poured out the gift of the Holy Ghost.
As we read in Acts 10. that they of the Circumcision were astonished, When they saw, that on the Gentiles also was poured out the gift of the Holy Ghost.
If it be demanded, But how did that appear? it followeth in the next verse, [ For they heard them speak with tongues, &c. ] The spirituall Gift then is a manifestation of the Spirit, as every other sensible effect is a manifestation of its proper cause.
If it be demanded, But how did that appear? it follows in the next verse, [ For they herd them speak with tongues, etc. ] The spiritual Gift then is a manifestation of the Spirit, as every other sensible Effect is a manifestation of its proper cause.
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The Scriptures sometimes distinguish them by the different terms of NONLATINALPHABET and NONLATINALPHABET: although those words are sometimes again used indifferently and promiscuously, either for other.
The Scriptures sometime distinguish them by the different terms of and: although those words Are sometime again used indifferently and promiscuously, either for other.
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though haply for the better, hath by experience been found for the most part unhappy in the event, in multiplying unnecessary book-quarrells;) we may retain them profitably, and without prejudice.
though haply for the better, hath by experience been found for the most part unhappy in the event, in multiplying unnecessary book-quarrels;) we may retain them profitably, and without prejudice.
whereby the person that hath them, is enabled to do acceptable service to God, in the duties of his generall Calling: these latter, which they call Gratis datas, are the Graces of Edification ;
whereby the person that hath them, is enabled to do acceptable service to God, in the duties of his general Calling: these latter, which they call Gratis datas, Are the Graces of Edification;
whereby the person that hath them is enabled to do profitable service to the Church of God in the duties of his particular Calling. Those are given Nobis, & Nobis ;
whereby the person that hath them is enabled to do profitable service to the Church of God in the duties of his particular Calling. Those Are given Nobis, & Nobis;
and may therefore be called personall, or speciall: these proceeed from the Generall love of God to his Church, (or yet more generall to humane societies: ) and may therefore be rather called Ecclesiasticall or Generall Gifts or Graces.
and may Therefore be called personal, or special: these proceed from the General love of God to his Church, (or yet more general to humane societies:) and may Therefore be rather called Ecclesiastical or General Gifts or Graces.
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Of that first sort are Faith, Hope, Charity, Repentance, Patience, Humility ; and all those other holy graces and fruits of the Spirit, which accompany salvation:
Of that First sort Are Faith, Hope, Charity, Repentance, Patience, Humility; and all those other holy graces and fruits of the Spirit, which accompany salvation:
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Wrought by the blessed and powerful operation of the holy Spirit of God, after a most effectuall, but unconceivable manner, regenerating, and renewing,
Wrought by the blessed and powerful operation of the holy Spirit of God, After a most effectual, but unconceivable manner, regenerating, and renewing,
and seasoning, and sanctifying the hearts of his Chosen. But yet these are not the Gifts so much spoken of in this Chapter; and namely in my Text: Every branch whereof excludeth them.
and seasoning, and sanctifying the hearts of his Chosen. But yet these Are not the Gifts so much spoken of in this Chapter; and namely in my Text: Every branch whereof excludeth them.
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and infirmities may cast such a fogge, that we can discern nothing but flesh in a man, in whom yet there is spirit. But the gifts here spoken of do incurre into the senses, and give us evident and infallible assurance of the spirit that wrought them:
and infirmities may cast such a fog, that we can discern nothing but Flesh in a man, in whom yet there is Spirit. But the Gifts Here spoken of doe incur into the Senses, and give us evident and infallible assurance of the Spirit that wrought them:
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Again, Secondly, those Graces of sanctification are not communicated by distribution, ( Alius sic, alius verò sic;) Faith to one, Charity to another, Repentance to another:
Again, Secondly, those Graces of sanctification Are not communicated by distribution, (Alius sic, alius verò sic;) Faith to one, Charity to Another, Repentance to Another:
but where they are given, they are given all at once and together, as it were strung upon one threed, and linked into one chain. But the Gifts here spoken of are distributed as it were by doal, and divided severally as it pleased God, shared out into severall portions,
but where they Are given, they Are given all At once and together, as it were strung upon one thread, and linked into one chain. But the Gifts Here spoken of Are distributed as it were by doal, and divided severally as it pleased God, shared out into several portions,
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though they may and ought to be exercised to the benefit of others, who by the shining of our light, and the sight of our good works, may be provoked to glorifie God by walking in the same paths:
though they may and ought to be exercised to the benefit of Others, who by the shining of our Light, and the sighed of our good works, may be provoked to Glorify God by walking in the same paths:
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It then remaineth, to understand this Text and Chapter of that other and latter kind of spirituall Gifts: Those Graces of Edification, (or Gratiae gratis datae ) whereby men are enabled in their severall Callings, according to the quality and measure of the graces they have received, to be profitable members of the publick body, either in Church or Common-wealth.
It then remains, to understand this Text and Chapter of that other and latter kind of spiritual Gifts: Those Graces of Edification, (or Gratiae gratis Datae) whereby men Are enabled in their several Callings, according to the quality and measure of the graces they have received, to be profitable members of the public body, either in Church or Commonwealth.
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Under which appellation, (the very first naturall powers and faculties of the soul onely excepted, which flowing à principiis speciei, are in all men the same and like;) I comprehend all other secondary endowments, and abilities whatsoever of the reasonable soul, which are capable of the degrees of more and lesse, and of better and worse;
Under which appellation, (the very First natural Powers and faculties of the soul only excepted, which flowing à principiis Speciei, Are in all men the same and like;) I comprehend all other secondary endowments, and abilities whatsoever of the reasonable soul, which Are capable of the Degrees of more and less, and of better and Worse;
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together with all subsidiary helps any way conducing to the exercise of any of them. Whether they be first, supernaturall graces, given by immediate and extraordinary infusion from God:
together with all subsidiary helps any Way conducing to the exercise of any of them. Whither they be First, supernatural graces, given by immediate and extraordinary infusion from God:
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which were frequent in the infancy of the Church, and when this Epistle was written, according as the necessity of those primitive times considered, God saw it expedient for his Church.
which were frequent in the infancy of the Church, and when this Epistle was written, according as the necessity of those primitive times considered, God saw it expedient for his Church.
Or whether they be, Secondly, such as Philosophers call Naturall dispositions: such as are promptnesse of Wit, quicknesse of Conceit, fastnesse of Memory, clearnesse of Understanding, soundnesse of Iudgement, readinesse of Speech, and other like;
Or whither they be, Secondly, such as Philosophers call Natural dispositions: such as Are promptness of Wit, quickness of Conceit, fastness of Memory, clearness of Understanding, soundness of Judgement, readiness of Speech, and other like;
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and perfected by Education, Art, Industry, Observation, or Experience, that men become thereby skilfull Linguists, subtile Disputers, copious Orators, profound Divines, powerfull Preachers, expert Lawyers, Physicians, Historians, Statesmen, Commanders, Artisans, or excellent in any Science, Profession, or faculty whatsoever.
and perfected by Education, Art, Industry, Observation, or Experience, that men become thereby skilful Linguists, subtle Disputers, copious Orators, profound Divines, powerful Preachers, expert Lawyers, Physicians, Historians, Statesmen, Commanders, Artisans, or excellent in any Science, Profession, or faculty whatsoever.
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To which me may adde in the fourth place, all outward subservient helps whatsoever, which may any way further or facilitate the exercise of any of the former graces, dispositions, or habits: such as are health, strength, beauty,
To which me may add in the fourth place, all outward subservient helps whatsoever, which may any Way further or facilitate the exercise of any of the former graces, dispositions, or habits: such as Are health, strength, beauty,
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All of these, even those among them which seem most of all to have their foundation in Nature, or perfection from Art, may in some sort be called NONLATINALPHABET, spirituall gifts: in as much as the spirit of God is the first and principall worker of them.
All of these, even those among them which seem most of all to have their Foundation in Nature, or perfection from Art, may in Some sort be called, spiritual Gifts: in as much as the Spirit of God is the First and principal worker of them.
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For the building up whereof, he hath not onely furnished it with fit materialls, men endowed with the faculties of understanding, reason, will, memory, affections ;
For the building up whereof, he hath not only furnished it with fit materials, men endowed with the faculties of understanding, reason, will, memory, affections;
so he hath also from time to time raised up serviceable Men, and enabled them with a large measure of all needfull gifts and graces, to set forward the building,
so he hath also from time to time raised up serviceable Men, and enabled them with a large measure of all needful Gifts and graces, to Set forward the building,
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or if having such members, there were yet no vitall spirits within to enable them to their proper offices, it were rather a Corps than a Body: but the vigour that is in every part to do its office, is a certain evidence and manifestation of a spirit of life within,
or if having such members, there were yet no vital spirits within to enable them to their proper Offices, it were rather a Corpse than a Body: but the vigour that is in every part to do its office, is a certain evidence and manifestation of a Spirit of life within,
So those active gifts, and graces, and abilities, which are to be found in the members of the mysticall body of Christ, (I know not whether of greater variety or use ) are a strong manifestation, that there is a powerfull Spirit of God within, that knitteth the whole body together,
So those active Gifts, and graces, and abilities, which Are to be found in the members of the mystical body of christ, (I know not whither of greater variety or use) Are a strong manifestation, that there is a powerful Spirit of God within, that knits the Whole body together,
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in raising up instruments for the service of his Church, and furnishing them with gifts in some good measure meet for the same, more or less, according as he shall see it expedient for her, in her severall different estates and conditions:
in raising up Instruments for the service of his Church, and furnishing them with Gifts in Some good measure meet for the same, more or less, according as he shall see it expedient for her, in her several different estates and conditions:
He hath promised long since, who was never yet touched with breach of promise, that he would be with his Apostles (and their successors) alwayes unto the end of the world.
He hath promised long since, who was never yet touched with breach of promise, that he would be with his Apostles (and their Successors) always unto the end of the world.
Thirdly, where the Spirit of God hath manifested it self to any man by the distribution of gifts, it is but reason, that man should manifest the Spirit that is in him, by exercising those gifts in some lawfull Calling.
Thirdly, where the Spirit of God hath manifested it self to any man by the distribution of Gifts, it is but reason, that man should manifest the Spirit that is in him, by exercising those Gifts in Some lawful Calling.
those very gifts you have received, are a Reall Call, pursuing you with continual restless importunity, till you have disposed your selves in some honest course of life or other, wherein you may be profitable to humane society, by the exercising of some or other of those gifts. All the members of the Body have their proper and distinct offices, according as they have their proper and distinct faculties ;
those very Gifts you have received, Are a Real Call, pursuing you with continual restless importunity, till you have disposed your selves in Some honest course of life or other, wherein you may be profitable to humane society, by the exercising of Some or other of those Gifts. All the members of the Body have their proper and distinct Offices, according as they have their proper and distinct faculties;
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and from those offices they have also their proper and distinct names. As then in the Body, that is indeed no member, which cannot call it self by any other name,
and from those Offices they have also their proper and distinct names. As then in the Body, that is indeed no member, which cannot call it self by any other name,
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than by the common name of a member: so in the Church, he that cannot style himself by any other name than a Christian, doth indeed but usurp that too.
than by the Common name of a member: so in the Church, he that cannot style himself by any other name than a Christian, does indeed but usurp that too.
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then thou art at the best but Tumor praeter naturam (as Physicians call them) a scab, or botch, or wenne, or some other monstrous and unnaturall excrescency upon the body;
then thou art At the best but Tumor praeter naturam (as Physicians call them) a scab, or botch, or wen, or Some other monstrous and unnatural excrescency upon the body;
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And if thou art no part of the body, how darest thou make challenge to the head, by mis-calling thy self Christian? If thou hast a Gift, get a Calling.
And if thou art no part of the body, how Darest thou make challenge to the head, by miscalling thy self Christian? If thou hast a Gift, get a Calling.
And that not altogether without ground, both for the name, and thing. The very name seemeth to be thus used by S. Paul in the 14. Chapter following, where at ver. 37. he maketh a Prophet and a Spirituall man all one, (and by prophesying, in that whole Chapter he mostwhat meaneth Preaching: ) If any man think himself to be a Prophet, either spirituall, let him acknowledge, &c. But howsoever it be for the title, the thing it self hath very sufficient ground from that form of speech which was used by our blessed Saviour,
And that not altogether without ground, both for the name, and thing. The very name seems to be thus used by S. Paul in the 14. Chapter following, where At ver. 37. he makes a Prophet and a Spiritual man all one, (and by prophesying, in that Whole Chapter he mostwhat means Preaching:) If any man think himself to be a Prophet, either spiritual, let him acknowledge, etc. But howsoever it be for the title, the thing it self hath very sufficient ground from that from of speech which was used by our blessed Saviour,
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we may thenceforth be justly styled spirituall persons. The thing for which I note it, is, that we should therefore endeavour our selves NONLATINALPHABET,
we may thenceforth be justly styled spiritual Persons. The thing for which I note it, is, that we should Therefore endeavour our selves,
Shewing in his Doctrine (as our Apostle writeth to Titus) uncorruptness, gravity, sincerity, sound speech that cannot be condemned, that he that is of the contrary part may be ashamed, having no evil thing to say of him.
Showing in his Doctrine (as our Apostle Writeth to Titus) uncorruptness, gravity, sincerity, found speech that cannot be condemned, that he that is of the contrary part may be ashamed, having no evil thing to say of him.
as that by the eminency thereof above that which is in ordinary temporall men, we may shew our selves to be indeed, what we are in name, Spirituall persons. If we be of the spiritualty, there would be in us another gates manifestation of the spirit, then is ordinarily to be found in the Temporalty. God forbid I should censure all them for intruders into the Ministry, that are not gifted for the Pulpit.
as that by the eminency thereof above that which is in ordinary temporal men, we may show our selves to be indeed, what we Are in name, Spiritual Persons. If we be of the spiritualty, there would be in us Another gates manifestation of the Spirit, then is ordinarily to be found in the Temporalty. God forbid I should censure all them for intruders into the Ministry, that Are not gifted for the Pulpit.
as the times then stood, to have admitted of some thousands of non-preaching Ministers, or else have denied many Parishes and Congregations in England the benefit of so much as bare reading. And I take this to be a safe Rule: Whatsoever thing the help of any circumstances can make lawfull at any time, that thing may not be condemned as universally, and de toto genere unlawfull.
as the times then stood, to have admitted of Some thousands of Nonpreaching Ministers, or Else have denied many Parishes and Congregations in England the benefit of so much as bore reading. And I take this to be a safe Rule: Whatsoever thing the help of any Circumstances can make lawful At any time, that thing may not be condemned as universally, and de toto genere unlawful.
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and wherein most of our Gentry, very Women and all (by the advantage of long Peace, and the customes of modern Education, together with the help of a multitude of English books and translations) are able to look through the ignorance of a Clergy-man, and censure it,
and wherein most of our Gentry, very Women and all (by the advantage of long Peace, and the customs of modern Education, together with the help of a multitude of English books and Translations) Are able to look through the ignorance of a Clergyman, and censure it,
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or but improperly, and if every thing be not point-vise: I say, as these times are, I would not have a Clergy-man content himself with every mediocrity of gifts;
or but improperly, and if every thing be not point-vise: I say, as these times Are, I would not have a Clergyman content himself with every mediocrity of Gifts;
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but by his prayers, care and industry improve those he hath, so as he may be able upon good occasion to impart a spirituall gift to the people of God, whereby they may be established, and to speak with such understanding,
but by his Prayers, care and industry improve those he hath, so as he may be able upon good occasion to impart a spiritual gift to the people of God, whereby they may be established, and to speak with such understanding,
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and sufficiency, and pertinency (especially when he hath just warning, and a convenient time to prepare himself,) in some good measure of proportion to the quickness and ripeness of these present times,
and sufficiency, and pertinency (especially when he hath just warning, and a convenient time to prepare himself,) in Some good measure of proportion to the quickness and ripeness of these present times,
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And thus much shall suffice us to have spoken concerning the name and nature of these spirituall gifts, by occasion of the title here given them, The manifestation of the spirit.
And thus much shall suffice us to have spoken Concerning the name and nature of these spiritual Gifts, by occasion of the title Here given them, The manifestation of the Spirit.
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Understand it not to be so much intended here, that every particular man hath the manifestation of the spirit, (though that may also be true in some sense;) as that every man that hath the manifestation of the Spirit, hath it given him,
Understand it not to be so much intended Here, that every particular man hath the manifestation of the Spirit, (though that may also be true in Some sense;) as that every man that hath the manifestation of the Spirit, hath it given him,
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it is no part of our meaning to signifie each particular person so to do, (for there be many that learn neither of both;) but we onely intend to shew the received order of the things to be such,
it is no part of our meaning to signify each particular person so to do, (for there be many that Learn neither of both;) but we only intend to show the received order of the things to be such,
as that every man that learneth both, learneth that first. As we conceive his meaning, who directing us the way to such or such a place, should tell us, Every man rideth this way;
as that every man that learneth both, learneth that First. As we conceive his meaning, who directing us the Way to such or such a place, should tell us, Every man rides this Way;
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It mattereth not then, as to the intent of this present speech (be it true, be it false otherwise,) whether every man have received a spirituall gift, or no:
It mattereth not then, as to the intent of this present speech (be it true, be it false otherwise,) whither every man have received a spiritual gift, or no:
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onely thus much is directly intended, that every man who hath received such a gift, hath received it by way of gift. All spirituall graces, all those dispositions, habits, and abilities of the understanding part, from which the Church of God may receive edification in any kind, together with all the secondary and inferiour helps that any way conduce thereunto;
only thus much is directly intended, that every man who hath received such a gift, hath received it by Way of gift. All spiritual graces, all those dispositions, habits, and abilities of the understanding part, from which the Church of God may receive edification in any kind, together with all the secondary and inferior helps that any Way conduce thereunto;
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& no less wonderful the distribution of both gifts and offices. But all that variety is derived from one and the same fountain, the holy Spirit of God:
& no less wondered the distribution of both Gifts and Offices. But all that variety is derived from one and the same fountain, the holy Spirit of God:
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and all those distributions pass unto us by one and the same way, of most free and liberall donation. Have all the Word of Wisdome? Have all the Word of Knowledge? Have all Faith? Have all Prophecy? or other spirituall grace? No; they have not:
and all those distributions pass unto us by one and the same Way, of most free and liberal donation. Have all the Word of Wisdom? Have all the Word of Knowledge? Have all Faith? Have all Prophecy? or other spiritual grace? No; they have not:
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do we not by the use of those very names confess the receipt? For what more free than gift? and what less of debt or desert than grace? Heathen men indeed called the best of their perfections, NONLATINALPHABET Habits: but Saint Iames hath taught us Christians a fitter name for ours, NONLATINALPHABET, gifts. They say they had them, and looked no farther:
do we not by the use of those very names confess the receipt? For what more free than gift? and what less of debt or desert than grace? Heathen men indeed called the best of their perfections, Habits: but Saint James hath taught us Christians a fitter name for ours,, Gifts. They say they had them, and looked no farther:
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yet still in the last resolution there must be a receipt acknowledged: for even Nature it self in the last resolution is of Grace ; for GOD gave thee that.
yet still in the last resolution there must be a receipt acknowledged: for even Nature it self in the last resolution is of Grace; for GOD gave thee that.
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dividing his graces to every man severally as he will, (at the eleventh) and as it hath pleased him, (at verse 18. of this Chapter,) Nature is a necessary agent,
dividing his graces to every man severally as he will, (At the eleventh) and as it hath pleased him, (At verse 18. of this Chapter,) Nature is a necessary agent,
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For can God be a debtor to any man? or hath any man given to him first, that it might be recompensed him again? As a lump of Clay lyeth before the Potter ;
For can God be a debtor to any man? or hath any man given to him First, that it might be recompensed him again? As a lump of Clay lies before the Potter;
So God after the good pleasure of his own will, out of mankind, as out of an untoward lump of Clay, (all of the same piece, equall in nature and desert, ) maketh up vessels for the use of his Sanctuary:
So God After the good pleasure of his own will, out of mankind, as out of an untoward lump of Clay, (all of the same piece, equal in nature and desert,) makes up vessels for the use of his Sanctuary:
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by fitting several men with several gifts, more or less, greater or meaner, better or worse, according to the difference of those offices and employments for which he intended them.
by fitting several men with several Gifts, more or less, greater or meaner, better or Worse, according to the difference of those Offices and employments for which he intended them.
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as if these Abilities were the manifestations of thine own spirit: but enlarge thy heart to magnifie the goodness and bounty of him who is Pater spiritum, the Father of the spirits of all flesh,
as if these Abilities were the manifestations of thine own Spirit: but enlarge thy heart to magnify the Goodness and bounty of him who is Pater spiritum, the Father of the spirits of all Flesh,
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If thou shinest as a star in the firmament of the Church whether of a greater or lesser magnitude, (as one star differeth from another in glory ;) remember thou shinest but by a borrowed light from him who is Pater luminum, the Father and Fountain of all lights,
If thou shinest as a star in the firmament of the Church whither of a greater or lesser magnitude, (as one star differeth from Another in glory;) Remember thou shinest but by a borrowed Light from him who is Pater Luminum, the Father and Fountain of all lights,
Necessary Graces, such as are those of sanctification, pray for them absolutely, & thou shalt absolutely receive them ▪ there needeth no conditionall clause of Expediency in thy prayers for them;
Necessary Graces, such as Are those of sanctification, pray for them absolutely, & thou shalt absolutely receive them ▪ there needs no conditional clause of Expediency in thy Prayers for them;
it will not yet come for asking, unlesse it be asked aright. But let him pray in Faith, saith Saint Iames: Who so doth not, let not that man think to receive any thing of the Lord.
it will not yet come for asking, unless it be asked aright. But let him pray in Faith, Says Saint James: Who so does not, let not that man think to receive any thing of the Lord.
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viz. upon our conscionable use of the appointed meanes. And the meanes which he hath ordained both for the obtaining, and the improving of spirituall gifts, are study and industry, and diligent meditation. We must not now look,
viz. upon our conscionable use of the appointed means. And the means which he hath ordained both for the obtaining, and the improving of spiritual Gifts, Are study and industry, and diligent meditation. We must not now look,
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as in the infancy of the Church, to have the teats put into our mouthes, and to receive spirituall graces by immediate infusion: That Manna, as one saith, was for the Wildernesse. But now the Church is possessed of the Land,
as in the infancy of the Church, to have the teats put into our mouths, and to receive spiritual graces by immediate infusion: That Manna, as one Says, was for the Wilderness. But now the Church is possessed of the Land,
You may call it wishing and woulding ; (and we have proverbs against wishers and woulders ;) rather then Praying. Salomon accounteth the idle mans prayer no better;
You may call it wishing and woulding; (and we have proverbs against wishers and woulders;) rather then Praying. Solomon accounteth the idle men prayer no better;
and never look higher: and you take Gods Name in vain within your lips, if you cry Da Domine, and never stir farther. The Ship is then like to be steered with best certainty and successe;
and never look higher: and you take God's Name in vain within your lips, if you cry Dam Domine, and never stir farther. The Ship is then like to be steered with best certainty and success;
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when the Pilot is carefull of both, to have his eye upon the Compasse, and his hand at the Stern. Remember these abilities you pray or study for, are the gifts of GOD:
when the Pilot is careful of both, to have his eye upon the Compass, and his hand At the Stern. remember these abilities you pray or study for, Are the Gifts of GOD:
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and it hath a spice of his sin, and so may go for a kind of Simony, for a man to think these spirituall gifts of God may be purchased with labour. You may rise up early,
and it hath a spice of his since, and so may go for a kind of Simony, for a man to think these spiritual Gifts of God may be purchased with labour. You may rise up early,
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and when you have all done, unlesse God give a blessing unto your endeavours, be as thin and meagre in regard of true and usefull learning, as Pharaohs leane Kine were after they had eaten the fat ones.
and when you have all done, unless God give a blessing unto your endeavours, be as thin and meager in regard of true and useful learning, as Pharaohs lean Kine were After they had eaten the fat ones.
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I must now turn my speech more particularly to you, to whom God hath vouchsafed the manifestation of his Spirit in a larger proportion then unto many of your brethren:
I must now turn my speech more particularly to you, to whom God hath vouchsafed the manifestation of his Spirit in a larger proportion then unto many of your brothers:
or perhaps dealing with you yet more liberally, as Ioseph did with Benjamin, whose messe (though he were the youngest) he appointed to be five times as much as any of his brethrens.
or perhaps dealing with you yet more liberally, as Ioseph did with Benjamin, whose mess (though he were the youngest) he appointed to be five times as much as any of his Brothers'.
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It is needfull that you of all others, should be eft-soones put in remembrance, that those eminent manifestations of the Spirit you have, were given you.
It is needful that you of all Others, should be eftsoons put in remembrance, that those eminent manifestations of the Spirit you have, were given you.
First, it will be a good help to take down that swelling, which, as an Aposteme in the body through ranknesse of blood, so is apt to ingender in the soul through abundance of Knowledge ;
First, it will be a good help to take down that swelling, which, as an Aposteme in the body through rankness of blood, so is apt to engender in the soul through abundance of Knowledge;
When you shall come to make up your accounts ; your receipts will be looked into: and if you have received ten talents, or five, for your meaner brothers one ;
When you shall come to make up your accounts; your receipts will be looked into: and if you have received ten Talents, or five, for your meaner Brother's one;
as to suffer need, was yet put very hard to it, when he was to try the mastery with this temptation, which arose from the abundance of revelations. If you find an aptnesse then in your selves, (and there is in your selves,
as to suffer need, was yet put very hard to it, when he was to try the mastery with this temptation, which arose from the abundance of revelations. If you find an aptness then in your selves, (and there is in your selves,
Indeed where Lawes bound us by Negative Precepts, [ Hitherto thou mayest go, but further thou shalt not, ] we must obey, and we may not exceed those bounds.
Indeed where Laws bound us by Negative Precepts, [ Hitherto thou Mayest go, but further thou shalt not, ] we must obey, and we may not exceed those bounds.
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you must know your selves bound to do so much more good with them, and to stand chargeable with so much the deeper account for them. Crescunt dona, crescunt rationes.
you must know your selves bound to do so much more good with them, and to stand chargeable with so much the Deeper account for them. Crescunt dona, crescunt rationes.
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whereas on the contrary, industrious men that have but little to begin withall, yet by their care and providence, and pains-taking, get up wonderfully.
whereas on the contrary, Industria men that have but little to begin withal, yet by their care and providence, and painstaking, get up wonderfully.
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when but one shall be required from him, you shall be answerable for ten or five. For it is an equitable course, that to whom much is given, of him much should be required.
when but one shall be required from him, you shall be answerable for ten or five. For it is an equitable course, that to whom much is given, of him much should be required.
And at that great day, if you cannot make your accounts straight with your receipts, you shall certainly find that most true in this sense, which Salomon spake in another, Qui apponit scientiam, apponit dolorem:
And At that great day, if you cannot make your accounts straight with your receipts, you shall Certainly find that most true in this sense, which Solomon spoke in Another, Qui apponit scientiam, apponit dolorem:
Being in the Ministry, or other Calling, he is carefull to exercise his gift by praying with his family, praying with the sick, praying with other company upon such other occasions as may fall out.
Being in the Ministry, or other Calling, he is careful to exercise his gift by praying with his family, praying with the sick, praying with other company upon such other occasions as may fallen out.
He thinketh (and he thinketh well,) that if he should do otherwise or less than he doth, he should not be able to discharge himself from the guilt of unfaithfulnesse, in not employing the talent he hath received to the best advantage, when the exercise of it might redound to the glory of the giver. Hitherto he is in the right:
He Thinketh (and he Thinketh well,) that if he should do otherwise or less than he does, he should not be able to discharge himself from the guilt of unfaithfulness, in not employing the talon he hath received to the best advantage, when the exercise of it might redound to the glory of the giver. Hitherto he is in the right:
so long as he maketh his gift a Rule but to himself. But now if this man shall stretch out this Rule unto all his brethren in the same Calling, by imposing upon them a necessity of doing the like;
so long as he makes his gift a Rule but to himself. But now if this man shall stretch out this Rule unto all his brothers in the same Calling, by imposing upon them a necessity of doing the like;
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if he shall expect or exact from them, that they should also be able to commend unto God the necessities of their families, or the state of a sick person,
if he shall expect or exact from them, that they should also be able to commend unto God the necessities of their families, or the state of a sick person,
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For what is this else, but to lay heavier burdens upon mens shoulders, then they can stand under? to make our selves judges of other mens consciences, and our abilities Rules of their actions, yea,
For what is this Else, but to lay Heavier burdens upon men's shoulders, then they can stand under? to make our selves judges of other men's Consciences, and our abilities Rules of their actions, yea,
and like Pharaoh 's task-masters, exacting the full tale of bricks without sufficient allowance of materialls? Shall he that hath a thousand a year, count him that hath but a hundred, a Churl if he do not spend as much in his house weekly, keep as plentifull a table, and bear as much in every common charge, as himself? No less unreasonable is he that would bind his brother of inferiour gifts to the same frequency and method in preaching, to the same readiness and copiousness in praying, to the same necessity and measure in the performance of other duties ;
and like Pharaoh is taskmasters, exacting the full tale of bricks without sufficient allowance of materials? Shall he that hath a thousand a year, count him that hath but a hundred, a Churl if he do not spend as much in his house weekly, keep as plentiful a table, and bear as much in every Common charge, as himself? No less unreasonable is he that would bind his brother of inferior Gifts to the same frequency and method in preaching, to the same readiness and copiousness in praying, to the same necessity and measure in the performance of other duties;
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First, thou hast no reason, whosoever thou art, to grudge at the scantness of thy gifts, or to repine at the Giver. How little soever God hath given thee, it is more then he owed thee.
First, thou hast no reason, whosoever thou art, to grudge At the scantness of thy Gifts, or to repine At the Giver. How little soever God hath given thee, it is more then he owed thee.
If the distribution of the Spirit were a matter of justice or of debt ; God, we know, is no accepter of persons, and he would have given to thee, as to another.
If the distribution of the Spirit were a matter of Justice or of debt; God, we know, is no accepter of Persons, and he would have given to thee, as to Another.
may he not do as he will, with his own? Secondly, since the manifestation of the Spirit is a matter of free gift: thou hast no cause to envy thy Brother, whose portion is greater.
may he not do as he will, with his own? Secondly, since the manifestation of the Spirit is a matter of free gift: thou hast no cause to envy thy Brother, whose portion is greater.
or the ear the eye ▪ because the foot cannot work, nor the ear see? If the whole body were hand, where were the going? and if the whole were eye, where were the hearing? or if the whole were any one member, where were the body? If the hand can work, which the foot cannot;
or the ear the eye ▪ Because the foot cannot work, nor the ear see? If the Whole body were hand, where were the going? and if the Whole were eye, where were the hearing? or if the Whole were any one member, where were the body? If the hand can work, which the foot cannot;
Thirdly, if thy gifts be mean, thou hast this comfort withall, that thy accounts will be so much the easier. Merchants that have the greatest dealings, are not ever the safest men.
Thirdly, if thy Gifts be mean, thou hast this Comfort withal, that thy accounts will be so much the Easier. Merchant's that have the greatest dealings, Are not ever the Safest men.
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If God have given thee but one single talent, he will not require five: nor if five, ten. Fourthly, in the meaneness of thy gifts thou maist read thy self a daily lecture of humility: and humility alone is a thing of more value,
If God have given thee but one single talon, he will not require five: nor if five, ten. Fourthly, in the meaneness of thy Gifts thou Mayest read thy self a daily lecture of humility: and humility alone is a thing of more valve,
It is almost incredible, what industry, and diligence, and exercise, and holy emulation (which our Apostle commendeth in the last verse of this Chapter,) are able to effect,
It is almost incredible, what industry, and diligence, and exercise, and holy emulation (which our Apostle commends in the last verse of this Chapter,) Are able to Effect,
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we do indeed but flout him, and in effect call him a fool, and a prodigall. Such a fool is every one, that guiding the feet of others into the way of peace, himself treadeth the paths that lead unto destruction;
we do indeed but flout him, and in Effect call him a fool, and a prodigal. Such a fool is every one, that guiding the feet of Others into the Way of peace, himself treadeth the paths that led unto destruction;
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and that preaching repentance unto others, himself becometh a Castaway. He that hath a gift then, he should do well to look to his own, as well as to the profit of others ;
and that preaching Repentance unto Others, himself Becometh a Castaway. He that hath a gift then, he should do well to look to his own, as well as to the profit of Others;
but in Charity we are bound to do more than thus with our gifts. If our own profit onely had been intended, NONLATINALPHABET would have served the turn as well:
but in Charity we Are bound to do more than thus with our Gifts. If our own profit only had been intended, would have served the turn as well:
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but the word here is NONLATINALPHABET, which importeth such a kind of profit as redoundeth to community, such as before in the 10. Chapter he professeth himself to have sought after, [ Not seeking mine own profit, (he meaneth, not onely his own,) but the profit of many, that they may be saved.
but the word Here is, which imports such a kind of profit as redoundeth to community, such as before in the 10. Chapter he Professes himself to have sought After, [ Not seeking mine own profit, (he means, not only his own,) but the profit of many, that they may be saved.
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] We noted it already, as the main and essentiall difference between those graces of sanctification, and these graces of edification: that those, though they would be made profitable unto others also,
] We noted it already, as the main and essential difference between those graces of sanctification, and these graces of edification: that those, though they would be made profitable unto Others also,
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but these, though they would be used for the owners good also, yet were principally intended for the profit of others. You see then, what a strong obligation lyeth upon every man that hath received the Spirit, conferre aliquid in publicum, to cast his gifts into the common treasury of the Church, to imploy his good parts and spirituall graces so,
but these, though they would be used for the owners good also, yet were principally intended for the profit of Others. You see then, what a strong obligation lies upon every man that hath received the Spirit, confer Aliquid in publicum, to cast his Gifts into the Common treasury of the Church, to employ his good parts and spiritual graces so,
as they may some way or other be profitable to his brethren and fellow-servants in Church and Common-wealth. It is an old received Canon, Beneficium propter officium. No man seetteth a Steward over his house, onely to receive his rents, and then to keep the moneys in his hand,
as they may Some Way or other be profitable to his brothers and Fellow servants in Church and Commonwealth. It is an old received Canon, Beneficium propter officium. No man seetteth a Steward over his house, only to receive his rends, and then to keep the moneys in his hand,
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but it is the office of a good and wise Steward to give every one of the houshold his appointed portion at the appointed seasons. And who so receiveth a spirituall gift, ipso facto taketh upon him the office, and is bound to the duties of a Steward ;
but it is the office of a good and wise Steward to give every one of the household his appointed portion At the appointed seasons. And who so receives a spiritual gift, ipso facto Takes upon him the office, and is bound to the duties of a Steward;
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for the perfecting of the Saints, for the work of the Ministery, for the edifying of the body of Christ, Ephs. 4.11, 12. The members of the body, are not every one for it self, but every one for other, and all for the whole. The stomach eateth, not to fill it self, but to nourish the Body; the Eye seeth, not to please it self, but to espie for the Body; the foot moveth, not to exercise it self, but to carry the Body; the Hand worketh, not to help it self, but to maintain the body; every joynt supplieth something according to the effectuall working in the measure of every part, for the fit joyning together,
for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of christ, Ephes 4.11, 12. The members of the body, Are not every one for it self, but every one for other, and all for the Whole. The stomach Eateth, not to fill it self, but to nourish the Body; the Eye sees, not to please it self, but to espy for the Body; the foot moves, not to exercise it self, but to carry the Body; the Hand works, not to help it self, but to maintain the body; every joint supplieth something according to the effectual working in the measure of every part, for the fit joining together,
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but for use: and the use, for which all these things were made and given, is edification. He that hath an estate made over to him in trust and for uses, hath in equity therein no estate at all,
but for use: and the use, for which all these things were made and given, is edification. He that hath an estate made over to him in trust and for uses, hath in equity therein no estate At all,
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finding a sensible decay in those powers, which they were slothfull to bring into act. It is a just thing with the Father of Lights, when he hath lighted any man a candle, by bestowing spirituall gifts upon him;
finding a sensible decay in those Powers, which they were slothful to bring into act. It is a just thing with the Father of Lights, when he hath lighted any man a candle, by bestowing spiritual Gifts upon him;
all without losse of figure, heat, or light. Had ever any man lesse knowledg, or wit, or learning, by teaching of others? had he not rather more? The more wise the Preacher was, the more he taught the People Knowledge, saith Salomon, Eccles. 12. and certainly the more he taught them knowledge, the more his own wisdome increased.
all without loss of figure, heat, or Light. Had ever any man less knowledge, or wit, or learning, by teaching of Others? had he not rather more? The more wise the Preacher was, the more he taught the People Knowledge, Says Solomon, Eccles. 12. and Certainly the more he taught them knowledge, the more his own Wisdom increased.
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Thirdly, our own unsufficiency to all offices, and the need we have of other mens gifts, must enforce us to lend them the help and comfort of ours. GOD hath so distributed the variety of his gifts with singular wisdome, that there is no man so mean, but his service may be usefull to the greatest: nor any man so eminent, but he may sometimes stand in need to the meanest of his brethren:
Thirdly, our own unsufficiency to all Offices, and the need we have of other men's Gifts, must enforce us to lend them the help and Comfort of ours. GOD hath so distributed the variety of his Gifts with singular Wisdom, that there is no man so mean, but his service may be useful to the greatest: nor any man so eminent, but he may sometime stand in need to the Meanest of his brothers:
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so in the spirituall building, and mysticall body of the Church, God hath so tempered the parts, each having his use, and each his defects; that there should be no schism in the body,
so in the spiritual building, and mystical body of the Church, God hath so tempered the parts, each having his use, and each his defects; that there should be no Schism in the body,
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that so the Blind might find his way by the others eyes, and the Lame walk therein upon the others legs. When a man is once come to that all-sufficiency in himself,
that so the Blind might find his Way by the Others eyes, and the Lame walk therein upon the Others legs. When a man is once come to that All-sufficiency in himself,
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let him then keep his gifts to himself: but let him in the mean time remember, he must employ them to the advantage of his master, and to the benefit of his brother. [ The manifestation of the spirit is given to every man to profit withall. ]
let him then keep his Gifts to himself: but let him in the mean time Remember, he must employ them to the advantage of his master, and to the benefit of his brother. [ The manifestation of the Spirit is given to every man to profit withal. ]
who instead of employing them to the profit, bend those gifts they have received, (whether spirituall or temporall ) to the ruine and destruction of their brethren.
who instead of employing them to the profit, bend those Gifts they have received, (whither spiritual or temporal) to the ruin and destruction of their brothers.
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with busie and cursed diligence compassing Sea and Land, to draw Proselytes to the Devil: and instead of raising up seed to their elder brother Christ, seeking to make their brethren (if it were possible) ten times more the children of hell then themselves.
with busy and cursed diligence compassing Sea and Land, to draw Proselytes to the devil: and instead of raising up seed to their elder brother christ, seeking to make their brothers (if it were possible) ten times more the children of hell then themselves.
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Abusing their Power to oppression, their wealth to luxury, their strength to drunkennesse, their wit to Scoffing, Atheism, Prophanenesse, their learning to the maintenance of Heresie, Idolatry, Schism, Novelty.
Abusing their Power to oppression, their wealth to luxury, their strength to Drunkenness, their wit to Scoffing, Atheism, Profaneness, their learning to the maintenance of Heresy, Idolatry, Schism, Novelty.
If there be a fearfull woe due to those that use not their gifts profitably; what woes may we think shall overtake them, that so ungraciously abuse them? But to leave these wretches:
If there be a fearful woe due to those that use not their Gifts profitably; what woes may we think shall overtake them, that so ungraciously abuse them? But to leave these wretches:
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as the manifestation of them, or (as it is in the next verse) the Word of Wisdome, and the Word of Knowledge: as Christ also promised his Apostles, to give them Os & sapientiam; A mouth, and wisdom.
as the manifestation of them, or (as it is in the next verse) the Word of Wisdom, and the Word of Knowledge: as christ also promised his Apostles, to give them Os & sapientiam; A Mouth, and Wisdom.
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Wisdom that is hid, and a treasure that is not seen, what profit is in them both? O then do not knit up your Masters talent in a Napkin, smother not his light under a bushell; pinch not his servants of their due provision; pot not up the Manna you have gathered till it stink, and the worms consume it:
Wisdom that is hid, and a treasure that is not seen, what profit is in them both? Oh then do not knit up your Masters talon in a Napkin, smother not his Light under a bushel; pinch not his Servants of their due provision; pot not up the Manna you have gathered till it stink, and the worms consume it:
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Let not either sloth, or envy, or pride, or pretended modesty, or any other thing hinder you, from labouring to discharge faithfully that trust and duty, which God expecteth, which the necessity of the Church challengeth, which the measure of your gifts promiseth, which the condition of your calling exacteth from you.
Let not either sloth, or envy, or pride, or pretended modesty, or any other thing hinder you, from labouring to discharge faithfully that trust and duty, which God Expects, which the necessity of the Church Challengeth, which the measure of your Gifts promises, which the condition of your calling exacteth from you.
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and you have his Comment upon that Text in the first verse of the fourteenth Chapter, Covet spirituall gifts, NONLATINALPHABET, but rather that ye may prophecy.
and you have his Comment upon that Text in the First verse of the fourteenth Chapter, Covet spiritual Gifts,, but rather that you may prophecy.
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And by propecying, he meaneth the Instruction of the Church, and people of God in the needfull doctrines of faith towards God, Repentance from dead works,
And by propecying, he means the Instruction of the Church, and people of God in the needful doctrines of faith towards God, Repentance from dead works,
and new and holy Obedience. It is one Stratagem of the Arch-enemy of mankind, (and when we know his wiles, we may the better be able to defeat him,) by busying men of great and useful parts in by-matters, and things of lesser consequence;
and new and holy obedience. It is one Stratagem of the Archenemy of mankind, (and when we know his wiles, we may the better be able to defeat him,) by busying men of great and useful parts in by-matters, and things of lesser consequence;
and so direct our hearts, and tongues, and endeavours in the exercise and manifestation thereof, that by his good blessing upon our labours we may be enabled to advance his Glory, propagate his Truth, benefit his Church, discharge a good Conscience in the mean time,
and so Direct our hearts, and tongues, and endeavours in the exercise and manifestation thereof, that by his good blessing upon our labours we may be enabled to advance his Glory, propagate his Truth, benefit his Church, discharge a good Conscience in the mean time,
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to divert them from following that unum necessarium, that which should be the main in all our endeavours, the beating down of sin, the planting of Faith, and the reformation of manners. Controversies, I confesse, are necessary, the Tongues necessary, Histories necessary, Philosophy and The Arts necessary, other Knowledge of all sorts necessary in the Church:
to divert them from following that Unum Necessary, that which should be the main in all our endeavours, the beating down of since, the planting of Faith, and the Reformation of manners. Controversies, I confess, Are necessary, the Tongues necessary, Histories necessary, Philosophy and The Arts necessary, other Knowledge of all sorts necessary in the Church:
But when all is done, Positive and Practique Divinity is it must bring us to Heaven ▪ that is it must poise our judgements, settle our consciences, direct our lives, mortifie our corruptions, encrease our graces, strengthen our comforts, save our souls. Hoc opus, hoc studium:
But when all is done, Positive and Practic Divinity is it must bring us to Heaven ▪ that is it must poise our Judgments, settle our Consciences, Direct our lives, mortify our corruptions, increase our graces, strengthen our comforts, save our Souls. Hoc opus, hoc studium:
This is a faithfull saying, and these things I will that thou affirm constantly (saith S. Paul to Titus) that they which have believed in God might be carefull to maintain good works:
This is a faithful saying, and these things I will that thou affirm constantly (Says S. Paul to Titus) that they which have believed in God might be careful to maintain good works:
I might here adde other Inferences from this point, as namely, since the manifestation of the Spirit is given to every one of us chiefly for this end, that we may profit the people with it, that therefore fourthly, in our preaching we should rather seek to profit our hearers,
I might Here add other Inferences from this point, as namely, since the manifestation of the Spirit is given to every one of us chiefly for this end, that we may profit the people with it, that Therefore fourthly, in our preaching we should rather seek to profit our hearers,
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God the Father of Lights, and of Spirits, endow every one of us, in our Places and Callings, with a competent measure of such Graces, as in his wisdome and goodnesse he shall see needfull and expedient for us,
God the Father of Lights, and of Spirits, endow every one of us, in our Places and Callings, with a competent measure of such Graces, as in his Wisdom and Goodness he shall see needful and expedient for us,
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AD CLERUM. The Fourth Sermon. At a Metropoliticall Visitation, at Grantham, Lincoln, 22. August 1634. ROM. 14.23. — For whatsoever is not of Faith is sin.
AD CLERUM. The Fourth Sermon. At a Metropolitical Visitation, At Grantham, Lincoln, 22. August 1634. ROM. 14.23. — For whatsoever is not of Faith is since.
ONE remarkable difference (among many other) between Good and Evil, is this: that there must be a concurrence of all requisite conditions to make a thing good ;
ONE remarkable difference (among many other) between Good and Evil, is this: that there must be a concurrence of all requisite conditions to make a thing good;
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or if we pitch not upon proper and convenient means for the attaining of that end, or if we pursue not these means in a due manner, or if we observe not exactly every materiall circumstance in the whole pursuit;
or if we pitch not upon proper and convenient means for the attaining of that end, or if we pursue not these means in a due manner, or if we observe not exactly every material circumstance in the Whole pursuit;
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if we fail but in any one point: the action, though it should be in every other respect such as it ought to be, by that one defect becommeth wholly sinfull. Nay more, not onely a true and reall, but even a supposed and imaginary defect ;
if we fail but in any one point: the actium, though it should be in every other respect such as it ought to be, by that one defect becomes wholly sinful. Nay more, not only a true and real, but even a supposed and imaginary defect;
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but the very suspension of our judgement, and the doubtfulnesse of our minds whether we may lawfully do it or no, maketh it sometimes unlawfull to be done (of us,) and if we do it, sinfull.
but the very suspension of our judgement, and the doubtfulness of our minds whither we may lawfully do it or no, makes it sometime unlawful to be done (of us,) and if we do it, sinful.
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Many excellent instructions there are, scattered throughout the whole Chapter, most of them concerning the right use of that Liberty we have unto things of indifferent nature well worthy our Christian consideration,
Many excellent instructions there Are, scattered throughout the Whole Chapter, most of them Concerning the right use of that Liberty we have unto things of indifferent nature well worthy our Christian consideration,
by so much is the mischief greater if it be, and accordingly our care ought to be so much the greater that it be not, either misunderstood, or misapplyed. Quod non ex fide, peccatum: that is the rule.
by so much is the mischief greater if it be, and accordingly our care ought to be so much the greater that it be not, either misunderstood, or misapplied. Quod non ex fide, peccatum: that is the Rule.
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But I find three especially looked at by those, who either purposely or occasionally have had to do with this Text: each of which we shall examine in their Order.
But I find three especially looked At by those, who either purposely or occasionally have had to do with this Text: each of which we shall examine in their Order.
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First and most usually, especially in the Apostolicall writings, the word Faith is used to signifie that Theologicall vertue, or gracious habit, whereby we embrace with our minds and affections the Lord Iesus Christ, as the onely begotten Son of God,
First and most usually, especially in the Apostolical writings, the word Faith is used to signify that Theological virtue, or gracious habit, whereby we embrace with our minds and affections the Lord Iesus christ, as the only begotten Son of God,
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It is that which is commonly called a lively or justifying faith: whereunto are ascribed in holy Writ those many gracious effects, of Acts 15.9. purifying the heart, Joh. 1.12. & Galat. 4.26. adoption, Rom. 3.28. & 5.1. justification, Hab. 2.4. & Gal. 2.20. life, Rom. 15.13. 1 Pet. 1.8. joy, Rom. 5.1. peace, Acts 16.34. Ephes. 1.8. salvation, &c. Not as to their proper and primary cause;
It is that which is commonly called a lively or justifying faith: whereunto Are ascribed in holy Writ those many gracious effects, of Acts 15.9. purifying the heart, John 1.12. & Galatians 4.26. adoption, Rom. 3.28. & 5.1. justification, Hab. 2.4. & Gal. 2.20. life, Rom. 15.13. 1 Pet. 1.8. joy, Rom. 5.1. peace, Acts 16.34. Ephesians 1.8. salvation, etc. Not as to their proper and primary cause;
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And in this notion many of our later Divines seem to understand it in our present Text: whilest they alledge it for the confirmation of this Position, that All the works (even the best works) of unbelievers are sins.
And in this notion many of our later Divines seem to understand it in our present Text: whilst they allege it for the confirmation of this Position, that All the works (even the best works) of unbelievers Are Sins.
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according to the doctrine of our Church in the thirteenth Article of her Confession, and according to the tenour of those Scriptures whereon that doctrine is grounded, Viz. Mat. 12.33. Rom. 8.8. Tit. 1.15. Heb. 11.6, &c. Howbeit I take it (with subjection of judgement) that that Conclusion, what truth soever it may have in it self, hath yet no direct foundation in this Text. The Verb NONLATINALPHABET to believe, and the Nown NONLATINALPHABET faith or belief, are both of them found sundry times in this Chapter:
according to the Doctrine of our Church in the thirteenth Article of her Confessi, and according to the tenor of those Scriptures whereon that Doctrine is grounded, Viz. Mathew 12.33. Rom. 8.8. Tit. 1.15. Hebrew 11.6, etc. Howbeit I take it (with subjection of judgement) that that Conclusion, what truth soever it may have in it self, hath yet no Direct Foundation in this Text. The Verb to believe, and the Noun faith or belief, Are both of them found sundry times in this Chapter:
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yet seem not to signifie in any place thereof, either the Verb the Act, or the Nown the Habit, of this saving or justifying Faith, of which we now speak.
yet seem not to signify in any place thereof, either the Verb the Act, or the Noun the Habit, of this Saving or justifying Faith, of which we now speak.
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must therefore needs be understood of such a perswasion of judgement concerning such lawfulness, as is opposite to such doubting. Which kind of Faith may be found in a meer heathen man: who never having heard the least syllable of the mystery of salvation by Christ, may yet be assured out of clear evidence of reason, that many of the things he doth are such as he may and ought to do.
must Therefore needs be understood of such a persuasion of judgement Concerning such lawfulness, as is opposite to such doubting. Which kind of Faith may be found in a mere heathen man: who never having herd the least syllable of the mystery of salvation by christ, may yet be assured out of clear evidence of reason, that many of the things he does Are such as he may and ought to do.
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And as it may be found in a meer heathen man, so it may be wanting in a true believer: who stedfastly resting upon the blood of Christ for his eternall redemption, may yet through the strength of temptation, sway of passion, or other distemper or subreption incident to humane frailty, do some particular act or acts, of the lawfulnesse whereof he is not sufficiently perswaded.
And as it may be found in a mere heathen man, so it may be wanting in a true believer: who steadfastly resting upon the blood of christ for his Eternal redemption, may yet through the strength of temptation, sway of passion, or other distemper or subreption incident to humane frailty, do Some particular act or acts, of the lawfulness whereof he is not sufficiently persuaded.
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The Apostle then here speaking of such a Faith as may be both found in an unbeliever, and also wanting in a true believer: it appeareth that by Faith he meaneth not that justifying Faith, which maketh a true believer to differ from an unbeliever ;
The Apostle then Here speaking of such a Faith as may be both found in an unbeliever, and also wanting in a true believer: it appears that by Faith he means not that justifying Faith, which makes a true believer to differ from an unbeliever;
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Yet thus much I may adde withall in the behalf of those worthy men that have alledged this Scripture for the purpose aforesaid, to excuse them from the imputation of having (at least wilfully ) handled the Word of God deceitfully.
Yet thus much I may add withal in the behalf of those worthy men that have alleged this Scripture for the purpose aforesaid, to excuse them from the imputation of having (At least wilfully) handled the Word of God deceitfully.
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First, that the thing it self being true, and the words also sounding so much that way, might easily induce them to conceive that to be the very meaning.
First, that the thing it self being true, and the words also sounding so much that Way, might Easily induce them to conceive that to be the very meaning.
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And common equity will not that men should be presently condemned, if they shall sometimes confirm a point from a place of Scripture not altogether pertinent,
And Common equity will not that men should be presently condemned, if they shall sometime confirm a point from a place of Scripture not altogether pertinent,
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The Rhemists themselves confesse it of S. Augustine: to whom they might have added also S. Prosper, and (whose authority alone is enough to stop their mouthes for ever) Leo Bishop of Rome, who have all cited these words for the self-same purpose.
The Rhemists themselves confess it of S. Augustine: to whom they might have added also S. Prosper, and (whose Authority alone is enough to stop their mouths for ever) Leo Bishop of Rome, who have all cited these words for the selfsame purpose.
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But we are content, for the reasons already shewn, to let it passe as a collection impertinent: and that I suppose is the worst that can be made of it.
But we Are content, for the Reasons already shown, to let it pass as a collection impertinent: and that I suppose is the worst that can be made of it.
There is a second acception of the word Faith: put, either for the whole systeme of that truth which God hath been pleased to reveale to his Church in the Scriptures of the old and new Testament, or some part thereof:
There is a second acception of the word Faith: put, either for the Whole system of that truth which God hath been pleased to reveal to his Church in the Scriptures of the old and new Testament, or Some part thereof:
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that men are bound for every particular action they do to have direction and warrant from the written word of God, or else they sinne in the doing of it.
that men Are bound for every particular actium they do to have direction and warrant from the written word of God, or Else they sin in the doing of it.
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For (say they) faith must be grounded upon the word of God, ( Faith cometh by hearing, and hearing by the word of God, Rom. 10.) Where there is no Word then, there can be no Faith: and then, by the Apostles doctrine, that which is done without the Word to warrant it, must needs be sin,
For (say they) faith must be grounded upon the word of God, (Faith comes by hearing, and hearing by the word of God, Rom. 10.) Where there is no Word then, there can be no Faith: and then, by the Apostles Doctrine, that which is done without the Word to warrant it, must needs be since,
the fulnesse and sufficiency whereof none in the Christian Church but Papists or Atheists will deny ▪ In which respect, the very questioning of it now, will perhaps seem a strange novelty to many,
the fullness and sufficiency whereof none in the Christian Church but Papists or Atheists will deny ▪ In which respect, the very questioning of it now, will perhaps seem a strange novelty to many,
Whether in the choice and use of such things, we may not be sometimes sufficiently guided by the light of reason and the common rules of discretion: but that we must be able, (and are so bound to do,
Whither in the choice and use of such things, we may not be sometime sufficiently guided by the Light of reason and the Common rules of discretion: but that we must be able, (and Are so bound to do,
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and occasion their miscensures. But as God himself, so the Holy Word of God is so full of all requisite perfection, that it needeth not to begge honour from an untruth. ( Will you speak wickedly for God? or talk deceitfully for him? ) I hold it very needfull therefore, both for the vindicating of my Text from a common abuse, and for the arming of all my brethren as well of the Clergy as Laity against a common and plausible errour, that neither they teach it, nor these receive it:
and occasion their miscensures. But as God himself, so the Holy Word of God is so full of all requisite perfection, that it needs not to beg honour from an untruth. (Will you speak wickedly for God? or talk deceitfully for him?) I hold it very needful Therefore, both for the vindicating of my Text from a Common abuse, and for the arming of all my brothers as well of the Clergy as Laity against a Common and plausible error, that neither they teach it, nor these receive it:
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Which if they would understand onely of the substantials of Gods worship, and of the exercises of spirituall and supernaturall graces, the assertion were true and sound:
Which if they would understand only of the substantials of God's worship, and of the exercises of spiritual and supernatural graces, the assertion were true and found:
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Upon which ground we heartily reject all humane traditions, devised and intended as supplements to the doctrine of faith contained in the Bible, and annexed as Codicils to the holy Testament of Christ,
Upon which ground we heartily reject all humane traditions, devised and intended as supplements to the Doctrine of faith contained in the bible, and annexed as Codicils to the holy Testament of christ,
Before the Scriptures were written it pleased GOD by visions, and dreames, and other like revelations, immediately to make known his good pleasure to the Patriarches and Prophets, and by them unto the people:
Before the Scriptures were written it pleased GOD by visions, and dreams, and other like revelations, immediately to make known his good pleasure to the Patriarchs and prophets, and by them unto the people:
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which kind of Revelations served them to all the same intents and purposes, whereto the sacred Scriptures now do us, viz. to instruct them what they should believe and do for his better service, and the furtherance of their own salvations. Now as it were unreasonable for any may to think, that they either had or did expect an immediate revelation from God every time they ate, or drank, or bought, or sold, or did any other of the common actions of life,
which kind of Revelations served them to all the same intents and Purposes, whereto the sacred Scriptures now do us, viz. to instruct them what they should believe and do for his better service, and the furtherance of their own salvations. Now as it were unreasonable for any may to think, that they either had or did expect an immediate Revelation from God every time they ate, or drank, or bought, or sold, or did any other of the Common actions of life,
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Certainly God never infused any power into any creature, whereof he intended not some use. Else, what shall we say of the Indies and other barbarous nations, to whom God never vouchsafed the lively oracles of his written word? Must we think that they were left a lawlesse people, without any Rule at all whereby to order their actions? How then come they to be guilty of transgression? for where there is no Law, there can be no transgression. Or how cometh it about that their consci•nces should at any time or in any case either accuse them,
Certainly God never infused any power into any creature, whereof he intended not Some use. Else, what shall we say of the Indies and other barbarous Nations, to whom God never vouchsafed the lively oracles of his written word? Must we think that they were left a lawless people, without any Rule At all whereby to order their actions? How then come they to be guilty of Transgression? for where there is no Law, there can be no Transgression. Or how comes it about that their consci•nces should At any time or in any case either accuse them,
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but grant it we must;) then we must also of necessity grant that there is some other Rule for humane actions besides the written word: for that we presupposed these nations to have wanted.
but grant it we must;) then we must also of necessity grant that there is Some other Rule for humane actions beside the written word: for that we presupposed these Nations to have wanted.
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Which is as truly the Law and Word of God, as is that which is printed in our Bibles. So long as our actions are warranted either by the one or the other, we cannot be said to want the warrant of Gods Word:
Which is as truly the Law and Word of God, as is that which is printed in our Bibles. So long as our actions Are warranted either by the one or the other, we cannot be said to want the warrant of God's Word:
that at least wise our actions ought to be framed according to those generall rules of the Law of Nature, which are here and there in the Scriptures dispersedly contained; (as viz. That we should do as we would be done to;
that At least wise our actions ought to be framed according to those general rules of the Law of Nature, which Are Here and there in the Scriptures dispersedly contained; (as viz. That we should do as we would be done to;
because they are righteous, not because they are written. Thirdly, that an action conformable to these generall rules might not be condemned as sinfull,
Because they Are righteous, not Because they Are written. Thirdly, that an actium conformable to these general rules might not be condemned as sinful,
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then it will follow, that before those particular Scriptures were written wherein any of those rules are first delivered, every action done according to those rules had been done without faith, (there being as yet no Scripture for it;) and consequently had been a sin.
then it will follow, that before those particular Scriptures were written wherein any of those rules Are First Delivered, every actium done according to those rules had been done without faith, (there being as yet no Scripture for it;) and consequently had been a since.
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So that by this doctrine it had been a sin (before the writing of Mat. 7.12. S. Matthews Gospel) for any man to have done to others as he would they should do to him;
So that by this Doctrine it had been a since (before the writing of Mathew 7.12. S. Matthews Gospel) for any man to have done to Others as he would they should do to him;
and it had been a sin (before the writing of the 1 Cor. 14.40 former Epistle to the Corinthians) for any man to have done any thing decently and orderly;
and it had been a since (before the writing of the 1 Cor. 14.40 former Epistle to the Corinthians) for any man to have done any thing decently and orderly;
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First, it filleth mens heads with many superstitious conceits, making them to cast impurity upon sundry things, which yet are lawfull to as many as use them lawfully.
First, it fills men's Heads with many superstitious conceits, making them to cast impurity upon sundry things, which yet Are lawful to as many as use them lawfully.
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For the taking away of the indifferency of any thing that is indifferent, is in truth Superstition: whether either of the two wayes it be done, either by requiring it as necessary, or by forbidding it as unlawfull. He that condemneth a thing as utterly unlawfull, which yet indeed is indifferent, and so lawfull, is guilty of superstition, as well as he that enjoyneth a thing as absolutely necessary, which yet indeed is but indifferent, and so arbitrary.
For the taking away of the indifferency of any thing that is indifferent, is in truth Superstition: whither either of the two ways it be done, either by requiring it as necessary, or by forbidding it as unlawful. He that Condemneth a thing as utterly unlawful, which yet indeed is indifferent, and so lawful, is guilty of Superstition, as well as he that enjoineth a thing as absolutely necessary, which yet indeed is but indifferent, and so arbitrary.
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so they run into quite contrary errours, and both superstitious. They decline too much on the left hand, denying to the holy Scripture that perfection which of right it ought to have;
so they run into quite contrary errors, and both superstitious. They decline too much on the left hand, denying to the holy Scripture that perfection which of right it ought to have;
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of containing all things appertaining to that supernatural doctrine of faith and holinesse which God hath revealed to his Church for the attainment of everlasting salvation:
of containing all things appertaining to that supernatural Doctrine of faith and holiness which God hath revealed to his Church for the attainment of everlasting salvation:
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From which Superstition proceedeth in the second place uncharitable censuring: as evermore they that are the most superstitious, are the most supercilious. No such severe censurers of our blessed Saviours person and actions,
From which Superstition Proceedeth in the second place uncharitable censuring: as evermore they that Are the most superstitious, Are the most supercilious. No such severe censurers of our blessed Saviors person and actions,
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In this Chapter the speciall fault, which the Apostle blameth in the weak ones, (who were somewhat superstitiously affected,) was their rash and uncharitable judging of their brethren.
In this Chapter the special fault, which the Apostle blameth in the weak ones, (who were somewhat superstitiously affected,) was their rash and uncharitable judging of their brothers.
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they that so liberally condemn their brethren of prophaneness, are by them again as freely flouted for their preciseness: and so whiles both parties please themselves in their own wayes, they cease not mutually to provoke and scandalize and exasperate the one the other, pursuing their private spleens so far, till they break out into open contentions & oppositions.
they that so liberally condemn their brothers of profaneness, Are by them again as freely flouted for their preciseness: and so while both parties please themselves in their own ways, they cease not mutually to provoke and scandalise and exasperate the one the other, pursuing their private spleens so Far, till they break out into open contentions & oppositions.
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They judged one another, and despised one another, to the great disturbance of the Churches peace: which gave occasion to our Apostles whole discourse in this Chapter.
They judged one Another, and despised one Another, to the great disturbance of the Churches peace: which gave occasion to our Apostles Whole discourse in this Chapter.
And how far the like censurings and despisings have embittered the spirits, and whetted both the tongues and pens of learned men one against another in our own Church;
And how Far the like censurings and despisings have embittered the spirits, and whetted both the tongues and pens of learned men one against Another in our own Church;
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the stirs that have been long since raised, & are still upheld by the factious opposers against our Ecclesiasticall constitutions, government, and ceremonies, will not suffer us to be ignorant.
the stirs that have been long since raised, & Are still upheld by the factious opposers against our Ecclesiastical constitutions, government, and ceremonies, will not suffer us to be ignorant.
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Fourthly, let that doctrine be once admitted, and all humane authority will soon be despised. The commands of Parents, Masters, and Princes, which many times require both secrecy and expedition, shall be taken into slow deliberation;
Fourthly, let that Doctrine be once admitted, and all humane Authority will soon be despised. The commands of Parents, Masters, and Princes, which many times require both secrecy and expedition, shall be taken into slow deliberation;
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boggling at every thing that is enjoyned, requiring a why for every wherefore, and unwilling to stir untill the lawfulness and expediency of the thing commanded shall be demonstrated by some manifest reason, or undoubted authority from the Scriptures.
boggling At every thing that is enjoined, requiring a why for every Wherefore, and unwilling to stir until the lawfulness and expediency of the thing commanded shall be demonstrated by Some manifest reason, or undoubted Authority from the Scriptures.
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Lastly, the admitting of this doctrine would cast such a snare upon men of weak judgements, but tender consciences, as they should never be able to unwind themselves thereout again.
Lastly, the admitting of this Doctrine would cast such a snare upon men of weak Judgments, but tender Consciences, as they should never be able to unwind themselves thereout again.
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Mens daily occasions for themselves or friends, and the necessities of common life, require the doing of a thousand things within the compasse of a few dayes;
Men's daily occasions for themselves or Friends, and the necessities of Common life, require the doing of a thousand things within the compass of a few days;
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for which it would puzzle the best Textman that liveth, readily to bethink himself of a sentence in the Bible, clear enough to satisfie a scrupulous conscience of the lawfulnesse and expediency of what he is about to do:
for which it would puzzle the best Textman that lives, readily to bethink himself of a sentence in the bible, clear enough to satisfy a scrupulous conscience of the lawfulness and expediency of what he is about to do:
In which cases if he should be bound to suspend his resolution, and delay to do that which his own reason would tell him were presently needfull to be done,
In which cases if he should be bound to suspend his resolution, and Delay to do that which his own reason would tell him were presently needful to be done,
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what stops would it make in the course of his whole life? what languishings in the duties of his calling? how would it fill him with doubts and irresolutions, lead him into a maze of uncertainties, entangle him in a world of wofull perplexities, and (without the great mercy of God,
what stops would it make in the course of his Whole life? what languishings in the duties of his calling? how would it fill him with doubts and irresolutions, led him into a maze of uncertainties, entangle him in a world of woeful perplexities, and (without the great mercy of God,
and better instruction) plunge him irrecoverably into the gulph of despair? Since the chief end of the publication of the Gospel, is to comfort the hearts,
and better instruction) plunge him irrecoverably into the gulf of despair? Since the chief end of the publication of the Gospel, is to Comfort the hearts,
and to revive and refresh the spirits of Gods people with the glad tidindgs of liberty from the spirit of bondage and fear, and of gracious acceptance with their GOD;
and to revive and refresh the spirits of God's people with the glad tidindgs of liberty from the Spirit of bondage and Fear, and of gracious acceptance with their GOD;
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to anoint them with the oyl of gladness, giving them beauty for ashes, and instead of sackcloth girding them with joy: we may well suspect that doctrine not to be Evangelicall, which thus setteth the consciences of men upon the rack, tortureth them with continuall fears and perplexities, and prepareth them thereby unto hellish despaire.
to anoint them with the oil of gladness, giving them beauty for Ashes, and instead of Sackcloth girding them with joy: we may well suspect that Doctrine not to be Evangelical, which thus sets the Consciences of men upon the rack, tortureth them with continual fears and perplexities, and Prepareth them thereby unto hellish despair.
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These are the grievous effects and pernicious consequents that will follow upon their opinion, who hold, that we must have warrant from the Scripture for every thing whatsoever we do:
These Are the grievous effects and pernicious consequents that will follow upon their opinion, who hold, that we must have warrant from the Scripture for every thing whatsoever we do:
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not onely in spirituall things, (wherein alone it is absolutely true,) nor yet onely in other matters of weight, though they be not spirituall, (for which perhaps there might be some colour) but also in the common affairs of life,
not only in spiritual things, (wherein alone it is absolutely true,) nor yet only in other matters of weight, though they be not spiritual, (for which perhaps there might be Some colour) but also in the Common affairs of life,
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Yet for that the Patrons of this opinion build themselves as much upon the authority of this present Text, as upon any other passage of Scripture whatsoever, (which is the reason why we have stood thus long upon the examination of it:) we are therefore 〈 … 〉 next place to clear the Text from that their mis-interpretation. The force of their collection standeth thus (as you heard already:) that faith is ever grounded upon the word of God;
Yet for that the Patrons of this opinion built themselves as much upon the Authority of this present Text, as upon any other passage of Scripture whatsoever, (which is the reason why we have stood thus long upon the examination of it:) we Are Therefore 〈 … 〉 next place to clear the Text from that their misinterpretation. The force of their collection Stands thus (as you herd already:) that faith is ever grounded upon the word of God;
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& that therefore whatsoever action is not grounded upon the word, being it is not of faith, by the Apostles rule here, must needs be a sin. Which collection could not be denied, if the word Faith were here taken in that sense which they imagine,
& that Therefore whatsoever actium is not grounded upon the word, being it is not of faith, by the Apostles Rule Here, must needs be a since. Which collection could not be denied, if the word Faith were Here taken in that sense which they imagine,
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which yet appeareth both by the course of this whole Chapter, and by the consent of the best and most approved interpreters as well ancient as modern, to have been properly intended by our Apostle in this place:
which yet appears both by the course of this Whole Chapter, and by the consent of the best and most approved Interpreters as well ancient as modern, to have been properly intended by our Apostle in this place:
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So that whatsoever action is done by us, with reasonable assurance and perswasion of the lawfulnesse thereof in our own consciences, is in our Apostles purpose so far forth an action of Faith: without any inquiring into the means whereby that perswasion was wrought in us;
So that whatsoever actium is done by us, with reasonable assurance and persuasion of the lawfulness thereof in our own Consciences, is in our Apostles purpose so Far forth an actium of Faith: without any inquiring into the means whereby that persuasion was wrought in us;
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And on the other side, whatsoever action is done, either directly contrary to the judgement and verdict of our own consciences, or at leastwise doubtingly and before we are in some competent measure assured that we may lawfully do it:
And on the other side, whatsoever actium is done, either directly contrary to the judgement and verdict of our own Consciences, or At leastwise doubtingly and before we Are in Some competent measure assured that we may lawfully do it:
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About which use and signification of the word Faith we need not to trouble our selves to fetch it from a trope, either of a Metonymie or Synecdoche, as some do.
About which use and signification of the word Faith we need not to trouble our selves to fetch it from a trope, either of a Metonymy or Synecdoche, as Some doe.
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yet it is indeed the primary and native signification of the word NONLATINALPHABET faith, derived from the root NONLATINALPHABET to perswade. Because all kinds of Faith whatsoever consist in a kind of perswasion. You shall therefore find the words, NONLATINALPHABET which signifieth properly to believe, and NONLATINALPHABET which signifieth properly not to be perswaded, to be opposed as contrary either to other in Iohn 3. and Acts 14. and other places.
yet it is indeed the primary and native signification of the word faith, derived from the root to persuade. Because all Kinds of Faith whatsoever consist in a kind of persuasion. You shall Therefore find the words, which signifies properly to believe, and which signifies properly not to be persuaded, to be opposed as contrary either to other in John 3. and Acts 14. and other places.
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observe but the passages of this very Chapter, and you will be satisfied in it. At the second verse, NONLATINALPHABET, one believeth that he may eat all things:
observe but the passages of this very Chapter, and you will be satisfied in it. At the second verse,, one Believeth that he may eat all things:
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that is, he is verily perswaded in his conscience that he may as lawfully eat flesh as herbs, any one kind of meat as any other, he maketh no doubt of it.
that is, he is verily persuaded in his conscience that he may as lawfully eat Flesh as herbs, any one kind of meat as any other, he makes no doubt of it.
that is, art thou in thy conscience perswaded that thou maist lawfully partake any of the good creatures of God? Let that perswasion suffice thee for the approving of thine own heart in the sight of God:
that is, art thou in thy conscience persuaded that thou Mayest lawfully partake any of the good creatures of God? Let that persuasion suffice thee for the approving of thine own heart in the sighed of God:
that is, he that is not yet fully perswaded in his own mind, that it is lawfull for him to eat some kinds of meats, (as namely swines flesh, or bloodings, ) and yet is drawn against his own judgement to eat thereof because he seeth others so to do,
that is, he that is not yet Fully persuaded in his own mind, that it is lawful for him to eat Some Kinds of Meats, (as namely Swine Flesh, or bloodings,) and yet is drawn against his own judgement to eat thereof Because he sees Others so to do,
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because he adventureth to do that which he doth not believe to be lawfull. And then the Apostle proceeding ab hypothesi ad thesin, immediately reduceth that particular case into a generall rule in these words, For whatsoever is not of faith, is sin.
Because he adventureth to do that which he does not believe to be lawful. And then the Apostle proceeding ab Hypothesis ad Thesin, immediately reduceth that particular case into a general Rule in these words, For whatsoever is not of faith, is since.
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than such a perswasion of the mind and conscience as we have now declared, and that the true purport and intent of these words is but thus much in effect:
than such a persuasion of the mind and conscience as we have now declared, and that the true purport and intent of these words is but thus much in Effect:
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Whosoever shall enterprise the doing of any thing, which he verily believeth to be unlawfull, or at leastwise is not reasonably well perswaded of the lawfulnesse of it;
Whosoever shall enterprise the doing of any thing, which he verily Believeth to be unlawful, or At leastwise is not reasonably well persuaded of the lawfulness of it;
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let the thing be otherwise and in it self what it can be, lawfull or unlawfull, indifferent or necessary, convenient or inconvenient, it mattereth not:
let the thing be otherwise and in it self what it can be, lawful or unlawful, indifferent or necessary, convenient or inconvenient, it mattereth not:
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Which being the plain evident and undeniable purpose of these words, I shall not need to spend any more breath either in the farther refutation of such conclusions as are mis-inferred hence, which fall of themselves;
Which being the plain evident and undeniable purpose of these words, I shall not need to spend any more breath either in the farther refutation of such conclusions as Are mis-inferred hence, which fallen of themselves;
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Wherein, because upon this great principle may depend the resolution of very many Cases of Conscience, which may trouble us in our Christian and holy walking:
Wherein, Because upon this great principle may depend the resolution of very many Cases of Conscience, which may trouble us in our Christian and holy walking:
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it will not be unprofitable to proceed by resolving some of the most material doubts and questions, among those which have occurred unto my thoughts by occasion of this Text in my meditations thereon.
it will not be unprofitable to proceed by resolving Some of the most material doubts and questions, among those which have occurred unto my thoughts by occasion of this Text in my meditations thereon.
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First, it may be demanded, What power the Conscience hath, to make a thing otherwise good and lawfull, to become unlawfull and sinfull? and whence it hath that power? I answer, First, that it is not in the power of any mans judgement or conscience to alter the naturall condition of any thing whatsoever, either in respect of quality or degree: but that still every thing that was good remaineth good, and every thing that was evil remaineth evil ;
First, it may be demanded, What power the Conscience hath, to make a thing otherwise good and lawful, to become unlawful and sinful? and whence it hath that power? I answer, First, that it is not in the power of any men judgement or conscience to altar the natural condition of any thing whatsoever, either in respect of quality or degree: but that still every thing that was good remains good, and every thing that was evil remains evil;
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and that in the very same degree of good or evil as it was before, neither better nor worse, any mans particular judgement or opinion thereof notwithstanding.
and that in the very same degree of good or evil as it was before, neither better nor Worse, any men particular judgement or opinion thereof notwithstanding.
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Secondly, that mens judgements may make that which is good in its own nature, (the naturall goodnesse still remaining) become evil to them in the use: essentially good, and quoad rem ;
Secondly, that men's Judgments may make that which is good in its own nature, (the natural Goodness still remaining) become evil to them in the use: essentially good, and quoad remembering;
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yet they cannot make that which is evill in it self, to become good either in it self, or to them. If a man were verily perswaded, that it were evil to ask his father blessing, that mis-perswasion would make it become evil to him: But if the same man should be as verily perswaded that it were good to curse his father, or to deny him relief being an unbeliever;
yet they cannot make that which is evil in it self, to become good either in it self, or to them. If a man were verily persuaded, that it were evil to ask his father blessing, that mispersuasion would make it become evil to him: But if the same man should be as verily persuaded that it were good to curse his father, or to deny him relief being an unbeliever;
that mis-perswasion could not make either of them become good to him. Some that persecuted the Apostles were perswaded they did God good service in it.
that mispersuasion could not make either of them become good to him. some that persecuted the Apostles were persuaded they did God good service in it.
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and injurious for so doing, although he followed the guidance of his own conscience therein: and to have stood in need of mercy for the remission of those wicked acts,
and injurious for so doing, although he followed the guidance of his own conscience therein: and to have stood in need of mercy for the remission of those wicked acts,
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and consequently a defect in the agent may do it, though the substance of the action remain still (as it was) good: but all conditions must concur to make an action good ;
and consequently a defect in the agent may do it, though the substance of the actium remain still (as it was) good: but all conditions must concur to make an actium good;
and consequently a right intention in the agent will not suffice thereunto, so long as the substance of the action remaineth still (as it was) evill. Thirdly, that the Conscience hath this power over mens wils and actions by virtue of that unchangeable Law of God, which he establisheth by an ordinance of nature in our first creation:
and consequently a right intention in the agent will not suffice thereunto, so long as the substance of the actium remains still (as it was) evil. Thirdly, that the Conscience hath this power over men's wills and actions by virtue of that unchangeable Law of God, which he Establisheth by an Ordinance of nature in our First creation:
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that the will of every man (which is the fountain whence all our actions immediately flow) should conforme it self to the judgement of the practique understanding or conscience, as to its proper and immediate rule, and yield it self to be guided thereby.
that the will of every man (which is the fountain whence all our actions immediately flow) should conform it self to the judgement of the practic understanding or conscience, as to its proper and immediate Rule, and yield it self to be guided thereby.
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It may be demanded secondly, Whether or no in every particular thing we do, an actuall consideration of the lawfulnesse and expediency thereof be so requisite,
It may be demanded secondly, Whither or no in every particular thing we do, an actual consideration of the lawfulness and expediency thereof be so requisite,
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I answer, First, that in matters of weight and worthy of consultation, it is very necessary that the lawfulnesse and expediency of them be first diligently examined, before they be enterprised.
I answer, First, that in matters of weight and worthy of consultation, it is very necessary that the lawfulness and expediency of them be First diligently examined, before they be enterprised.
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that they seem to be, (and are therefore sometimes so termed) actus indeliberati: such as are to sit down and to rise up, to pluck a flower as we walk in a Garden, to aske the time of the day,
that they seem to be, (and Are Therefore sometime so termed) actus indeliberati: such as Are to fit down and to rise up, to pluck a flower as we walk in a Garden, to ask the time of the day,
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It is even as if we should tye a great learned man that is ready in his Latine tongue, to bethink himself first of some grammar rule or example for the declining and parsing of every word he were to speak,
It is even as if we should tie a great learned man that is ready in his Latin tongue, to bethink himself First of Some grammar Rule or Exampl for the declining and parsing of every word he were to speak,
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before he should adventure to utter a Latine sentence. But as such a man is sufficiently assured out of the habit of his learning, that he speaketh congruously and with good propriety, though he have no present actuall reference to his Grammar rules: so here,
before he should adventure to utter a Latin sentence. But as such a man is sufficiently assured out of the habit of his learning, that he speaks congruously and with good propriety, though he have no present actual Referente to his Grammar rules: so Here,
an habituall knowledge of the nature and use of indifferent things is sufficient to warrant to the conscience the lawfulnesse of these common actions of life;
an habitual knowledge of the nature and use of indifferent things is sufficient to warrant to the conscience the lawfulness of these Common actions of life;
which may be straitned or extended more or lesse, according to the exigence of present occasions, and as the different state or quality of particular businesses shall require.
which may be straitened or extended more or less, according to the exigence of present occasions, and as the different state or quality of particular businesses shall require.
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There is a NONLATINALPHABET, a fulnesse of perswasion arising from evident infallible and demonstrative proofes, which is attainable for the performance of sundry duties both of civill Iustice and of Religion. And where it may be attained, it is to be endeavoured after, (though it be not of absolute necessity :) for we cannot make our assurances too strong.
There is a, a fullness of persuasion arising from evident infallible and demonstrative proofs, which is attainable for the performance of sundry duties both of civil justice and of Religion. And where it may be attained, it is to be endeavoured After, (though it be not of absolute necessity:) for we cannot make our assurances too strong.
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it is a metaphoricall word, and seemeth to be borrowed from a Ship under full saile, that hath both wind and tide with it to carry it with a straight and speedy course to the desired point, and nothing to hinder it.
it is a metaphorical word, and seems to be borrowed from a Ship under full sail, that hath both wind and tide with it to carry it with a straight and speedy course to the desired point, and nothing to hinder it.
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yet ordinarily and in most things we must content our selves to take up with a conjectural, probable, and moral certainty, or else we shall find very few things left for us to do.
yet ordinarily and in most things we must content our selves to take up with a conjectural, probable, and moral certainty, or Else we shall find very few things left for us to do.
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Nay I say yet further, and I beseech you (brethren) to take notice of it as a matter of speciall use both for the directing and quieting of your consciences:
Nay I say yet further, and I beseech you (brothers) to take notice of it as a matter of special use both for the directing and quieting of your Consciences:
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that ordinarily and in most things we need no other warrant for what we do than this onely, that there is not (to our knowledge) any law either of Nature or Scripture against them.
that ordinarily and in most things we need no other warrant for what we do than this only, that there is not (to our knowledge) any law either of Nature or Scripture against them.
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As the Lawyers use to say of mens persons, Quisque praesumitur esse bonus, &c. The Law taketh every man for a good man and true, till his truth and honesty be legally disproved;
As the Lawyers use to say of men's Persons, Quisque praesumitur esse bonus, etc. The Law Takes every man for a good man and true, till his truth and honesty be legally disproved;
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so in these matters we are to believe all things to be lawfull for us to do, which cannot be shewn by good evidence either of Scripture or Reason to be unlawfull. Those men therefore go quite the wrong way to work, to the fearefull puzling of their own and other mens consciences, who use to argue on this manner.
so in these matters we Are to believe all things to be lawful for us to do, which cannot be shown by good evidence either of Scripture or Reason to be unlawful. Those men Therefore go quite the wrong Way to work, to the fearful puzzling of their own and other men's Consciences, who use to argue on this manner.
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without any more adoe, the use of them is by that sufficiently warranted. He that will not allow of this doctrine, besides that he cherisheth an errour which will hardly suffer him to have a quiet Conscience: I yet see not how he can reconcile his opinion with those sundry passages of our Apostle, [ Every creature of God is good, To the pure all things are pure, I know nothing is of it self unclean, All things are lawfull, &c. ] From which passages we may with much safety conclude, that it is lawfull for us to do all those things, concerning which there can be nothing brought of moment to prove them unlawfull. Upon which ground alone if we do them, we do them upon such a perswasion of faith as is sufficient.
without any more ado, the use of them is by that sufficiently warranted. He that will not allow of this Doctrine, beside that he Cherishes an error which will hardly suffer him to have a quiet Conscience: I yet see not how he can reconcile his opinion with those sundry passages of our Apostle, [ Every creature of God is good, To the pure all things Are pure, I know nothing is of it self unclean, All things Are lawful, etc. ] From which passages we may with much safety conclude, that it is lawful for us to do all those things, Concerning which there can be nothing brought of moment to prove them unlawful. Upon which ground alone if we do them, we do them upon such a persuasion of faith as is sufficient.
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whether he may in any case do it notwithstanding the reluctancy of his Conscience, yea or no? As they write of Cyrus, that to make passage for his Army, he cut the great river Gyndes into many smaller chanels, which in one entire stream was not passable:
whither he may in any case do it notwithstanding the reluctancy of his Conscience, yea or no? As they write of Cyrus, that to make passage for his Army, he Cut the great river Gyndes into many smaller channels, which in one entire stream was not passable:
As namely and especially, in respect of the conscience, whether the reluctancy thereof proceed from a setled and stedfast resolution, or from some doubtfulnesse onely, or but from some scruple? And in respect of the person, whether he be sui juris his own Master,
As namely and especially, in respect of the conscience, whither the reluctancy thereof proceed from a settled and steadfast resolution, or from Some doubtfulness only, or but from Some scruple? And in respect of the person, whither he be sui Juris his own Master,
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whether it be a necessary thing, or an unlawfull thing, or a thing indifferent and arbitrary? Any of which circumstances may quite alter the case, and so beget new questions. But I shall reduce all to three questions: whereof the first shall concern a resolved Conscience, the second a doubtfull conscience,
whither it be a necessary thing, or an unlawful thing, or a thing indifferent and arbitrary? Any of which Circumstances may quite altar the case, and so beget new questions. But I shall reduce all to three questions: whereof the First shall concern a resolved Conscience, the second a doubtful conscience,
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There cannot be imagined a higher contempt of God, than for a man to despise the power of his own conscience: which is the highest soveraignty under heaven,
There cannot be imagined a higher contempt of God, than for a man to despise the power of his own conscience: which is the highest sovereignty under heaven,
Wofull is the estate of those men (unlesse they repent) who for filthy lucre, or vain pleasure, or spitefull malice, or tottering honour, or lazy ease, or any other reigning lust, dare lye,
Woeful is the estate of those men (unless they Repent) who for filthy lucre, or vain pleasure, or spiteful malice, or tottering honour, or lazy ease, or any other reigning lust, Dare lie,
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or sweare, or cheat, or oppresse, or commit filthinesse, or steal, or kill, or slander, or flatter, or betray, or do any thing that may advance their base ends:
or swear, or cheat, or oppress, or commit filthiness, or steal, or kill, or slander, or flatter, or betray, or do any thing that may advance their base ends:
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Wonder not, if when they out of the terrours of their troubled consciences shall houle and roare in the eares of the Almighty for mercy, or for some mitigation at least of their torment;
Wonder not, if when they out of the terrors of their troubled Consciences shall houle and roar in the ears of the Almighty for mercy, or for Some mitigation At least of their torment;
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and yet will do it? There is not a proner way to Hell, than to sinne against Conscience. Happy is he which condemneth not himself in that which he alloweth:
and yet will do it? There is not a proner Way to Hell, than to sin against Conscience. Happy is he which Condemneth not himself in that which he alloweth:
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but most wretched is he that alloweth himself to the practise of that, which in his judgement he cannot but condemne. Neither maketh it any difference at all here,
but most wretched is he that alloweth himself to the practice of that, which in his judgement he cannot but condemn. Neither makes it any difference At all Here,
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For although there be a great respect due to the higher powers in doubtfull cases, (as I shall touch anon,) yet where the thing required is simply unlawfull, and understood so to be, inferiours must absolutely resolve to disobey, whatsoever come of it.
For although there be a great respect due to the higher Powers in doubtful cases, (as I shall touch anon,) yet where the thing required is simply unlawful, and understood so to be, inferiors must absolutely resolve to disobey, whatsoever come of it.
We are not carefull to answer thee in this matter ; (belike in a matter of another nature they would have taken care to have given the King a more satisfactory, at least a more respective answer: but in this matter,) Be known to thee O King, that we will not serve thy gods.
We Are not careful to answer thee in this matter; (belike in a matter of Another nature they would have taken care to have given the King a more satisfactory, At least a more respective answer: but in this matter,) Be known to thee Oh King, that we will not serve thy God's.
and so the thing done could not be of Faith. For if his reason judge it to be evil, and yet he will do it, it argueth manifestly that he hath a will to do evil, and so becometh a transgressour of that generall Law which bindeth all men to eschew all evil. Yet in this case we must admit of some difference, according to the different nature of the things, and the different condition of the persons. For if the things so judged unlawfull be in their own nature not necessary, but indifferent, so as they may either be done or left undone without sin;
and so the thing done could not be of Faith. For if his reason judge it to be evil, and yet he will do it, it argue manifestly that he hath a will to do evil, and so Becometh a transgressor of that general Law which binds all men to eschew all evil. Yet in this case we must admit of Some difference, according to the different nature of the things, and the different condition of the Persons. For if the things so judged unlawful be in their own nature not necessary, but indifferent, so as they may either be done or left undone without since;
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so they be done with sobriety and with due circumstances, ) yet he that is otherwise perswaded of them cannot by reason of that perswasion do any of them without sin.
so they be done with sobriety and with due Circumstances,) yet he that is otherwise persuaded of them cannot by reason of that persuasion do any of them without since.
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either in respect of their own nature, or by the injunction of authority: then the person is by that his error brought into such a straite between two sinnes,
either in respect of their own nature, or by the injunction of Authority: then the person is by that his error brought into such a strait between two Sins,
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as he can by no possible meanes avoid both, so long as he persisteth in that his errour. For both if he do the thing, he goeth against the perswasion of his conscience,
as he can by no possible means avoid both, so long as he persisteth in that his error. For both if he do the thing, he Goes against the persuasion of his conscience,
Out of which snare since there is no way of escape but one, which is to rectifie his judgement, and to quit his pernicious errour: it concerneth every man therefore that unfeignedly desireth to do his duty in the fear of God,
Out of which snare since there is no Way of escape but one, which is to rectify his judgement, and to quit his pernicious error: it concerns every man Therefore that unfeignedly Desires to do his duty in the Fear of God,
but to examine well the principles and grounds of his opinions, strongly suspecting that winde that driveth him upon such rocks, to be but a blast of his own fancy, rather than a breathing of the holy Spirit of truth.
but to examine well the principles and grounds of his opinions, strongly suspecting that wind that drives him upon such Rocks, to be but a blast of his own fancy, rather than a breathing of the holy Spirit of truth.
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Once this is most certain, that whosoever shall adventure to do any thing repugnant to the judgement of his own conscience, (be that judgement true or be it false, ) shall commit a grievous sin in so doing:
Once this is most certain, that whosoever shall adventure to do any thing repugnant to the judgement of his own conscience, (be that judgement true or be it false,) shall commit a grievous since in so doing:
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NONLATINALPHABET, because it cannot be of faith, and whatsoever is not of faith is sin. That is now where the conscience apparently inclineth the one way.
, Because it cannot be of faith, and whatsoever is not of faith is since. That is now where the conscience apparently Inclineth the one Way.
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right Saint Iames his NONLATINALPHABET, a double minded man. This is it we call a doubting conscience: concerning which the second question is, what a man ought to do in case of doubtfulnesse. Perfect directions here, (as in most deliberatives ) would require a large discourse:
right Saint James his, a double minded man. This is it we call a doubting conscience: Concerning which the second question is, what a man ought to do in case of doubtfulness. Perfect directions Here, (as in most deliberatives) would require a large discourse:
because there are so many considerable circumstances that may vary the case; especially in respect of the cause from which that doubtfulnesse of mind may spring.
Because there Are so many considerable Circumstances that may vary the case; especially in respect of the cause from which that doubtfulness of mind may spring.
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Many times it ariseth from meere ficklenesse of mind, or weaknesse of judgement ; as the lightest things are soonest driven out of their place by the wind:
Many times it arises from mere fickleness of mind, or weakness of judgement; as the Lightest things Are soonest driven out of their place by the wind:
and S. Paul speaketh of some that were like children, off and on,, soon wherryed about with every blast of doctrine. Sometimes it proceedeth from tendernesse of Conscience, which is indeed a very blessed and gracious thing:
and S. Paul speaks of Some that were like children, off and on,, soon wherried about with every blast of Doctrine. Sometime it Proceedeth from tenderness of Conscience, which is indeed a very blessed and gracious thing:
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but yet (as tender things may soon miscarry, if they be not the more choisely handled,) very obnoxious through Sathans diligence and subtilty to be wrought upon to dangerous inconveniencies.
but yet (as tender things may soon miscarry, if they be not the more choicely handled,) very obnoxious through Satan's diligence and subtlety to be wrought upon to dangerous inconveniences.
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Sometimes it may proceed from the probability of those reasons that seem to stand on either side, betwixt which it is not easie to judge which are strongest:
Sometime it may proceed from the probability of those Reasons that seem to stand on either side, betwixt which it is not easy to judge which Are Strongest:
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but am doubtfull whether of the two rather to pitch upon:) in such a case, the party ought first to weigh the conveniencies and inconveniencies of both as well and advisedly as he can by himself alone;
but am doubtful whither of the two rather to pitch upon:) in such a case, the party ought First to weigh the Conveniences and inconveniences of both as well and advisedly as he can by himself alone;
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Arist. 3. Ethic. 4. matter be of weight, and worth the while, he should doe well to make his doubts known to some prudent and pious man: (especially to his own spirituall Pastor,
Arist. 3. Ethic. 4. matter be of weight, and worth the while, he should do well to make his doubts known to Some prudent and pious man: (especially to his own spiritual Pastor,
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and the conscience stand in doubt, because reasons seem to be probable both pro and contra, & there are learned men as wel of the one opinion as of the other, &c. as we see it is (for instance) in the question of Usury and of second marriage after divorce,
and the conscience stand in doubt, Because Reasons seem to be probable both Pro and contra, & there Are learned men as well of the one opinion as of the other, etc. as we see it is (for instance) in the question of Usury and of second marriage After divorce,
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and in sundry other doubtfull cases in morall divinity: in such a case the person (if he be sui juris ) is certainly bound to forbear the doing of that thing of the lawfulnesse whereof he so doubteth: and if he forbear it not, he sinneth.
and in sundry other doubtful cases in moral divinity: in such a case the person (if he be sui Juris) is Certainly bound to forbear the doing of that thing of the lawfulness whereof he so doubteth: and if he forbear it not, he Sinneth.
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and so those actions of mine being not done in faith, must needs be sin, even by the Rule of the Text, NONLATINALPHABET, For whatsoever is not of faith, is sin.
and so those actions of mine being not done in faith, must needs be since, even by the Rule of the Text,, For whatsoever is not of faith, is since.
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To do that whereof he doubteth, where he hath free liberty to leave it undone, bringeth upon him (as we have already shewn) the guilt of wilfull transgression: but not so where he is not left to his own liberty. And where lawfull authority prescribeth in alterutram partem, there the liberty ad utramque partem contradictionis is taken away, from so many as are under that authority.
To do that whereof he doubteth, where he hath free liberty to leave it undone, brings upon him (as we have already shown) the guilt of wilful Transgression: but not so where he is not left to his own liberty. And where lawful Authority prescribeth in alterutram partem, there the liberty ad utramque partem contradictionis is taken away, from so many as Are under that Authority.
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it is not thenceforth any more at their choice, whether they will take that way, or the contrary: but they must go the way that is appointed them without gainsaying or grudging.
it is not thenceforth any more At their choice, whither they will take that Way, or the contrary: but they must go the Way that is appointed them without gainsaying or grudging.
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And if in the deed done at the command of one that is endued with lawfull authority there be a sin, it must go on his score that requireth it wrongfully, not on his that doth but his duty in obeying.
And if in the deed done At the command of one that is endued with lawful Authority there be a since, it must go on his score that requires it wrongfully, not on his that does but his duty in obeying.
A Prince commandeth his Subjects to serve in his Warres: it may be the quarrel is unjust, it may be there may appear to the understanding of the subject great likelihoods of such injustice ;
A Prince commands his Subject's to serve in his Wars: it may be the quarrel is unjust, it may be there may appear to the understanding of the Subject great likelihoods of such injustice;
and that is able in any measure to weigh the force of those precepts and reasons which bind inferiours to yield obedience to their superiours, should be otherwise minded in cases of like nature.
and that is able in any measure to weigh the force of those Precepts and Reasons which bind inferiors to yield Obedience to their superiors, should be otherwise minded in cases of like nature.
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or Family, ( Quod tamen non sit certum displicere Deo, saith S. Bern. ) which is not evidently contrary to the Law and will of God, ought to be of us received & obeyed no otherwise,
or Family, (Quod tamen non sit certum displicere God, Says S. Bern.) which is not evidently contrary to the Law and will of God, ought to be of us received & obeyed no otherwise,
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then as if God himself had commanded it, because God himself hath commanded us to obey the higher powers, and to submit our selves to their ordinances.
then as if God himself had commanded it, Because God himself hath commanded us to obey the higher Powers, and to submit our selves to their ordinances.
Judge I pray you what perversnesse is this, when the blessed Apostle commandeth thee to obey for conscience sake, that thou shouldest disobey, and that for conscience sake too:
Judge I pray you what perverseness is this, when the blessed Apostle commands thee to obey for conscience sake, that thou Shouldst disobey, and that for conscience sake too:
He chargeth thee upon thy conscience to be subject ; and thou pretendest thy conscience to free thee from subjection. This by the way; now to the point.
He charges thee upon thy conscience to be Subject; and thou pretendest thy conscience to free thee from subjection. This by the Way; now to the point.
Thou s•yest it is against thy conscience: I say again, that (in the case whereof we now speake, the case of doubtfulnesse ) it is not against thy conscience.
Thou s•yest it is against thy conscience: I say again, that (in the case whereof we now speak, the case of doubtfulness) it is not against thy conscience.
we may well suppose, that either the authority is made very light, or else there is a great fault in the beame. Know (brethren) the gainsaying conscience is one thing, and the doubting conscience another.
we may well suppose, that either the Authority is made very Light, or Else there is a great fault in the beam. Know (brothers) the gainsaying conscience is one thing, and the doubting conscience Another.
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That which is done repugnante conscientiâ, the conscience of the doer flatly gainsaying it, that is indeed against a mans conscience, (the conscience having already passed a definitive sentence the one way:) and no respect or circumstance whatsoever can free it from sin.
That which is done repugnant conscientiâ, the conscience of the doer flatly gainsaying it, that is indeed against a men conscience, (the conscience having already passed a definitive sentence the one Way:) and not respect or circumstance whatsoever can free it from since.
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that is in truth no more against a mans conscience than with it, (the conscience as yet not having passed a definitive sentence either way:) and such an action may either be a sinne, or no sinne ;
that is in truth no more against a men conscience than with it, (the conscience as yet not having passed a definitive sentence either Way:) and such an actium may either be a sin, or no sin;
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in that case it is true that a man ought not by any meanes to do that thing, no not at the command of any Magistrate, no not although his conscience have pronounced a wrong sentence, and erred in that judgement:
in that case it is true that a man ought not by any means to do that thing, no not At the command of any Magistrate, no not although his conscience have pronounced a wrong sentence, and erred in that judgement:
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And this is that fearfull perplexity whereof I spake, whereinto many a man casteth himself by his own errour and obstinacy, that he can neither go with his conscience,
And this is that fearful perplexity whereof I spoke, whereinto many a man Cast himself by his own error and obstinacy, that he can neither go with his conscience,
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And who can help it, if a man will needs cherish an errour, and persist in it? But now if the conscience be onely doubtfull whether a thing be lawfull or no,
And who can help it, if a man will needs cherish an error, and persist in it? But now if the conscience be only doubtful whither a thing be lawful or no,
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but have not as yet passed a peremptory judgement against it, (yea although it rather incline to think it unlawfull: ) in that case if the Magistrate shall command it to be done, the subject with a good conscience may do it,
but have not as yet passed a peremptory judgement against it, (yea although it rather incline to think it unlawful:) in that case if the Magistrate shall command it to be done, the Subject with a good conscience may do it,
but the particular is uncertain, whether the thing now commanded thee by the Magistrate be contrary to the will of God: (I say uncertain to thee, because thou doubtest of it.) Deal safely therefore,
but the particular is uncertain, whither the thing now commanded thee by the Magistrate be contrary to the will of God: (I say uncertain to thee, Because thou doubtest of it.) Deal safely Therefore,
and then apply them to themselves and others as they find them, without due respect had to the differences that may be between those times and cases, and the present.
and then apply them to themselves and Others as they find them, without due respect had to the differences that may be between those times and cases, and the present.
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But you will yet say, (for in point of obedience men are very loth to yield so long as they can find any thing to plead, ) those that lay these burdens upon us, at leastwise should do well to satisfie our doubts, and to inform our consciences concerning the lawfulnesse of what they enjoyn;
But you will yet say, (for in point of Obedience men Are very loath to yield so long as they can find any thing to plead,) those that lay these burdens upon us, At leastwise should do well to satisfy our doubts, and to inform our Consciences Concerning the lawfulness of what they enjoin;
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Sundry things spoken in Scripture agreeably to that infancy of the Church, would sort very ill with the Church in her fulnesse of strength and stature: and sundry directions very expedient in times of persecution, and when believers lived mingled with Infidels, would be very unseasonably urged where the Churc• is in a peaceable and flourishing estate, enjoying the favour and living under the protection of gracious and religious Princes.
Sundry things spoken in Scripture agreeably to that infancy of the Church, would sort very ill with the Church in her fullness of strength and stature: and sundry directions very expedient in times of persecution, and when believers lived mingled with Infidels, would be very unseasonably urged where the Churc• is in a peaceable and flourishing estate, enjoying the favour and living under the protection of gracious and religious Princes.
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Briefely then, the Apostles whole discourse in this Chapter, and so wheresoever else he toucheth upon the point of Scandals, is to be understood onely in that case where men are left to their own liberty in the use of indifferent things:
Briefly then, the Apostles Whole discourse in this Chapter, and so wheresoever Else he touches upon the point of Scandals, is to be understood only in that case where men Are left to their own liberty in the use of indifferent things:
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the Romans, Corinthians, and others to whom S. Paul wrote about these matters, being not limited any way in the exercise of their liberty therein by any over-ruling authority. But where the Magistrates have interposed,
the Roman, Corinthians, and Others to whom S. Paul wrote about these matters, being not limited any Way in the exercise of their liberty therein by any overruling Authority. But where the Magistrates have interposed,
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& thought good upon mature advice to impose Laws upon those that are under them, whereby their liberty is (not infringed, as some unjustly complain, in the inward judgement, but onely) limited in the outward exercise of it:
& Thought good upon mature Advice to impose Laws upon those that Are under them, whereby their liberty is (not infringed, as Some unjustly complain, in the inward judgement, but only) limited in the outward exercise of it:
or for any the like weak respects, to do that thing of the lawfulness whereof he is not competently perswaded, where it is free for him to do otherwise:
or for any the like weak respects, to do that thing of the lawfulness whereof he is not competently persuaded, where it is free for him to do otherwise:
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But the authority of the Magistrate intervening so alters the case, that such a forbearance as to them was necessary, is to as many of us as are commanded to do this or that, altogether unlawful, in regard they were free, & we are bound: for the reasons already shewn, wch I now rehearse not.
But the Authority of the Magistrate intervening so alters the case, that such a forbearance as to them was necessary, is to as many of us as Are commanded to do this or that, altogether unlawful, in regard they were free, & we Are bound: for the Reasons already shown, which I now rehearse not.
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that so we might render them obedience with better cheerfulness. How willing are we sinful men to leave the blame of our miscarriages any where rather than upon our selves!
that so we might render them Obedience with better cheerfulness. How willing Are we sinful men to leave the blame of our miscarriages any where rather than upon our selves!
But how is it not incongruous the while, that those men should prescribe rules to their governours, who can scarcely brook their governours should prescribe Laws to them? It were good we would first learn how to obey, ere we take upon us to teach our betters how to govern. However, what governours are bound to do,
But how is it not incongruous the while, that those men should prescribe rules to their Governors, who can scarcely brook their Governors should prescribe Laws to them? It were good we would First Learn how to obey, ere we take upon us to teach our betters how to govern. However, what Governors Are bound to do,
for whosoever should undertake it, to shew that Superiours are alwayes bound to inform the consciences of their inferiours concerning the lawfulnesse of every thing they shall command.
for whosoever should undertake it, to show that Superiors Are always bound to inform the Consciences of their inferiors Concerning the lawfulness of every thing they shall command.
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and more conducible for the publick peace and safety, onely to make known to the people what their pleasures are, reserving to themselves the reasons thereof.
and more conducible for the public peace and safety, only to make known to the people what their pleasures Are, reserving to themselves the Reasons thereof.
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I am sure, in the point of Ecclesiasticall ceremonies and Constitutions, (in which case the aforesaid allegations are usually most stood upon,) this hath been abundantly done in our Church, not onely in the learned writings of sundry private men, but by the publick declaration also of authority,
I am sure, in the point of Ecclesiastical ceremonies and Constitutions, (in which case the aforesaid allegations Are usually most stood upon,) this hath been abundantly done in our Church, not only in the learned writings of sundry private men, but by the public declaration also of Authority,
yet hath withall some jealousies and fears, lest perhaps it should prove unlawfull. Such scruples are most incident to men of melancholy dispositions, or of timorous spirits;
yet hath withal Some jealousies and fears, lest perhaps it should prove unlawful. Such scruples Are most incident to men of melancholy dispositions, or of timorous spirits;
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or, if he cannot be so rid of them, that then thirdly he resolve to go on according to the more profitable perswasion of his mind, and despise those scruples.
or, if he cannot be so rid of them, that then Thirdly he resolve to go on according to the more profitable persuasion of his mind, and despise those scruples.
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But you see I have been forced to wrap things together, that deserve a more full and distinct handling, that I might hold some proportion with the time.
But you see I have been forced to wrap things together, that deserve a more full and distinct handling, that I might hold Some proportion with the time.
I had a purpose briefly to have comprised the summe of what I have delivered, concerning a gainsaying, a doubting, and a scrupulous conscience, in some few conclusions for your better remembrance,
I had a purpose briefly to have comprised the sum of what I have Delivered, Concerning a gainsaying, a doubting, and a scrupulous conscience, in Some few conclusions for your better remembrance,
for the setling of a doubtfull conscience, and for the quieting of a scrupulous conscience. But it is more then time that I should give place to other business:
for the settling of a doubtful conscience, and for the quieting of a scrupulous conscience. But it is more then time that I should give place to other business:
Beseech we God the Father of our Lord Jesus Christ so to endue us all with the grace of his holy Spirit, that in our whole conversations we may unfeignedly endeavour to preserve a good conscience, and to yield all due obedience to him first,
Beseech we God the Father of our Lord jesus christ so to endue us all with the grace of his holy Spirit, that in our Whole conversations we may unfeignedly endeavour to preserve a good conscience, and to yield all due Obedience to him First,
Now to this Father, Son, and blessed Spirit, three persons, and one eternall God, be ascribed all the Kingdome, the power and the glory, both now and for evermore. Amen. FINIS.
Now to this Father, Son, and blessed Spirit, three Persons, and one Eternal God, be ascribed all the Kingdom, the power and the glory, both now and for evermore. Amen. FINIS.
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but ye have compelled me, 2 Cor. 12.11.) It was neither pride nor passion in Iob, but such a compulsion as this, that made him so often in this book proclaim his own righteousnesse. Amongst whose many and grievous afflictions, as it is hard to say which was the greatest;
but you have compelled me, 2 Cor. 12.11.) It was neither pride nor passion in Job, but such a compulsion as this, that made him so often in this book proclaim his own righteousness. among whose many and grievous afflictions, as it is hard to say which was the greatest;
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They came to visit him as friends ; and as friends they should have comforted him. But sorry friends they were, and miserable comforters: indeed not comforters, but tormenters ;
They Come to visit him as Friends; and as Friends they should have comforted him. But sorry Friends they were, and miserable Comforters: indeed not Comforters, but tormenters;
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but the blessed spirit of God hath since written them for our instruction. To teach us from Iobs example how to use that measure of greatness and power which he hath given us, be it more, be it lesse, to his glory, and the common good. So that in these words we have to consider,
but the blessed Spirit of God hath since written them for our instruction. To teach us from Jobs Exampl how to use that measure of greatness and power which he hath given us, be it more, be it less, to his glory, and the Common good. So that in these words we have to Consider,
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for want of better or other proof, they charge him with Hypocrisie. And because they would not seem to deal all in generalities (for against this generall accusation of hypocrisie, it was sufficient for him as generally to plead the truth and uprightnesse of his heart;) they therefore go on more particularly, (but as falsely) and as it were by way of instance, to charge him with Oppression. Thus Eliphaz by name taxeth him:
for want of better or other proof, they charge him with Hypocrisy. And Because they would not seem to deal all in Generalities (for against this general accusation of hypocrisy, it was sufficient for him as generally to plead the truth and uprightness of his heart;) they Therefore go on more particularly, (but as falsely) and as it were by Way of instance, to charge him with Oppression. Thus Eliphaz by name Taxes him:
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Being thus shamefully, indeed shamelesly, upbraided to his face, without any desert of his, by those men, who (if he had deserved it) should least of all have done it, his neighbours and familiar friends ;
Being thus shamefully, indeed shamelessly, upbraided to his face, without any desert of his, by those men, who (if he had deserved it) should least of all have done it, his neighbours and familiar Friends;
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can you blame the good man, if to remove such false aspersions, he do with more then ordinary freedome insist upon his own integrity in this behalf? And that he doth in this Chapter something largely;
can you blame the good man, if to remove such false Aspersions, he do with more then ordinary freedom insist upon his own integrity in this behalf? And that he does in this Chapter something largely;
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wherein he declareth how he demeaned himself in the time of his prosperity in the administration of his Magistracy, far otherwise than was laid to his charge.
wherein he Declareth how he demeaned himself in the time of his Prosperity in the administration of his Magistracy, Far otherwise than was laid to his charge.
And then he goeth on in the words of my Text, I put on righteousnesse, &c. It seemeth Iob was a good man, as well as a great: and being good, he was by so much the better, by how much he was the greater. Nor was he onely Bonus vir, a good man ;
And then he Goes on in the words of my Text, I put on righteousness, etc. It seems Job was a good man, as well as a great: and being good, he was by so much the better, by how much he was the greater. Nor was he only Bonus vir, a good man;
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as laid down unto us under the person, and from the example of Iob, some of the main and principal duties which concern all those that live in any degree of Eminency or Authority either in Church or Common-wealth ;
as laid down unto us under the person, and from the Exampl of Job, Some of the main and principal duties which concern all those that live in any degree of Eminency or authority either in Church or Commonwealth;
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That first is, a Care and Love, and Zeal of Iustice. A good Magistrate should so make account of the administration of Iustice, as of his chiefest businesse ;
That First is, a Care and Love, and Zeal of Justice A good Magistrate should so make account of the administration of justice, as of his chiefest business;
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] The second is a forwardnesse unto the works of Mercy, and Charity, and Compassion. A good Magistrate should have compassion of those that stand in need of his help,
] The second is a forwardness unto the works of Mercy, and Charity, and Compassion. A good Magistrate should have compassion of those that stand in need of his help,
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] The Third is Diligence in Examination. A good Magistrate should not be hasty to credit the first tale, or be carried away with light informations: but he should hear, and examine, and scan and sift matters as narrowly as may be for the finding out of the truth, in the remainder of ver. 16. [ And the cause which I knew not I searched out.
] The Third is Diligence in Examination. A good Magistrate should not be hasty to credit the First tale, or be carried away with Light informations: but he should hear, and examine, and scan and sift matters as narrowly as may be for the finding out of the truth, in the remainder of ver. 16. [ And the cause which I knew not I searched out.
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] And the Prophet Esay speaking of Christ and his Kingdome, and the righteousnesse thereof, Chap. 11. thus describeth it, [ Righteousnesse shall be the girdle of his loins,
] And the Prophet Isaiah speaking of christ and his Kingdom, and the righteousness thereof, Chap. 11. thus Describeth it, [ Righteousness shall be the girdle of his loins,
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Our cloaks, and coats, and ordinary suits, we all wear to cover our nakednesse: and these are Indumenta, known by no other but by the generall name of Clothing or Apparel. Souldiers in the warres wear Morions, and Cuiraces, and Targets, and other habiliments for defence: and these are called Arma, Armes, or Armour. Kings and Princes were Crowns and Diadems ;
Our cloaks, and coats, and ordinary suits, we all wear to cover our nakedness: and these Are Indumenta, known by no other but by the general name of Clothing or Apparel. Soldiers in the wars wear Morions, and Cuiraçes, and Targets, and other habiliments for defence: and these Are called Arma, Arms, or Armour. Kings and Princes were Crowns and Diadems;
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inferiour Nobles, and Judges, and Magistrates, and Officers, their Robes, and •urres, and Hoods, and other ornaments fitting to their severall degrees and offices,
inferior Nobles, and Judges, and Magistrates, and Officers, their Robes, and •urres, and Hoods, and other Ornament fitting to their several Degrees and Offices,
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serving her both for covert, and for protection, and for ornament: and so stand both for the garments, and for the armour, and for the Robes of the soul.
serving her both for covert, and for protection, and for ornament: and so stand both for the garments, and for the armour, and for the Robes of the soul.
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though not likely such as the Kings of the earth now are (whose dominions are mider, and power more absolute, ) yet possibly such as in those ancient times,
though not likely such as the Kings of the earth now Are (whose Dominions Are mider, and power more absolute,) yet possibly such as in those ancient times,
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though perhaps but of one single City with the Suburbs, and some few neighbouring Villages. In the first Chapter it is said that he was the greatest man of all the East:
though perhaps but of one single city with the Suburbs, and Some few neighbouring Villages. In the First Chapter it is said that he was the greatest man of all the East:
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Now Kings, we know, and other Magistrates place much of their outward glory and state in their Diadems, and Robes, and peculiar Vestments: these things striking a kind of reverence into the subject towards their Superiour ;
Now Kings, we know, and other Magistrates place much of their outward glory and state in their Diadems, and Robes, and peculiar Vestments: these things striking a kind of Reverence into the Subject towards their Superior;
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By this speech then of putting on Iustice and Iudgement as a Robe and a Diadem, Iob sheweth that the glory and pride which Kings and Potentates are wont to take in their Crowns, and Scepters, and royall Vestments, is not more,
By this speech then of putting on justice and Judgement as a Robe and a Diadem, Job shows that the glory and pride which Kings and Potentates Are wont to take in their Crowns, and Sceptres, and royal Vestments, is not more,
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than the glory & honour which he placed in doing justice & judgement. He thought that was true honour, not which reflected from these empty marks and ensigns of Dignity,
than the glory & honour which he placed in doing Justice & judgement. He Thought that was true honour, not which reflected from these empty marks and ensigns of Dignity,
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By the Analogie of which place we may not unfitly understand these words of Iob, as intimating the great love he had unto Iustice, and the great pleasure and delight he took therein. Joyn this to the former;
By the Analogy of which place we may not unfitly understand these words of Job, as intimating the great love he had unto justice, and the great pleasure and delight he took therein. Join this to the former;
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and (if I may so speak) his Master-duty, (and let that be the first observation: ) namely, to do justice and judgement with delight, and zeal, and cheerfulnesse. I call it his Master-duty ;
and (if I may so speak) his Master-duty, (and let that be the First observation:) namely, to do Justice and judgement with delight, and zeal, and cheerfulness. I call it his Master-duty;
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and not count himself ready to go about his own profits, his shop, his ship, his lands, his reckonings, much lesse about his vain pleasures, his jades, his curres, his kites, his any thing else, till first with Iob, he had put on righteousnesse as a garment,
and not count himself ready to go about his own profits, his shop, his ship, his Lands, his reckonings, much less about his vain pleasures, his jades, his curs, his kites, his any thing Else, till First with Job, he had put on righteousness as a garment,
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Nor let any man think this affection to justice to have been singular in Iob: much lesse impute it to simplicity in him. For behold another like affectioned;
Nor let any man think this affection to Justice to have been singular in Job: much less impute it to simplicity in him. For behold Another like affectioned;
Who so much manifested his love and affection to justice and judgement, that when God put him to his choyce to ask what he would, and he should have it;
Who so much manifested his love and affection to Justice and judgement, that when God put him to his choice to ask what he would, and he should have it;
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And the Text saith, The speech pleased the Lord, that Solomon had asked this thing. Magistrates should subscribe to Solomons judgement, who is wiser then the wisest of them:
And the Text Says, The speech pleased the Lord, that Solomon had asked this thing. Magistrates should subscribe to Solomons judgement, who is Wiser then the Wisest of them:
Of whom David having said in Psal. 45. that the scepter of his kingdome is a righteous scepter, he proceedeth immediately to shew wherein especially consisted the righteousnesse of the Scepter of his Kingdome:
Of whom David having said in Psalm 45. that the sceptre of his Kingdom is a righteous sceptre, he Proceedeth immediately to show wherein especially consisted the righteousness of the Sceptre of his Kingdom:
Magistrates from the examples of Iob, of Solomon, of Iesus Christ himself, should learn to make justice and judgement their greatest both glory and delight.
Magistrates from the Examples of Job, of Solomon, of Iesus christ himself, should Learn to make Justice and judgement their greatest both glory and delight.
Iudgement, Mercy, and Faithfulness our Saviour Christ reckoneth as the weightiest matters of the Law, Mat. 23. And every man (saith Solomon, Prov. 24.) will• kiss his lips that giveth a right answer:
Judgement, Mercy, and Faithfulness our Saviour christ Reckoneth as the Weightiest matters of the Law, Mathew 23. And every man (Says Solomon, Curae 24.) will• kiss his lips that gives a right answer:
that is, Every man will love and honour him that loveth and honoureth Iustice. Ought you to delight in any thing more then vertue: or in any vertue more then the best? and such is Iustice. Again, by due administration of Iustice and judgement GOD is much glorified. Glorified in the incouragement of his servants, when for well-doing they are rewarded: glorified in the destruction of the wicked, when for offending they are punished: glorified in the encrease,
that is, Every man will love and honour him that loves and Honoureth Justice Ought you to delight in any thing more then virtue: or in any virtue more then the best? and such is Justice Again, by due administration of justice and judgement GOD is much glorified. Glorified in the encouragement of his Servants, when for welldoing they Are rewarded: glorified in the destruction of the wicked, when for offending they Are punished: glorified in the increase,
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and in the peace and prosperity of his Kingdome, which hereby is both preserved and enlarged: glorified in the expression and imitation of his infinite perfections,
and in the peace and Prosperity of his Kingdom, which hereby is both preserved and enlarged: glorified in the expression and imitation of his infinite perfections,
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when they who are his Ministers and Deputies for this very thing, for the execution of Iustice, do labour to resemble him whose ministers and deputies they are, in this very thing, in being just, even as he is just. Ought you not to count it your greatest glory to seek his? and can you do that more readily and effectually,
when they who Are his Ministers and Deputies for this very thing, for the execution of justice, do labour to resemble him whose Ministers and deputies they Are, in this very thing, in being just, even as he is just. Ought you not to count it your greatest glory to seek his? and can you do that more readily and effectually,
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What comfort will it be to our souls, when they can witnesse with us that we have even set our selves to doe good, in those callings wherein God hath set us? Every man that hath a Calling, must wait thereon,
What Comfort will it be to our Souls, when they can witness with us that we have even Set our selves to do good, in those callings wherein God hath Set us? Every man that hath a Calling, must wait thereon,
whereas otherwise, his Calling will be a continuall burden and wearinesse unto him, and make his whole life no better nor other then a long and lasting affliction. And besides, we much deceive our selves,
whereas otherwise, his Calling will be a continual burden and weariness unto him, and make his Whole life no better nor other then a long and lasting affliction. And beside, we much deceive our selves,
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reserving them all to the latter end: partly, because I would handle them all together; partly also, and especially, for that I desire to leave them fresh in your memory, when you depart the Congregation.
reserving them all to the latter end: partly, Because I would handle them all together; partly also, and especially, for that I desire to leave them fresh in your memory, when you depart the Congregation.
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whilest thinking to provide well enough for himself, he cherisheth in the mean time, or suffereth abuses in the publick. Ought we not by making justice and judgement our glory and delight, to reap the comfort of it in our consciences, to sweeten the miseries and travailes of our lives and callings, and to secure our private in the common safety:
whilst thinking to provide well enough for himself, he Cherishes in the mean time, or suffers Abuses in the public. Ought we not by making Justice and judgement our glory and delight, to reap the Comfort of it in our Consciences, to sweeten the misery's and travails of our lives and callings, and to secure our private in the Common safety:
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rather then by or not doing Iustice, or doing it heavily & heartlesly, wound our own Consciences, make the afflictions of this life yet more afflictive, and in the decay of the publick, insensibly promote the ruine of our private state and prosperity? And lastly, if we respect others ;
rather then by or not doing justice, or doing it heavily & heartlessly, wound our own Consciences, make the afflictions of this life yet more afflictive, and in the decay of the public, insensibly promote the ruin of our private state and Prosperity? And lastly, if we respect Others;
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and good of the Common-wealth? It is not easie to say what manifold benefits redound to the Common-wealth from the due execution of justice: or from the slacking thereof, what a world of mischiefs! How honourable are we and glorious,
and good of the Commonwealth? It is not easy to say what manifold benefits redound to the Commonwealth from the due execution of Justice: or from the slacking thereof, what a world of mischiefs! How honourable Are we and glorious,
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if by our negligence we have made our selves guilty of these so many, so great mischiefs! If we neglect Iustice, we countenance disorders, which by Justice are repressed ;
if by our negligence we have made our selves guilty of these so many, so great mischiefs! If we neglect justice, we countenance disorders, which by justice Are repressed;
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we pull upon us Gods plagues and judgements, which by justice are averted. Ought we not much rather by our forwardnesse in doing justice to represse disorders, protect innocency, maintain peace, secure the King & State,
we pull upon us God's plagues and Judgments, which by Justice Are averted. Ought we not much rather by our forwardness in doing Justice to repress disorders, Pact innocency, maintain peace, secure the King & State,
and being from it there redoundeth so much glory to God, to our selves so much comfort, and so much benefit unto others. The inferences of use from this first Duty, as also from the rest, I omit for the present:
and being from it there redoundeth so much glory to God, to our selves so much Comfort, and so much benefit unto Others. The inferences of use from this First Duty, as also from the rest, I omit for the present:
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Wherein Iob declareth his owne readinesse in his place and Calling to be helpfull to those that were any way distressed, or stood in need of him, by affording them such supply to his power, as their severall necessities required.
Wherein Job Declareth his own readiness in his place and Calling to be helpful to those that were any Way distressed, or stood in need of him, by affording them such supply to his power, as their several necessities required.
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and impotence, or want of power: here signified by Blindnesse, and Lamenesse. The blind man perhaps hath his limbs, and strength to walk in the way, if he could see it:
and impotence, or want of power: Here signified by Blindness, and Lameness. The blind man perhaps hath his limbs, and strength to walk in the Way, if he could see it:
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and therefore he must either sit still, or put himself upon the necessity of a double hazard, of stumbling, and of going wrong. The lame man perhaps hath his eyes and sight perfect,
and Therefore he must either fit still, or put himself upon the necessity of a double hazard, of stumbling, and of going wrong. The lame man perhaps hath his eyes and sighed perfect,
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Both the one and the other may perish, unlesse some good body help them: and become a guide to the blind, a staff to the lame; leading the one, and supporting the other.
Both the one and the other may perish, unless Some good body help them: and become a guide to the blind, a staff to the lame; leading the one, and supporting the other.
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some Blind, some Lame. Some that stand in need of Counsel, and Advice, and Direction; as the Blind: others that stand in need of Help, and Assistance, and Support;
Some Blind, Some Lame. some that stand in need of Counsel, and advice, and Direction; as the Blind: Others that stand in need of Help, and Assistance, and Support;
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by giving countenance and assistance in just and honest causes the best he can to them that are of meaner ability, or might without his help be easily overborn. If there be either of these,
by giving countenance and assistance in just and honest Causes the best he can to them that Are of meaner ability, or might without his help be Easily overborne. If there be either of these,
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and he must shew it too outwardly: Affectu, and Effectu; pitying them in his heart, and helping them with his hand. It is not enough for him to see the Blind, and the Lame, and the Poor ;
and he must show it too outwardly: Affectu, and Effectu; pitying them in his heart, and helping them with his hand. It is not enough for him to see the Blind, and the Lame, and the Poor;
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Princes, and Iudges, and Magistrates were not ordained altogether, nor yet so much for their own sakes, that they might have over whom to bear rule and to dominiere at pleasure;
Princes, and Judges, and Magistrates were not ordained altogether, nor yet so much for their own sakes, that they might have over whom to bear Rule and to dominiere At pleasure;
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[ Hoc reges habent magnificum & ingens, &c. Prodesse miseris, supplices fido lare Protegere, &c. ] This is the very thing wherein the preeminence of Princes,
[ Hoc reges habent Magnificum & ingens, etc. Profits miseris, supplices fido lare Protegere, etc. ] This is the very thing wherein the preeminence of Princes,
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and Magistrates, and great ones above the ordinary sort singularly consisteth, and wherein specially they have the advantage, and whereby they hold the title of Gods, that they are able to do good and to help the distressed, more than others are.
and Magistrates, and great ones above the ordinary sort singularly Consisteth, and wherein specially they have the advantage, and whereby they hold the title of God's, that they Are able to do good and to help the distressed, more than Others Are.
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and woe unto them, if the accounts they bring in, be not in some reasonable proportion answerable to the receipts. Potentes potenter: into whose hands much hath been given, from their hands much will be required ;
and woe unto them, if the accounts they bring in, be not in Some reasonable proportion answerable to the receipts. Potentes potenter: into whose hands much hath been given, from their hands much will be required;
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so they do receive honours, and services, and tributes from their people for the maintenance of that power: and these as wages by Gods righteous ordinance for their care and paines for the peoples good.
so they do receive honours, and services, and Tributes from their people for the maintenance of that power: and these as wages by God's righteous Ordinance for their care and pains for the peoples good.
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and reverence, and obedience, and subjection, and contribution, and other duties to be performed towards Kings, and Magistrates, and other superiours, not onely for wrath, but also for conscience sake:
and Reverence, and Obedience, and subjection, and contribution, and other duties to be performed towards Kings, and Magistrates, and other superiors, not only for wrath, but also for conscience sake:
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Now the same conscience which bindeth us who are under authority, to the performance ; bindeth you who are in authority to the requitall, of these duties. I say, the same Conscience ;
Now the same conscience which binds us who Are under Authority, to the performance; binds you who Are in Authority to the requital, of these duties. I say, the same Conscience;
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so that if we withdraw our subjection, we both wound our own Consciences, and incurre your just wrath: but onely Conscience bindeth you to yours, and not Wrath ;
so that if we withdraw our subjection, we both wound our own Consciences, and incur your just wrath: but only Conscience binds you to yours, and not Wrath;
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so that if ye withdraw your help, we may not use wrath, but must suffer it with patience, and permit all to the judgement of your own consciences, and of God the judge of all mens consciences.
so that if you withdraw your help, we may not use wrath, but must suffer it with patience, and permit all to the judgement of your own Consciences, and of God the judge of all men's Consciences.
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Time was, when Iudges, and Nobles, and Princes delighted to be called by the name of Fathers. The Philistims called their Kings by a peculiar appellative, Abimelech ;
Time was, when Judges, and Nobles, and Princes delighted to be called by the name of Father's. The philistines called their Kings by a peculiar appellative, Abimelech;
as who say, The King my Father. In Rome the Senatours were of old time called Patres, Fathers: and it was afterwards accounted among the Romans the greatest title of honour that could be bestowed upon their Consuls, Generals, Emperours, or whosoever had deserved best of the Common-wealth, to have this addition to the rest of his stile Pater patriae, a Father to his Country.
as who say, The King my Father. In Room the Senators were of old time called Patres, Father's: and it was afterwards accounted among the Roman the greatest title of honour that could be bestowed upon their Consuls, Generals, emperors, or whosoever had deserved best of the Commonwealth, to have this addition to the rest of his style Pater patriae, a Father to his Country.
Naamans servants in 4 King· 5. call him Father, My Father, if the Prophet had commanded thee, &c. And on the other side David the King speaketh unto his Subjects,
Naamans Servants in 4 King· 5. call him Father, My Father, if the Prophet had commanded thee, etc. And on the other side David the King speaks unto his Subject's,
as a Father to his children in Psal. 34. Come ye children, &c. and Solomon in the Proverbs every where, My sonne: even as Iob here accounteth himself a Father to the poor.
as a Father to his children in Psalm 34. Come you children, etc. and Solomon in the Proverbs every where, My son: even as Job Here accounteth himself a Father to the poor.
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All which yet, seeing it is intended to be done in bonum universitatis, must be so understood as that it may stand cum bono universitatis, stand with equity and justice,
All which yet, seeing it is intended to be done in bonum universitatis, must be so understood as that it may stand cum Bono universitatis, stand with equity and Justice,
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most men neither understanding aright who are the poor, nor yet what it is to be good to them. Not he onely is good to the poor, that delivereth him when he is oppressed: nor is he onely good to the poor, that relieveth him when he is distressed: but he also is good to the poor, that punisheth him when he is idle. He is good to the poor that helpeth him,
most men neither understanding aright who Are the poor, nor yet what it is to be good to them. Not he only is good to the poor, that Delivereth him when he is oppressed: nor is he only good to the poor, that relieves him when he is distressed: but he also is good to the poor, that Punisheth him when he is idle. He is good to the poor that Helpeth him,
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not every one that wanteth is poor, not every one that is poor is poor indeed. They are the poor, whom we private men in Charity, and you that are Magistrates in •ustice stand bound to relieve, who are old,
not every one that Wants is poor, not every one that is poor is poor indeed. They Are the poor, whom we private men in Charity, and you that Are Magistrates in •ustice stand bound to relieve, who Are old,
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Be we that are private men as brethren to these poor ones, and shew them mercy: be you that are Magistrates as Fathers to these poor ones, and do them justice. But as for those idle stubborn professed wanderers, that can and may and will not work,
Be we that Are private men as brothers to these poor ones, and show them mercy: be you that Are Magistrates as Father's to these poor ones, and do them Justice. But as for those idle stubborn professed wanderers, that can and may and will not work,
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and under the name and habit of poverty rob the poor indeed of our almes and their maintenance: let us harden our hearts against them, and not give them;
and under the name and habit of poverty rob the poor indeed of our alms and their maintenance: let us harden our hearts against them, and not give them;
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It is Saint Pauls Order, nay it is the Ordinance of the Holy Ghost, and we should all put to our helping hands to see it kept, He that will not labour, let him not eat.
It is Saint Paul's Order, nay it is the Ordinance of the Holy Ghost, and we should all put to our helping hands to see it kept, He that will not labour, let him not eat.
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These Ulcers and Drones of the Common-wealth are ill worthy of any honest mans almes, of any good Magistrates protection. Hitherto of the Magistrates second Duty, with the Reasons and extent thereof, I was eyes to the blind,
These Ulcers and Drones of the Commonwealth Are ill worthy of any honest men alms, of any good Magistrates protection. Hitherto of the Magistrates second Duty, with the Reasons and extent thereof, I was eyes to the blind,
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Of which words some frame the Coherence with the former, as if Iob had meant to clear his mercy to the poor from suspicion of partiality and injustice:
Of which words Some frame the Coherence with the former, as if Job had meant to clear his mercy to the poor from suspicion of partiality and injustice:
but yet not so, as in pity to him, to forget or pervert justice. I was ever carefull before I would either speak or do for him, to be first assured his cause was right and good:
but yet not so, as in pity to him, to forget or pervert Justice. I was ever careful before I would either speak or do for him, to be First assured his cause was right and good:
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for it is one Rule in shewing Mercy, that it be ever done salvis pietate & justitiâ, without prejudice done to piety and justice. And as to this particular, the commandment of God is expresse for it in Exod. 23. Thou shalt not countenance no not a poor man in his cause.
for it is one Rule in showing Mercy, that it be ever done Salvis Piate & justitiâ, without prejudice done to piety and Justice. And as to this particular, the Commandment of God is express for it in Exod 23. Thou shalt not countenance no not a poor man in his cause.
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For what need all that care and paines and diligence in searching out the cause, if the condition of the person might over-rule the cause after all that search, and were not the judgement to be given meerly according to the goodnesse or badnesse of the cause, without respect had to the person? But the speciall duty, which these words seem most naturally and immediately to impose upon the Magistrate, (and let that be the third observation ) is diligence, and patience, and care to hear,
For what need all that care and pains and diligence in searching out the cause, if the condition of the person might overrule the cause After all that search, and were not the judgement to be given merely according to the Goodness or badness of the cause, without respect had to the person? But the special duty, which these words seem most naturally and immediately to impose upon the Magistrate, (and let that be the third observation) is diligence, and patience, and care to hear,
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and inform himself every other way as fully as he can in the true state of the body, that so he may proportion the remedies accordingly without errour:
and inform himself every other Way as Fully as he can in the true state of the body, that so he may proportion the remedies accordingly without error:
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to hear both parties with equall patience, to examine witnesses and other evidences advisedly and throughly, to consider and wisely lay together all allegations and circumstances, to put in quaeres and doubts upon the by,
to hear both parties with equal patience, to examine Witnesses and other evidences advisedly and thoroughly, to Consider and wisely lay together all allegations and Circumstances, to put in quaeres and doubts upon the by,
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Moses prescribeth it in Deut. 17. in the case of Idolatry, If there be found among you one that hath done thus or thus, &c. And it be told thee,
Moses prescribeth it in Deuteronomy 17. in the case of Idolatry, If there be found among you one that hath done thus or thus, etc. And it be told thee,
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and the thing certain that such abomination is wrought in Israel, Then thou shalt bring forth that man, &c. The offender must be stoned to death; and no eye pity him:
and the thing certain that such abomination is wrought in Israel, Then thou shalt bring forth that man, etc. The offender must be stoned to death; and no eye pity him:
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as may render the fact certain, so far as such cases ordinarily are capable of certainty. And the like is again ordered in Deut. 19. in the case of false witnesse, Both the men between whom the controversie is, shall stand before the Iudges,
as may render the fact certain, so Far as such cases ordinarily Are capable of certainty. And the like is again ordered in Deuteronomy 19. in the case of false witness, Both the men between whom the controversy is, shall stand before the Judges,
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and the method they proposed was this, first to consider and consult of it, and then to give their opinions. But the most famous example in this kinde is that of King Solomon in 3 Kings 3. in the difficult case of the two Mothers. Either of them challenged the living child with a like eagernesse ;
and the method they proposed was this, First to Consider and consult of it, and then to give their opinions. But the most famous Exampl in this kind is that of King Solomon in 3 Kings 3. in the difficult case of the two Mother's. Either of them challenged the living child with a like eagerness;
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either of them accused other of the same wrong, and with the same allegations: neither was there witnesse or other evidence on either part to give light unto the matter:
either of them accused other of the same wrong, and with the same allegations: neither was there witness or other evidence on either part to give Light unto the matter:
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yet Solomon by that wisdome which he had obtained from God found a meanes to search out the truth in this difficulty, by making as if he would cut the child into halfes,
yet Solomon by that Wisdom which he had obtained from God found a means to search out the truth in this difficulty, by making as if he would Cut the child into halves,
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And we read in the Apocryphall Story of Susanna, how Daniel by examining the two Elders severally and apart, found them to differ in one circumstance of their relation,
And we read in the Apocryphal Story of Susanna, how daniel by examining the two Elders severally and apart, found them to differ in one circumstance of their Relation,
to teach Iudges that one chiefe point of their care should be to know the truth. For if of private men, and in things of ordinary discourse, that of Solomon be true, He that answereth a matter before he heareth it, it is folly and shame unto him ;
to teach Judges that one chief point of their care should be to know the truth. For if of private men, and in things of ordinary discourse, that of Solomon be true, He that Answers a matter before he hears it, it is folly and shame unto him;
is a thing worthy the labour, and a thing that will adde to the honour, I say not onely of inferiour Governours, but even of the supreme Magistrate, the King.
is a thing worthy the labour, and a thing that will add to the honour, I say not only of inferior Governors, but even of the supreme Magistrate, the King.
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Secondly, that through favour, faction, envy, greedinesse, ambition, and otherwise, innocency it self is often laden with false accusations. You may observe in the Scriptures how Naboth, Ieremy, Saint Paul, and others;
Secondly, that through favour, faction, envy, greediness, ambition, and otherwise, innocency it self is often laden with false accusations. You may observe in the Scriptures how Naboth, Ieremy, Saint Paul, and Others;
and you may see by too much experience in these wretched times, how many men of faire and honest conversation have been accused and troubled without cause:
and you may see by too much experience in these wretched times, how many men of fair and honest Conversation have been accused and troubled without cause:
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which if the Magistrate by diligent inquisition do not either prevent or help to the utmost of his endeavour, he may soon unawares wrap himself in the guilt of innocent blood.
which if the Magistrate by diligent inquisition do not either prevent or help to the utmost of his endeavour, he may soon unawares wrap himself in the guilt of innocent blood.
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and he cannot but often erre in judgement, that is easily carried away with the first tale, and doth not suspend till he have heard both parties alike.
and he cannot but often err in judgement, that is Easily carried away with the First tale, and does not suspend till he have herd both parties alike.
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Herein David failed, when upon Ziba 's false information he passed a hasty and injurious decree against Mephibosheth. Solomon saith, He that is first in his own tale seemeth righteous;
Herein David failed, when upon Ziba is false information he passed a hasty and injurious Decree against Mephibosheth. Solomon Says, He that is First in his own tale seems righteous;
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Fourthly, that if in all other things hastinesse and precipitancy be hurtfull, then especially matters of justice would not be huddled up hand over-head,
Fourthly, that if in all other things hastiness and precipitancy be hurtful, then especially matters of Justice would not be huddled up hand overhead,
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nay it is necessary he should proceed with convenient leisure. Who judgeth otherwise, and without this due search, he doth not judge, but guesse. The good Magistrate had need of patience to heare,
nay it is necessary he should proceed with convenient leisure. Who Judgeth otherwise, and without this due search, he does not judge, but guess. The good Magistrate had need of patience to hear,
Such Lions, and Wolfs, and Bears, and Tygers, are the greedy great ones of this world, who are ever ravening after the estates and the livelihoods of their meaner neighbours, snatching, and biting, and devouring, and at length eating them up and consuming them.
Such Lions, and Wolf's, and Bears, and Tigers, Are the greedy great ones of this world, who Are ever ravening After the estates and the livelihoods of their meaner neighbours, snatching, and biting, and devouring, and At length eating them up and consuming them.
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Iob here speaketh of Dentes and Molares; Teeth and Iaws: and he meaneth the same thing by both, Power abused to oppression. But if any will be so curiously subtill,
Job Here speaks of Dentes and Molars; Teeth and Jaws: and he means the same thing by both, Power abused to oppression. But if any will be so curiously subtle,
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Those are the Biters, these the Grinders: these and those together, Oppressors of all sorts. Usurers, and prouling Officers, and slye Merchants, and errant Informers, and such kinde of Extortioners as sell time, and truck for expedition, and snatch and catch at petty advantages;
Those Are the Biters, these the Grinders: these and those together, Oppressors's of all sorts. Usurers, and prouling Officers, and sly Merchant's, and errant Informers, and such kind of Extortioners as fell time, and truck for expedition, and snatch and catch At Petty advantages;
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these use their teeth most, these are Biters. The first, I know not whether or no the worst sort of them, in the holy Hebrew tongue hath his name from biting. NONLATINALPHABET Naschak, that is to bite ;
these use their teeth most, these Are Biters. The First, I know not whither or not the worst sort of them, in the holy Hebrew tongue hath his name from biting. Neschek, that is to bite;
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and NONLATINALPHABET Neschek, that is Usury. Besides these Biters, there are Grinders too; men whose teeth are Lapid•s Molures, as the over and the nether mill-stone:
and Neschek, that is Usury. Beside these Biters, there Are Grinders too; men whose teeth Are Lapid•s Molures, as the over and the neither millstone:
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Depopulators, and racking Landlords, and such great ones, as by heavy pressures and burdens, and sore bargains break the backs of those they deale withall.
Depopulators, and racking Landlords, and such great ones, as by heavy pressures and burdens, and soar bargains break the backs of those they deal withal.
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Now how the Magistrate should deal with these grinders and biters, Iob here teacheth him: he should break their jawes, and pluck the spoilē out of their teeth ;
Now how the Magistrate should deal with these grinders and biters, Job Here Teaches him: he should break their Jaws, and pluck the spoilem out of their teeth;
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For to break the jaw, or the cheekbone, or the teeth, is in Scripture-phrase as much as to abate the pride, and suppresse the power, and curb the insolency of those that use their might to overbeare right. So David saith in the third Psalm, that God had saved him by smiting his enemies upon the cheek-bone,
For to break the jaw, or the cheekbone, or the teeth, is in Scripture phrase as much as to abate the pride, and suppress the power, and curb the insolency of those that use their might to overbear right. So David Says in the third Psalm, that God had saved him by smiting his enemies upon the cheekbone,
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In which place it is observable, that, as Iob here, he speaketh both of Dentes and Molares, teeth and great teeth: and those wicked great ones, according as Iob also here alludeth, he expresly compareth unto young Lions ;
In which place it is observable, that, as Job Here, he speaks both of Dentes and Molars, teeth and great teeth: and those wicked great ones, according as Job also Here alludeth, he expressly compareth unto young Lions;
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there is required a stout heart, and an undaunted Courage, not fearing the faces of men, should their faces be as the faces of Lions, and their visages never so terrible.
there is required a stout heart, and an undaunted Courage, not fearing the faces of men, should their faces be as the faces of Lions, and their visages never so terrible.
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It was one part of Iethro 's Character of a good Magistrate in Exod. 18. that he should be a man of courage. And it was not for nothing that every step up Solomons Throne for judgement was supported with Lions: to teach Kings and all Magistrates, that a Lion-like courage and resolution is necessary for all those that sit upon the Throne or Bench for Justice and for Judgement.
It was one part of Jethro is Character of a good Magistrate in Exod 18. that he should be a man of courage. And it was not for nothing that every step up Solomons Throne for judgement was supported with Lions: to teach Kings and all Magistrates, that a Lion-like courage and resolution is necessary for all those that fit upon the Throne or Bench for justice and for Judgement.
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and shake them, and never leave them till he have brought them under, and broken their jawes, and in spite of their teeth made them past biting or grinding again in hast.
and shake them, and never leave them till he have brought them under, and broken their Jaws, and in spite of their teeth made them passed biting or grinding again in haste.
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to go on in this course, and without feare of one or other to do justice, upon whosoever dareth do injustice, and to suppresse oppression even in the greatest. A resolution necessary;
to go on in this course, and without Fear of one or other to do Justice, upon whosoever dareth do injustice, and to suppress oppression even in the greatest. A resolution necessary;
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We see the experience hereof but too much, in the too much suffered insolency of two sorts of people, (then against whom never were Lawes either better made, or worse executed) Rogues, and Recusants. Now we know the Lawes are generall in their intents,
We see the experience hereof but too much, in the too much suffered insolency of two sorts of people, (then against whom never were Laws either better made, or Worse executed) Rogues, and Recusants. Now we know the Laws Are general in their intents,
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The Magistrate therefore who is Lex loquens, and whose duty it is to see the lawes executed, must proceed as generally, and punish transgressors of the Lawes, the great as well as the small. It is an old complaint,
The Magistrate Therefore who is Lex Speaking, and whose duty it is to see the laws executed, must proceed as generally, and Punish transgressors of the Laws, the great as well as the small. It is an old complaint,
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he shall finde that a few such examples will breathe more life into the Lawes, and strike more awe into the people, then the punishment of an hundred underlings and inferiour persons.
he shall find that a few such Examples will breathe more life into the Laws, and strike more awe into the people, then the punishment of an hundred underlings and inferior Persons.
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Imagine you saw a goodly tall fellow, trick'd up with feathers and ribbands, and a glittering sword in his hand, enter the lists like a Champion, and challenge all commers:
Imagine you saw a goodly tall fellow, tricked up with Feathers and ribbons, and a glittering sword in his hand, enter the lists like a Champion, and challenge all comers:
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and just such another thing as this, is a fearfull Magistrate. He is adorned with robes, the marks and ensignes of his power. God hath armed him with a sword ;
and just such Another thing as this, is a fearful Magistrate. He is adorned with robes, the marks and ensigns of his power. God hath armed him with a sword;
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and raiseth an expectation of himselfe, as if sure this man would doe something: his very appearance threatneth destruction to whosoever dareth come within his reach.
and Raiseth an expectation of himself, as if sure this man would do something: his very appearance threatens destruction to whosoever dareth come within his reach.
how justly should he draw upon himselfe scorn and contempt, parturiunt montes! Wherefore is there a price, saith Solomon of the sluggard, in the hands of a fool to buy wisdome,
how justly should he draw upon himself scorn and contempt, parturiunt montes! Wherefore is there a price, Says Solomon of the sluggard, in the hands of a fool to buy Wisdom,
[ GOD will be with you in the cause and in the judgement, 2 Chronicles 19. ] If God be with you, what need you feare who shall be against you? You have an honourable Title too [ I have said ye are Gods, Psalm 82. ] If you be Gods, why should you feare the faces of men? This is Gods fashion:
[ GOD will be with you in the cause and in the judgement, 2 Chronicles 19. ] If God be with you, what need you Fear who shall be against you? You have an honourable Title too [ I have said you Are God's, Psalm 82. ] If you be God's, why should you Fear the faces of men? This is God's fashion:
So shall you vindicate your selves from contempt: so shall you preserve your persons and places from being baffelled and blurted by every lewd companion.
So shall you vindicate your selves from contempt: so shall you preserve your Persons and places from being baffelled and blurted by every lewd Companion.
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then of Courage. But here is the true triall of your Courage, when you are to deale with these great ones: men not inferiour to your selves, perhaps your equalls, yea,
then of Courage. But Here is the true trial of your Courage, when you Are to deal with these great ones: men not inferior to your selves, perhaps your equals, yea,
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and it may bee too, your Magistracy set aside, men much greater than your selves: men great in place, great in wealth, in great favour, that have great friends ;
and it may be too, your Magistracy Set aside, men much greater than your selves: men great in place, great in wealth, in great favour, that have great Friends;
And as sure, he is a sorry Magistrate, that stocketh, and whippeth, and hangeth poor Sneaks when they offend (though that is to be done too) but letteth the great theeves doe what they list,
And as sure, he is a sorry Magistrate, that stocketh, and whippeth, and hangs poor Sneaks when they offend (though that is to be done too) but lets the great thieves do what they list,
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Thus have you heard the four duties or properties of a good Magistrate contained in this Scripture, with the grounds and reasons of most of them, opened.
Thus have you herd the four duties or properties of a good Magistrate contained in this Scripture, with the grounds and Reasons of most of them, opened.
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They are, 1. a love and zeal to justice, 2. Compassion to the poor and distressed, 3. Paines and Patience in examination of causes, 4. Stoutnesse and Courage in execution of justice.
They Are, 1. a love and zeal to Justice, 2. Compassion to the poor and distressed, 3. Pains and Patience in examination of Causes, 4. Stoutness and Courage in execution of Justice.
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All which for order and brevities sake, we will reduce unto three heads: accordingly as from each of the foure mentioned Duties, or Properties, or Rules (call them which you will) there arise Inferences of three sorts. First, of Direction ;
All which for order and brevities sake, we will reduce unto three Heads: accordingly as from each of the foure mentioned Duties, or Properties, or Rules (call them which you will) there arise Inferences of three sorts. First, of Direction;
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for the choyce and appointment of Magistrates according to these four properties. •econdly, of Reproof, for a just rebuke of such Magistrates as faile in any of these four Duties. Thirdly, of Exhortation ;
for the choice and appointment of Magistrates according to these four properties. •econdly, of Reproof, for a just rebuke of such Magistrates as fail in any of these four Duties. Thirdly, of Exhortation;
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to those that are, or shall be Magistrates, to carry themselves therein according to these four Rules. Wherein what I shall speak of Magistrates, ought also to be extended and applyed (the due proportion ever observed) to all kinds of officers whatsoever, any way appertaining unto Iustice. And first for Directions.
to those that Are, or shall be Magistrates, to carry themselves therein according to these four Rules. Wherein what I shall speak of Magistrates, ought also to be extended and applied (the due proportion ever observed) to all Kinds of Officers whatsoever, any Way appertaining unto Justice And First for Directions.
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and yet Saint Peter calleth the Magistracy an humane ordinance. Certainly the holy Spirit of God, which speaketh in these two great Apostles, is not contrary to it self.
and yet Saint Peter calls the Magistracy an humane Ordinance. Certainly the holy Spirit of God, which speaks in these two great Apostles, is not contrary to it self.
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and the rest, is (as Saint Peter termeth it) an humane ordinance, introduced by Custome, or positive Law. And therefore some kindes of Magistracy are higher, some lower, some annuall or for a set time, some during life;
and the rest, is (as Saint Peter termeth it) an humane Ordinance, introduced by Custom, or positive Law. And Therefore Some Kinds of Magistracy Are higher, Some lower, Some annual or for a Set time, Some during life;
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some having their power by Succession, others by Nomination, and other some by Election. As amongst us, the supreme Magistrate, the King, hath his Power by succession ;
Some having their power by Succession, Others by Nomination, and other Some by Election. As among us, the supreme Magistrate, the King, hath his Power by succession;
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as most Officers and Governours in our Cities, Corporations, or Colledges. The Directions which I would inferre from my Text, cannot reach the first kind;
as most Officers and Governors in our Cities, Corporations, or Colleges. The Directions which I would infer from my Text, cannot reach the First kind;
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neither must we suffer our selves in a matter of this nature to be carried by favour, faction, spight, hope, feare, importunity, or any other corrupt and partiall respect, from those Rules, which ought to levell our choice.
neither must we suffer our selves in a matter of this nature to be carried by favour, faction, spite, hope, Fear, importunity, or any other corrupt and partial respect, from those Rules, which ought to level our choice.
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But we must conferre our voices, and our best furtherance otherwise, upon those whom, all things duly considered, we conceive to be the fittest: and the greater the place is,
But we must confer our voices, and our best furtherance otherwise, upon those whom, all things duly considered, we conceive to be the Fittest: and the greater the place is,
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Absalom to steal away the hearts of the people, (though he were even then most unnaturally unjust in his purposes, against a father, and such a father;
Absalom to steal away the hearts of the people, (though he were even then most unnaturally unjust in his Purposes, against a father, and such a father;
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but the thing it self after they are chosen sheweth the certainty what they are. But this uncertainty should be so farre from making us carelesse in our choice;
but the thing it self After they Are chosen shows the certainty what they Are. But this uncertainty should be so Far from making us careless in our choice;
Now those very Rules, that must direct them to govern, must direct us also to choose. And namely an eye would be had to the four properties specified in my Text. The first, a Zeal of Iustice, and a Delight therein.
Now those very Rules, that must Direct them to govern, must Direct us also to choose. And namely an eye would be had to the four properties specified in my Text. The First, a Zeal of justice, and a Delight therein.
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one that would divide honorem ab onere, be proud of the honour and title, and yet loath to undergoe the envie and burthen that attendeth them? set him aside.
one that would divide Honor ab onere, be proud of the honour and title, and yet loath to undergo the envy and burden that attends them? Set him aside.
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A Iusticeship, or other office would sit upon such a mans back as handsomely as Sauls armour did upon Davids: unweildy, and sagging about his shoulders;
A Justiceship, or other office would fit upon such a men back as handsomely as Saul's armour did upon Davids: unwieldy, and sagging about his shoulders;
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or moulded into any forme, with faire words, friendly invitations, or complementall glozes? or fourthly, that dependeth upon some great man, whose vassall or creature he is? or fifthly ;
or moulded into any Form, with fair words, friendly invitations, or complemental glozes? or fourthly, that dependeth upon Some great man, whose vassal or creature he is? or fifthly;
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The vain man, that will be flattered, so he get fair words himself, he careth not who getteth foul blowes: and so the beast will but now and then give him a lick with the tongue, he letteth him use his teeth upon others at his pleasure.
The vain man, that will be flattered, so he get fair words himself, he Careth not who gets foul blows: and so the beast will but now and then give him a lick with the tongue, he lets him use his teeth upon Others At his pleasure.
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which to him is as good as a Supersede as, or Prohibition. The taker hath his fingers so oyled, that his hand slippeth off when he should pluck away the spoyl,
which to him is as good as a Supersede as, or Prohibition. The taker hath his fingers so oiled, that his hand slippeth off when he should pluck away the spoil,
Amid the common corruptions of mankind, he is to be accounted a tolerably good man, that is not intolerably bad: and among so many infirmities and defects,
Amid the Common corruptions of mankind, he is to be accounted a tolerably good man, that is not intolerably bade: and among so many infirmities and defects,
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not that is free from them all, but that hath the fewest and least. And we make a happy choyce, if from among those we have to chuse of, we take such a one as is likely to prove in some reasonable mediocrity zealous of justice, sensible of the wrongs of poor men, carefull to search out the truth of causes,
not that is free from them all, but that hath the fewest and least. And we make a happy choice, if from among those we have to choose of, we take such a one as is likely to prove in Some reasonable mediocrity zealous of Justice, sensible of the wrongs of poor men, careful to search out the truth of Causes,
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It is grief to speak it (and yet we all see it and know it) there is grown among us of this Land, within the space of not many years, a generall and sensible declination in our zeal both to Religion and Iustice ;
It is grief to speak it (and yet we all see it and know it) there is grown among us of this Land, within the Molle of not many Years, a general and sensible declination in our zeal both to Religion and justice;
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How few are there of them that sit in the seat of justice, whose consciences can prompt them a comfortable answer to that Question of David, Psal. 58. Are your minds set upon righteousnesse, O ye congregation? Rather are they not almost all of Gallio 's temper, Act. 18. who,
How few Are there of them that fit in the seat of Justice, whose Consciences can prompt them a comfortable answer to that Question of David, Psalm 58. are your minds Set upon righteousness, Oh you congregation? Rather Are they not almost all of Gallio is temper, Act. 18. who,
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though there were a foul outrage committed even under his nose, and in the sight of the Bench, yet the Text saith, he cared for none of those things? as if they had their names given them by an Antiphrasis: like Diogenes his man;
though there were a foul outrage committed even under his nose, and in the sighed of the Bench, yet the Text Says, he cared for none of those things? as if they had their names given them by an Antiphrasis: like Diogenes his man;
so these Iustices à justitia, because they neither do nor care to do Iustice. Peradventure here and there one or two in a whole side of a Countrey to be found, that make a conscience of their duty more then the rest,
so these Justices à justitia, Because they neither doe nor care to do Justice Peradventure Here and there one or two in a Whole side of a Country to be found, that make a conscience of their duty more then the rest,
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as the poor widow in the parable by her clamorousnesse wrung a piece of justice with much ado from the Iudge that neither feared God, nor regarded man.
as the poor widow in the parable by her clamorousness wrung a piece of Justice with much ado from the Judge that neither feared God, nor regarded man.
Alas, Beloved, if all were right within, if there were generally that zeal that should be in Magistrates: good Laws would not thus languish as they do for want of execution ;
Alas, beloved, if all were right within, if there were generally that zeal that should be in Magistrates: good Laws would not thus languish as they do for want of execution;
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there would not be that insolency of Popish Recusants, that license of Rogues and wanderers, that prouling of Officers, that enhaunsing of fees, that delay of suits, that countenancing of abuses, those carkases of depopulated towns, infinite other mischiefs;
there would not be that insolency of Popish Recusants, that license of Rogues and wanderers, that prouling of Officers, that enhaunsing of fees, that Delay of suits, that countenancing of Abuses, those carcases of depopulated Towns, infinite other mischiefs;
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when the greater ones of the earth should most of all enlarge their bowels, and reach out the hand to relieve the extreme necessity of thousands that are ready to starve:
when the greater ones of the earth should most of all enlarge their bowels, and reach out the hand to relieve the extreme necessity of thousands that Are ready to starve:
and cunningly devised tales, ( NONLATINALPHABET) of purpose involve the truth of things to set a faire colour upon a bad matter, or to take away the righteousnesse of the innocent from him.
and cunningly devised tales, () of purpose involve the truth of things to Set a fair colour upon a bad matter, or to take away the righteousness of the innocent from him.
and underhand maintained by the Magistrates of those Courts, of purpose to bring Moulter to their own Mills? Secondly, since Magistrates must be content (for they are but men,
and underhand maintained by the Magistrates of those Courts, of purpose to bring Moulter to their own Mills? Secondly, since Magistrates must be content (for they Are but men,
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and cannot be every where at once) in many things to see with other mens eyes, and to heare with other mens eares, and to proceed upon information: those men deserve a rebuke, who being by their office to ripen causes for judgement, and to facilitate the Magistrates care and paines for inquisition ;
and cannot be every where At once) in many things to see with other men's eyes, and to hear with other men's ears, and to proceed upon information: those men deserve a rebuke, who being by their office to ripen Causes for judgement, and to facilitate the Magistrates care and pains for inquisition;
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But most of all the Magistrates themselves deserve a rebuke, if either they be hasty to acquit a man upon his owne bare deniall or protestation (for si inficiari sufficiet, ecqui• erit nocens? as the Oratour pleaded before Iulian the Emperour;
But most of all the Magistrates themselves deserve a rebuke, if either they be hasty to acquit a man upon his own bore denial or protestation (for si inficiari sufficiet, ecqui• erit Nocens? as the Orator pleaded before Iulian the Emperor;
if a deniall may serve the turne, none shall bee guilty, ) or if hasty to condemne a man upon anothers bare accusation (for si accusasse sufficiet, ecquis erit innocens? as the Emperour excellently replyed upon that Oratour ;
if a denial may serve the turn, none shall be guilty,) or if hasty to condemn a man upon another's bore accusation (for si accusasse sufficiet, Equites erit Innocent? as the Emperor excellently replied upon that Orator;
if an accusation may serve the turne, none shall be innocent ;) or if they suffer themselves to be possessed with prejudice, and not keepe one eare open (as they write of Alexander the Great ) for the contrary party, that they may stand indifferent till the truth be throughly canvassed;
if an accusation may serve the turn, none shall be innocent;) or if they suffer themselves to be possessed with prejudice, and not keep one ear open (as they write of Alexander the Great) for the contrary party, that they may stand indifferent till the truth be thoroughly canvased;
what need we trouble our selves to seek out the causes, when we see the effects so daily and plainly before our eyes? whether it be through his own cowardise or inconstancy, that he keepeth off;
what need we trouble our selves to seek out the Causes, when we see the effects so daily and plainly before our eyes? whither it be through his own cowardice or inconstancy, that he Keepeth off;
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or so much as offering to pick his teeth. It was not well in Davids time, (and yet David a Godly King ) when complainingly he asked the Question, Who will stand up with me against the evil doers? It was not well in Solomons time, (and yet Solomon a peaceable King ) when;
or so much as offering to pick his teeth. It was not well in Davids time, (and yet David a Godly King) when complainingly he asked the Question, Who will stand up with me against the evil doers? It was not well in Solomons time, (and yet Solomon a peaceable King) when;
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as you tender the comfort of your own consciences, and the salvation of your own souls: set your selves throughly and cheerfully and constantly and conscionably, to discharge with faithfulnesse all those duties which belong unto you in your severall stations and callings, & to advance to the utmost of your power the due administration and execution of Iustice. Do not not decline those burdens which cleave to the honours you sustain.
as you tender the Comfort of your own Consciences, and the salvation of your own Souls: Set your selves thoroughly and cheerfully and constantly and Conscionably, to discharge with faithfulness all those duties which belong unto you in your several stations and callings, & to advance to the utmost of your power the due administration and execution of Justice Do not not decline those burdens which cleave to the honours you sustain.
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to whom should the fatherlesse, and the widow, and the wronged complain but to you, whence seek for relief but from you? Be not you wanting to their necessities.
to whom should the fatherless, and the widow, and the wronged complain but to you, whence seek for relief but from you? Be not you wanting to their necessities.
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Let your eyes be open unto their miseries, and your ears open unto their cryes, and your hands open unto their wants. Give friendly Counsel to those that stand need of your Direction: afford convenient help to those that stand need of your assistance: carry a Fatherly affection to all those that stand need of any comfort, protection, or relief from you.
Let your eyes be open unto their misery's, and your ears open unto their cries, and your hands open unto their Wants. Give friendly Counsel to those that stand need of your Direction: afford convenient help to those that stand need of your assistance: carry a Fatherly affection to all those that stand need of any Comfort, protection, or relief from you.
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convey a bribe into your own bosomes, but under a handsomer name, & in some other shape, so cunningly & secretly sometimes, that your selves shall not know it to be a bribe when you receive it.
convey a bribe into your own bosoms, but under a handsomer name, & in Some other shape, so cunningly & secretly sometime, that your selves shall not know it to be a bribe when you receive it.
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Harden your faces, and strengthen your resolutions with a holy obstinacy, against these and all other like temptations. Count him an enemy, that will alledge friendship to pervert justice. When you sit in the place of justice, think you are not now Husbands, or Parents, or Neighbours ;
Harden your faces, and strengthen your resolutions with a holy obstinacy, against these and all other like temptations. Count him an enemy, that will allege friendship to pervert Justice. When you fit in the place of Justice, think you Are not now Husbands, or Parents, or Neighbours;
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in comparison of that trust, which greater ones than they, the King & State, & a yet greater than they, the great God of heaven and earth, hath reposed in you and expecteth from you.
in comparison of that trust, which greater ones than they, the King & State, & a yet greater than they, the great God of heaven and earth, hath reposed in you and Expects from you.
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and if he continue, spit defiance in his face, who ere he be, that shall think you so base as to sell your freedome for a bribe. Gird your sword upon your thigh;
and if he continue, spit defiance in his face, who ere he be, that shall think you so base as to fell your freedom for a bribe. Gird your sword upon your thigh;
& (keeping your selves ever within the compass of your Commissions and Callings, as the Sun in the Zodiack ) go through stitch, right on in the course of Iustice, as the Sun in the firmament with unresisted violence;
& (keeping your selves ever within the compass of your Commissions and Callings, as the Sun in the Zodiac) go through stitch, right on in the course of justice, as the Sun in the firmament with unresisted violence;
Thus if you do, the wicked shall fear you, the good shall blesse you, the poor shall pray for you, posterity shall praise you, your own hearts shall chear you,
Thus if you do, the wicked shall Fear you, the good shall bless you, the poor shall pray for you, posterity shall praise you, your own hearts shall cheer you,
What he said of old, Non fieri potest, quin Principes etiam valde boni iniqua faciant ; was then and ever since, and yet is, and ever will be most true.
What he said of old, Non fieri potest, quin Princes etiam Valde boni Iniqua faciant; was then and ever since, and yet is, and ever will be most true.
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and give you and every of us grace in our severall places and callings to seek his glory, and to endeavour the discharge of a good conscience. To which God blessed for ever, Father, Sonne, and Holy Ghost, three Persons and one eternall, invisible and onely wise God, be ascribed all the Kingdome, Power, and Glory, for ever and ever. AMEN.
and give you and every of us grace in our several places and callings to seek his glory, and to endeavour the discharge of a good conscience. To which God blessed for ever, Father, Son, and Holy Ghost, three Persons and one Eternal, invisible and only wise God, be ascribed all the Kingdom, Power, and Glory, for ever and ever. AMEN.
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so there is not a more certain symptome of a declining, and decaying, and tottering State, than is the generall dissolution of manners for want of the due execution and administration of Iustice.
so there is not a more certain Symptom of a declining, and decaying, and tottering State, than is the general dissolution of manners for want of the due execution and administration of Justice
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even out of season sometimes, but especially upon such seasonable opportunities as this, to be instant with all them that have any thing to do in matters of Iustice, but especially with you, who are Gods Ministers too (though in another kind) you who are in Commission to sit upon the Bench of judicature, either for Sentence or Assistance: to do your God and King service, to do your Country and Calling honour, to do your selves and others right, by advancing to the utmost of your powers the due course of Iustice. Wherein as I verily think none dare but the guilty, so I am well assured none can justly, mislike in us the choice either of our Argument that we beat upon these things;
even out of season sometime, but especially upon such seasonable opportunities as this, to be instant with all them that have any thing to do in matters of justice, but especially with you, who Are God's Ministers too (though in Another kind) you who Are in Commission to fit upon the Bench of judicature, either for Sentence or Assistance: to do your God and King service, to do your Country and Calling honour, to do your selves and Others right, by advancing to the utmost of your Powers the due course of Justice Wherein as I verily think none Dare but the guilty, so I am well assured none can justly, mislike in us the choice either of our Argument that we beatrice upon these things;
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For, as we cannot be perswaded on the one side, but that we are bound for the discharge of our duties, to put you in mind of yours: so we cannot be perswaded on the other side,
For, as we cannot be persuaded on the one side, but that we Are bound for the discharge of our duties, to put you in mind of yours: so we cannot be persuaded on the other side,
but that if there were generally in the greater ones that care and conscience and zeal there ought to be of the common good, a thousand corruptions rife among inferiours would be,
but that if there were generally in the greater ones that care and conscience and zeal there ought to be of the Common good, a thousand corruptions rife among inferiors would be,
so far be it from us to impute their faults to you, otherwise then as by not doing your best to hinder them, you make them yours. For Iustice we know is an Engine, that turneth upon many hinges.
so Far be it from us to impute their Faults to you, otherwise then as by not doing your best to hinder them, you make them yours. For justice we know is an Engine, that turns upon many hinges.
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In any of whom if there be, as sometimes there will be, foul and unfaithfull dealing, such as you either cannot spie, or cannot help; wrong sentence may proceed from out your lips, without your fault. As in a curious Watch or Clock that moveth upon many wheeles, the finger may point a wrong hour, though the wheel that next moveth it be most exactly true;
In any of whom if there be, as sometime there will be, foul and unfaithful dealing, such as you either cannot spy, or cannot help; wrong sentence may proceed from out your lips, without your fault. As in a curious Watch or Clock that moves upon many wheels, the finger may point a wrong hour, though the wheel that next moves it be most exactly true;
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Out of which consideration, I the rather desired for this Assise-Assembly, to choose a Text as neer as I could of equall latitude with the Assise-Businesse. For which purpose I could not readily think of any other portion of Scripture,
Out of which consideration, I the rather desired for this Assise-Assembly, to choose a Text as near as I could of equal latitude with the Assise-Businesse. For which purpose I could not readily think of any other portion of Scripture,
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Is there either Calumny in the Accuser, or Perjury in the Witnesse, or Supinity in the Iurer, or Sophistry in the Pleader, or Partiality in any Officer ;
Is there either Calumny in the Accuser, or Perjury in the Witness, or Supinity in the Juror, or Sophistry in the Pleader, or Partiality in any Officer;
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The words are so laid down distinctly in five Rules or Prec•pts, or rather (being all negative ) in so many Prohibitions, that I may spare the labour of making other division of them.
The words Are so laid down distinctly in five Rules or Prec•pts, or rather (being all negative) in so many Prohibitions, that I may spare the labour of making other division of them.
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All that I shall need to do about them, will be to set out the severall portions in such fort as that every man who hath any part or fellowship in this businesse may have his due share in them.
All that I shall need to do about them, will be to Set out the several portions in such fort as that every man who hath any part or fellowship in this business may have his due share in them.
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or bound over to prosecute for the King in a criminall cause, or as a voluntary informer upon some penall Statute? here is something for thee, Thou shalt not raise a false report.
or bound over to prosecute for the King in a criminal cause, or as a voluntary informer upon Some penal Statute? Here is something for thee, Thou shalt not raise a false report.
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Art thou lastly in any Office of trust, or place of service in or about the Courts, so as it may sometimes fall within thy power or opportunity to do a suiter a favour, or a spite? here is something for thee too, Thou shalt not countenance (no not) a poor man in his cause.
Art thou lastly in any Office of trust, or place of service in or about the Courts, so as it may sometime fallen within thy power or opportunity to do a suitor a favour, or a spite? Here is something for thee too, Thou shalt not countenance (no not) a poor man in his cause.
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In which distribution of the offices of justice in my Text, let none imagine, because I have shared out all among them that are below the bench, that therefore there is nothing left for them that sit upon it. Rather as in dividing the land of Canaan, Levi, who had no distinct plot by himself, having yet (by reason of the universall use of his office) in every Tribe something, had in the whole, all things considered, a farre greater proporrion, then any other Tribe had:
In which distribution of the Offices of Justice in my Text, let none imagine, Because I have shared out all among them that Are below the bench, that Therefore there is nothing left for them that fit upon it. Rather as in dividing the land of Canaan, Levi, who had not distinct plot by himself, having yet (by reason of the universal use of his office) in every Tribe something, had in the Whole, all things considered, a Far greater proportion, then any other Tribe had:
So in this Scripture, the Iudge hath by so much a larger portion then any of the rest, by how much it is more diffused. Not concluded within the narrow bounds of any one;
So in this Scripture, the Judge hath by so much a larger portion then any of the rest, by how much it is more diffused. Not concluded within the narrow bounds of any one;
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Which cometh to passe not so much from the immediate construction of the words (though there have not wanted Expositors to fit the words to such construction:) as from that generall inspection,
Which comes to pass not so much from the immediate construction of the words (though there have not wanted Expositors to fit the words to such construction:) as from that general inspection,
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and (if I may so speak) superintendency, which the Iudge or Magistrate ought to have over the carriage of all those other inferiour ones. A great part of whose duty it is, to observe how the rest do theirs:
and (if I may so speak) superintendency, which the Judge or Magistrate ought to have over the carriage of all those other inferior ones. A great part of whose duty it is, to observe how the rest do theirs:
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and every one of them the Magistrate, Iudge, and Iusticer. But having no purpose to exceed the houre, (as I must needs do if I should speak to all these to any purpose;) whilest I speak to the first onely, I shall desire the rest to make application to themselves,
and every one of them the Magistrate, Judge, and Justicer. But having no purpose to exceed the hour, (as I must needs do if I should speak to all these to any purpose;) whilst I speak to the First only, I shall desire the rest to make application to themselves,
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so farre as it may concern them, of every materiall passage: which they may easily do, and with very little change for the most part; onely if they be willing.
so Far as it may concern them, of every material passage: which they may Easily do, and with very little change for the most part; only if they be willing.
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neither by raising it, as the Author, nor by spreading it, as the Reporter, nor by receiving it as an Approver. But the first fault is in the Raiser: and therefore our translations have done well to retain that rather in the Text ;
neither by raising it, as the Author, nor by spreading it, as the Reporter, nor by receiving it as an Approver. But the First fault is in the Raiser: and Therefore our Translations have done well to retain that rather in the Text;
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yet allowing the Receiver a place in the Margent. Now false reports may be raised of our brethren by unjust slanders, detractions, backbitings, whisperings,
yet allowing the Receiver a place in the Margin. Now false reports may be raised of our brothers by unjust slanders, detractions, backbitings, whisperings,
But for that I am not now to speak of extrajudiciall Calumny so much, as of that quae versatur in foro & in judiciis, those false suggestions and informations which are given into the Courts, as more proper both to the scope of my Text, and the occasion of this present meeting: Conceive the words for the present as spoken especially,
But for that I am not now to speak of extrajudicial Calumny so much, as of that Quae versatur in foro & in Judiciis, those false suggestions and informations which Are given into the Courts, as more proper both to the scope of my Text, and the occasion of this present meeting: Conceive the words for the present as spoken especially,
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for any person that impleadeth another in jure publico vel privato, in causes either civil or criminal, and these again either capital or penal. No not the Accused or Defendant excepted:
for any person that impleadeth Another in jure Publico vel privato, in Causes either civil or criminal, and these again either capital or penal. No not the Accused or Defendant excepted:
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who although he cannot be called in strict propriety of speech an Accuser ; yet if when he is justly accused, he seek to defend himself by false, unjust,
who although he cannot be called in strict propriety of speech an Accuser; yet if when he is justly accused, he seek to defend himself by false, unjust,
and as Nehemiah sent word to Sanballat, There are no such things as thou sayest, but thou feignest them of thine own heart. Crimen domesticum, & vernaculum ; a meer device:
and as Nehemiah sent word to Sanballat, There Are no such things as thou Sayest, but thou feignest them of thine own heart. Crimen domesticum, & vernaculum; a mere device:
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such as was that of Iezebels instruments against Naboth, which cost him his life; and that of Zibah against Mephibosheth, which had almost cost him all he had.
such as was that of Jezebels Instruments against Naboth, which cost him his life; and that of Zibah against Mephibosheth, which had almost cost him all he had.
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As tidings came to David, when Amnon only was slain, that Absalom had killed all the Kings sons. It is an easie and a common thing, by misconstruction to deprave whatsoever is most innocently done or spoken. The Ammonitish Courtiers dealt so with David, when he sent Ambassadors to Hanun in kindness, they informed the King as if he had sent Spies to discover the strength of the City and Land. And the Iews enemies dealt so with those that of devotion repaired the Temple & the Wall of Ierusalem, advertising the State, as if their purpose had been to fortifie themselves for a Rebellion. Yea and the malicious Iewes dealt so with Christ himself;
As tidings Come to David, when Amnon only was slave, that Absalom had killed all the Kings Sons. It is an easy and a Common thing, by misconstruction to deprave whatsoever is most innocently done or spoken. The Ammonitish Courtiers dealt so with David, when he sent ambassadors to Hanun in kindness, they informed the King as if he had sent Spies to discover the strength of the city and Land. And the Iews enemies dealt so with those that of devotion repaired the Temple & the Wall of Ierusalem, advertising the State, as if their purpose had been to fortify themselves for a Rebellion. Yea and the malicious Iewes dealt so with christ himself;
taking hold of some words of his, about the destroying and building of the Temple, which he understood of the temple of his body, and so wresting them to the fabrick of the Materiall Temple, as to make them serve to give colour to one of the strongest accusations they had against him.
taking hold of Some words of his, about the destroying and building of the Temple, which he understood of the temple of his body, and so wresting them to the fabric of the Material Temple, as to make them serve to give colour to one of the Strongest accusations they had against him.
The third way is, when taking advantage of the Law, we prosecute the extremity thereof against our brother, who perhaps hath done something contrary to the letter of the Law, but not violated the intent of the Lawgiver, or offended either against common Equity, which ought to be the measure of just Lawes, or against the common good, which is in some sort the measure of Equity. In that multitude of Lawes, which for the repressing of disorders, and for the maintenance of peace and tranquillity among men, must needs be in every well-governed Common-wealth, it •annot be avoided,
The third Way is, when taking advantage of the Law, we prosecute the extremity thereof against our brother, who perhaps hath done something contrary to the Letter of the Law, but not violated the intent of the Lawgiver, or offended either against Common Equity, which ought to be the measure of just Laws, or against the Common good, which is in Some sort the measure of Equity. In that multitude of Laws, which for the repressing of disorders, and for the maintenance of peace and tranquillity among men, must needs be in every well-governed Commonwealth, it •annot be avoided,
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but that honest men, especially if they have much dealings in the world, may have sometimes just and necessary cause to do that, which in regard of the thing done may bring them within the compasse of some Statute or branch of a statute ;
but that honest men, especially if they have much dealings in the world, may have sometime just and necessary cause to do that, which in regard of the thing done may bring them within the compass of Some Statute or branch of a statute;
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Now, if in such c•ses alwaies rigour should be used, Lawes intended for the benefit, should by such hard construction become the bane of humane society.
Now, if in such c•ses always rigour should be used, Laws intended for the benefit, should by such hard construction become the bane of humane society.
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but a Word and an Action, a Trespasse and a Processe: But most of our common Informers withall, Sycoph•nts you may call them (for that was their old name) like Verres his blood-hounds in Tully, that lye in the wind for game,
but a Word and an Actium, a Trespass and a Process: But most of our Common Informers withal, Sycoph•nts you may call them (for that was their old name) like Verres his bloodhounds in Tully, that lie in the wind for game,
and if they can but trip any man upon any breach of a penall Statute, there they fasten their teeth, and tugge him into the Courts without helpe ▪ unlesse he will dare offam Cerbero, (for that is it they look for) give them a sop, and then they are charmed for that time.
and if they can but trip any man upon any breach of a penal Statute, there they fasten their teeth, and tug him into the Courts without help ▪ unless he will Dare offam Cerbero, (for that is it they look for) give them a sop, and then they Are charmed for that time.
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Zacheus, besides that he was a Publicane, was it seemeth such a kind of Informer, NONLATINALPHABET, is the word Luk. 19. If I have played the Sycophant with any man,
Zacchaeus, beside that he was a Publican, was it seems such a kind of Informer,, is the word Luk. 19. If I have played the Sycophant with any man,
if I have wronged any man by forged cavillation, or wrung any thing from him by false accusation. A report of this third kind is false as devoid of equity.
if I have wronged any man by forged cavillation, or wrung any thing from him by false accusation. A report of this third kind is false as devoid of equity.
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know that in Gods estimation, and to common intendment in the language of Scripture, it is all one to speak an untruth, and to speak a truth in undue time,
know that in God's estimation, and to Common intendment in the language of Scripture, it is all one to speak an untruth, and to speak a truth in undue time,
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yet because he did it with an intent to bring mischief upon Ahimelech, who had done nothing but what well became an honest man to do, David chargeth him with telling of lyes, and telleth him he had a false tongue of his own for it, Psal. 53. [ Thy tongue imagineth wickednesse, and with lyes thou cuttest like a sharp rasour:
yet Because he did it with an intent to bring mischief upon Ahimelech, who had done nothing but what well became an honest man to do, David charges him with telling of lies, and Telleth him he had a false tongue of his own for it, Psalm 53. [ Thy tongue imagineth wickedness, and with lies thou cuttest like a sharp razor:
Thou hast loved unrighteousnesse more then goodnesse, and to talk of lyes more then righteousnesse: thou hast loved all words that may do hurt, O thou false tongue. ] Conclude hence;
Thou hast loved unrighteousness more then Goodness, and to talk of lies more then righteousness: thou hast loved all words that may do hurt, Oh thou false tongue. ] Conclude hence;
he that telleth the truth where it may do hurt, but especially if he tell it with that purpose and to that end that it may do hurt, he hath a false tongue, and he telleth a false lye, and he must pardon us if we take him for no better than the raiser of a false report.
he that Telleth the truth where it may do hurt, but especially if he tell it with that purpose and to that end that it may do hurt, he hath a false tongue, and he Telleth a false lie, and he must pardon us if we take him for no better than the raiser of a false report.
The first Accuser that ever was in the world, was a false Accuser: and that was the Devil. Who as he began betimes, for he was a liar from the beginning: so he began aloft ;
The First Accuser that ever was in the world, was a false Accuser: and that was the devil. Who as he began betimes, for he was a liar from the beginning: so he began aloft;
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for the first false report he raised, was of the most High. Unjustly accusing God himself unto our mother Eve in a few words of no fewer than three great crimes at once, Falshood, Tyranny, and Envy. He was then a slanderous accuser of his Maker ;
for the First false report he raised, was of the most High. Unjustly accusing God himself unto our mother Eve in a few words of no fewer than three great crimes At once, Falsehood, Tyranny, and Envy. He was then a slanderous accuser of his Maker;
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for the works of their Father they readily do. That Hellish Aphorisme they so faithfully practise, is one of his Principles: it was he first instilled it into them, Calumniare fortiter, aliquid adhaerebit, Smite with the tongue, and be sure to smite home;
for the works of their Father they readily do. That Hellish Aphorism they so faithfully practise, is one of his Principles: it was he First instilled it into them, Calumniare fortiter, Aliquid adhaerebit, Smite with the tongue, and be sure to smite home;
or sustain any wrong or losse in his person, goods, or state otherwise, by fraud, or violence, or casualty: he may possibly either by good fortune hear of his own again and recover it,
or sustain any wrong or loss in his person, goods, or state otherwise, by fraud, or violence, or casualty: he may possibly either by good fortune hear of his own again and recover it,
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or he may have restitution and satisfaction made him by those that wronged him, or by his good industry and providence he may live to see that losse repaired, and be in as good state as before.
or he may have restitution and satisfaction made him by those that wronged him, or by his good industry and providence he may live to see that loss repaired, and be in as good state as before.
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But he that hath his Name, and Credite, and Reputation causlesly called into question, sustaineth a losse by so much greater then any theft, by how much a good name is better than great riches.
But he that hath his Name, and Credit, and Reputation causelessly called into question, sustaineth a loss by so much greater then any theft, by how much a good name is better than great riches.
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but a defamed person no acquittall from the Iudge, no satisfaction from the Accuser, no following endeavours in himself can so restore in integrum, but that when the wound is healed, he shall yet carry the markes and the scarres of it to his dying day.
but a defamed person no acquittal from the Judge, no satisfaction from the Accuser, no following endeavours in himself can so restore in integrum, but that when the wound is healed, he shall yet carry the marks and the scars of it to his dying day.
but every busie base fellow that oweth him a spite shall be able to fetch him into the Courts, draw him from the necessary charge of his family and duties of his calling, to an unnecessary expence of money and time, torture him with endlesse delayes, and expose him to the pillage of every hungry Officer. It is one of the grievances God had against Jerusalem,
but every busy base fellow that owes him a spite shall be able to fetch him into the Courts, draw him from the necessary charge of his family and duties of his calling, to an unnecessary expense of money and time, torture him with endless delays, and expose him to the pillage of every hungry Officer. It is one of the grievances God had against Jerusalem,
and as he calleth them abominations, for which he threatneth to judge her, Ezek. 22. Viri detractores in te. In thee are men that carry tales to shed blood.
and as he calls them abominations, for which he threatens to judge her, Ezekiel 22. Viri Detractors in te. In thee Are men that carry tales to shed blood.
Beware then all you whose businesse or lot it is at this Assises, or hereafter may be, to be Plaintiffs, Accusers, Informers, or any way Parties in any Court of Justice, this or other, Civil or Ecclesiasticall: that you suffer not the guilt of this prohibition to cleave unto your Consciences.
Beware then all you whose business or lot it is At this Assizes, or hereafter may be, to be Plaintiffs, Accusers, Informers, or any Way Parties in any Court of justice, this or other, Civil or Ecclesiastical: that you suffer not the guilt of this prohibition to cleave unto your Consciences.
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Resolve therefore, if you be free, never to enter into any action or suite, wherein you cannot proceed with comfort, nor come off without injustice: or if already engaged, to make as good and speedy an end as you can of a bad matter, and to desist from farther prosecution.
Resolve Therefore, if you be free, never to enter into any actium or suit, wherein you cannot proceed with Comfort, nor come off without injustice: or if already engaged, to make as good and speedy an end as you can of a bad matter, and to desist from farther prosecution.
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Could any of you take it well at your neighbours hand, should he seek your life or livelyhood by suggesting against you things which you never had so much as the thought to do? or bring you into a peck of troubles, by wresting your words and actions wherein you meant nothing but well, to a dangerous construction:
Could any of you take it well At your neighbours hand, should he seek your life or livelihood by suggesting against you things which you never had so much as the Thought to do? or bring you into a peck of Troubles, by wresting your words and actions wherein you meant nothing but well, to a dangerous construction:
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and pretermitted Statute? He that should deal thus with you and yours. I know what would be said and thought: Griper, Knave, Villain, Divel incarnate ;
and pretermitted Statute? He that should deal thus with you and yours. I know what would be said and Thought: Griper, Knave, Villain, devil incarnate;
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then for every man carefully to avoid the inducing causes thereof, and the occasions of those causes. There are (God knoweth) in this present wicked world, to every kind of evil, inducements but too too many.
then for every man carefully to avoid the inducing Causes thereof, and the occasions of those Causes. There Are (God Knoweth) in this present wicked world, to every kind of evil, inducements but too too many.
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nor have lived to this hour, if he had not been in Law. Such cankered dispositions as these, without the more than ordinary mercy of God, there is little hope to reclaime:
nor have lived to this hour, if he had not been in Law. Such cankered dispositions as these, without the more than ordinary mercy of God, there is little hope to reclaim:
in whom although this malice reigneth not so universally, yet are they so far carried with private spleene and hatred against some particular men for some personall respect or other,
in whom although this malice Reigneth not so universally, yet Are they so Far carried with private spleen and hatred against Some particular men for Some personal respect or other,
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whom they envied because the King had preferred him above them. And in all ages of the world wicked and prophane men have been busie to suggest the worst they could, against those that have been faithfull in their callings ;
whom they envied Because the King had preferred him above them. And in all ages of the world wicked and profane men have been busy to suggest the worst they could, against those that have been faithful in their callings;
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especially in the callings of the Magistracy or Ministery: that very faithfulnesse of theirs being to the other a sufficient ground of malice. To remedy this, take the Apostles rule, Heb. 12. Look diligently lest any root of bitternesse springing up trouble you, & thereby many be defiled.
especially in the callings of the Magistracy or Ministry: that very faithfulness of theirs being to the other a sufficient ground of malice. To remedy this, take the Apostles Rule, Hebrew 12. Look diligently lest any root of bitterness springing up trouble you, & thereby many be defiled.
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The second Inducement is Obsequiousnesse. When either out of a base feare of displeasing some that have power to do us a displeasure, or out of a baser Ambition to scrue our selves into the service or favour of those that may advance us;
The second Inducement is Obsequiousness. When either out of a base Fear of displeasing Some that have power to do us a displeasure, or out of a baser Ambition to scrue our selves into the service or favour of those that may advance us;
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so making our selves as it were baudes unto their lust, and open instruments of their secret malice. Out of that base feare, the Elders of Iesreel, upon the Queenes Letter, whom they durst not displease, caused an accusation to be framed against innocent Naboth. And out of this base Ambition, Doeg to pick a thank with his Master, and to endeare himself farther into his good opinion, told tales of David and Ahimelech. To remedy this, remember the service and offices you owe to the greatest Masters upon earth, have their bounds set them which they may not passe.
so making our selves as it were bawds unto their lust, and open Instruments of their secret malice. Out of that base Fear, the Elders of Israel, upon the Queens letter, whom they durst not displease, caused an accusation to be framed against innocent Naboth. And out of this base Ambition, Doeg to pick a thank with his Master, and to endear himself farther into his good opinion, told tales of David and Ahimelech. To remedy this, Remember the service and Offices you owe to the greatest Masters upon earth, have their bounds Set them which they may not pass.
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And that is, when either to make our own cause the better we seek to bring envie and prejudice upon our adversaries, by making his seeme worse: or when being our selves guilty, we think to cover our own crimes,
And that is, when either to make our own cause the better we seek to bring envy and prejudice upon our Adversaries, by making his seem Worse: or when being our selves guilty, we think to cover our own crimes,
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we may think perhaps to get this advantage to our selves, and so rather choose to be Plaintiffes then Defendants, because (as Solomon saith) He that is first in his own tale seemeth righteous. To remedy this;
we may think perhaps to get this advantage to our selves, and so rather choose to be Plaintiffs then Defendants, Because (as Solomon Says) He that is First in his own tale seems righteous. To remedy this;
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That which the Apostle calleth the root of all evil; and which were it not, there could not be the hundreth part of those suites, and troubles, and wrongs;
That which the Apostle calls the root of all evil; and which were it not, there could not be the Hundredth part of those suits, and Troubles, and wrongs;
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yet are there even in corrupt nature such impressions of the common principles of justice and equity, that men would not often do great wrongs gratis, and for nothing.
yet Are there even in corrupt nature such impressions of the Common principles of Justice and equity, that men would not often do great wrongs gratis, and for nothing.
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do they aime think you so much at the execution of good Lawes, the punishment of offenders, and the reformation of abuses, as at the prey, and the booty, and to get a piece of money to themselves? For let the offence be what it will, deal but with them:
do they aim think you so much At the execution of good Laws, the punishment of offenders, and the Reformation of Abuses, as At the prey, and the booty, and to get a piece of money to themselves? For let the offence be what it will, deal but with them:
I have now done with you that are Accusers: whose care must be, according to the Text-reading, not to raise a false report. But the Margent remembers me, there are others whom this prohibition concerneth besides you, or rather above you;
I have now done with you that Are Accusers: whose care must be, according to the Text reading, not to raise a false report. But the Margin remembers me, there Are Others whom this prohibition concerns beside you, or rather above you;
A thing so weighty, and withall so pertinent to the generall argument of this Scripture, th•t some Translations have passed it in the Text. And the Original word comprehendeth it.
A thing so weighty, and withal so pertinent to the general argument of this Scripture, th•t Some Translations have passed it in the Text. And the Original word comprehendeth it.
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so certainly there would be fewer false reports raised in judgement, if they were more sparingly received. And therefore in this case also the Receiver must goe pari passu with the Raiser: who,
so Certainly there would be fewer false reports raised in judgement, if they were more sparingly received. And Therefore in this case also the Receiver must go Pair passu with the Raiser: who,
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and becometh guilty of the same sins, the same wrongs, the same mischiefs with the first offender, the false Accuser. David as he inveigeth against Doeg in the Psalm for telling: so he elsewhere expostulateth with Saul for hearing unjust reports of him.
and Becometh guilty of the same Sins, the same wrongs, the same mischiefs with the First offender, the false Accuser. David as he inveigeth against Doeg in the Psalm for telling: so he elsewhere expostulateth with Saul for hearing unjust reports of him.
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onely here is the difference, The Raiser hath this Familiar in his tongue, the Receiver in his eare. Whosoever then sitteth in the place of Magistracy and publick judicature in foro externo, or is by vertue of his calling otherwise invested with any jurisdiction or power to hear and examine the accusations of others:
only Here is the difference, The Raiser hath this Familiar in his tongue, the Receiver in his ear. Whosoever then Sitteth in the place of Magistracy and public judicature in foro externo, or is by virtue of his calling otherwise invested with any jurisdiction or power to hear and examine the accusations of Others:
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I know not how he shall be able to discharge himself in foro interno from a kind of Champerty (if my ignorance make me not abuse the word) or at leastwise from misprision of Calumny and unjust accusations;
I know not how he shall be able to discharge himself in foro interno from a kind of Champerty (if my ignorance make me not abuse the word) or At leastwise from Misprision of Calumny and unjust accusations;
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A point so material, that some Expositors make it a thing principally intended in this first branch of my Text, Ut non audiatur una pars sine alia, saith Lyra. Suiters will be impudent, to forestall the publick hearing by private informations: even to the Iudge himself, if the accesse be easie;
A point so material, that Some Expositors make it a thing principally intended in this First branch of my Text, Ut non audiatur una pars sine Alias, Says Lyra. Suitors will be impudent, to forestall the public hearing by private informations: even to the Judge himself, if the access be easy;
or at leastwise (which indeed maketh lesse noyse, but is nothing less pernicious) to his servant or favourite that hath his ear, if he have any such noted servant or favourite. He therefore that would resolve not to receive a false report, and be sure to hold his resolution, let him resolve (so far as he can avoid it) to receive no report in private ; (for a thousand to one that is a false one) or, where he cannot well avoid it, to be ready to receive the information of the adverse part withall;
or At leastwise (which indeed makes less noise, but is nothing less pernicious) to his servant or favourite that hath his ear, if he have any such noted servant or favourite. He Therefore that would resolve not to receive a false report, and be sure to hold his resolution, let him resolve (so Far as he can avoid it) to receive no report in private; (for a thousand to one that is a false one) or, where he cannot well avoid it, to be ready to receive the information of the adverse part withal;
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Secondly, let him have the conscience first, and then the patience too (and yet if he have the conscience, certainly he will have the patience ) to make search into the truth of things:
Secondly, let him have the conscience First, and then the patience too (and yet if he have the conscience, Certainly he will have the patience) to make search into the truth of things:
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and not be dainty of his pains herein, though matters be intricate, and the labour like to be long and irksome, to find out if it be possible the bottome of a business,
and not be dainty of his pains herein, though matters be intricate, and the labour like to be long and irksome, to find out if it be possible the bottom of a business,
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and where indeed the fault lieth first or most. It was a great over-sight in a good King, for David to give away Mephibosheths living from him to his Accuser, and that upon the bare credit of his accusation. It had been more for his honour, to have done as Iob did before him, to have searched out the cause he knew not ;
and where indeed the fault lies First or most. It was a great oversight in a good King, for David to give away Mephibosheth's living from him to his Accuser, and that upon the bore credit of his accusation. It had been more for his honour, to have done as Job did before him, to have searched out the cause he knew not;
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An example in the story of the Law, Gen. 18. where he did not presently give judgement against Sodome upon the cry of their sins, that was come up before him:
an Exampl in the story of the Law, Gen. 18. where he did not presently give judgement against Sodom upon the cry of their Sins, that was come up before him:
What through Malice, Obsequiousness, Coverture, and Covetousness, counterfeit reports are daily raised: and there is much cunning used by those that raise them, much odde shuffling and packing, and combining to give them the colour and face of perfect truth. As then a plain Countrey-man, that would not willingly be cousened in his pay, to take a slip for a currant piece, or brasse for silver, leisurely turneth over every piece he receiveth;
What through Malice, Obsequiousness, Coverture, and Covetousness, counterfeit reports Are daily raised: and there is much cunning used by those that raise them, much odd shuffling and packing, and combining to give them the colour and face of perfect truth. As then a plain Countryman, that would not willingly be cozened in his pay, to take a slip for a currant piece, or brass for silver, leisurely turns over every piece he receives;
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such jealousie should the Magistrate use, and such industry, especially where there appeareth cause of suspicion, by all means to sift and to bolt out the truth, if he would not be cheated with a false report instead of a true.
such jealousy should the Magistrate use, and such industry, especially where there appears cause of suspicion, by all means to sift and to bolt out the truth, if he would not be cheated with a false report instead of a true.
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Thirdly, let him take heed he do not give countenance or encouragement, more then right and reason requireth, to contentious persons, known Sycophants, and common Informers. If there should be no Accusers to make complaints, Offenders would be no offenders, for want of due Correction ;
Thirdly, let him take heed he do not give countenance or encouragement, more then right and reason requires, to contentious Persons, known sycophants, and Common Informers. If there should be no Accusers to make complaints, Offenders would be no offenders, for want of due Correction;
well favouredly beat them off, yea, and (if after all that they still continue mankeen) knock out their teeth, or break their legs, to prevent a worse mischief.
well favoredly beatrice them off, yea, and (if After all that they still continue mankeen) knock out their teeth, or break their legs, to prevent a Worse mischief.
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He then that in the place of Magistracy would decline both the fault and suspition of such unworthy Collusion: it standeth him upon with all his best endeavours by chaining and muzling these beasts to prevent them from biting where they should not;
He then that in the place of Magistracy would decline both the fault and suspicion of such unworthy Collusion: it Stands him upon with all his best endeavours by chaining and muzzling these beasts to prevent them from biting where they should not;
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and, if they have fastned already, then by delivering the oppressed (with Iob ) To pluck the prey from between their teeth, and by exercising just severity upon them to break their jaws for doing farther harm.
and, if they have fastened already, then by delivering the oppressed (with Job) To pluck the prey from between their teeth, and by exercising just severity upon them to break their Jaws for doing farther harm.
for the discountenancing of false Accusers, and the lessening both of their number and insolency. Let every good Magistrate take it into his proper consideration;
for the discountenancing of false Accusers, and the lessening both of their number and insolency. Let every good Magistrate take it into his proper consideration;
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for the avoiding of Malicious suites, and that men should not be brought into trouble upon slight informations: I find that aamong the Romans the Accuser in most cases might not be admitted to put in his libell, untill he had first taken his corporall oath before the Praetor, that he was free from all malicious and Calumnious intent.
for the avoiding of Malicious suits, and that men should not be brought into trouble upon slight informations: I find that among the Romans the Accuser in most cases might not be admitted to put in his libel, until he had First taken his corporal oath before the Praetor, that he was free from all malicious and Calumnious intent.
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Certain it is, as dayly experience sheweth, that many men who make no conscience of a lye, do yet take some bog at an Oath. And it cannot but open a wide gap to the raising and receiving of false reports,
Certain it is, as daily experience shows, that many men who make no conscience of a lie, do yet take Some bog At an Oath. And it cannot but open a wide gap to the raising and receiving of false reports,
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if the Magistrate when he may help it, to enrich himself or his officers, or for any other indirect end, shall suffer men to be impleaded and brought into trouble upon Bills and Presentments tendered without oath.
if the Magistrate when he may help it, to enrich himself or his Officers, or for any other indirect end, shall suffer men to be impleaded and brought into trouble upon Bills and Presentments tendered without oath.
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Secondly, since Lawes cannot be so conceived, but that through the infinite variety of humane occurrences, they may sometimes fall heavy upon particular men: and yet for the preventing of more generall inconveniencies it is necessary there should be Lawes (for better a mischiefe sometimes,
Secondly, since Laws cannot be so conceived, but that through the infinite variety of humane occurrences, they may sometime fallen heavy upon particular men: and yet for the preventing of more general inconveniences it is necessary there should be Laws (for better a mischief sometime,
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then alwayes an Inconvenience: ) there hath been left, for any thing I find to the contrary, in all well-governed policies, a kind of latitude more or lesse,
then always an Inconvenience:) there hath been left, for any thing I find to the contrary, in all well-governed policies, a kind of latitude more or less,
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and power in the Magistrates, even in those Courts that were strictissimi juris, upon fit occasion to qualifie and to mitigate something the rigour of the Lawes by the Rules of Equity. For I know not any extremity of Wrong beyond the extremity of Right: when Lawes intended for fences are made snares, and are calumniously wrested to oppresse that innocency which they should protect. And this is most properly Calumny in the prime notion of the word,
and power in the Magistrates, even in those Courts that were strictissimi Juris, upon fit occasion to qualify and to mitigate something the rigour of the Laws by the Rules of Equity. For I know not any extremity of Wrong beyond the extremity of Right: when Laws intended for fences Are made snares, and Are calumniously wrested to oppress that innocency which they should Pact. And this is most properly Calumny in the prime notion of the word,
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for a man upon a meere trick or quillet from the letters and syllables of the Law, or other writing, or evidence, pressed with advantage, to bring his action or lay his accusation against another man;
for a man upon a mere trick or quillet from the letters and syllables of the Law, or other writing, or evidence, pressed with advantage, to bring his actium or lay his accusation against Another man;
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Now if the Magistrate of Justice shall use his full power, by interpreting the Law in rigour where he should not, to second the boldnesse of a calumnious Accuser: or if he shall not use his full power, by affording his lawfull favour in due time and place, to succour the innocency of the so accused: he shall thereby but give encouragement to the Raisers, and he must look to answer for it one day,
Now if the Magistrate of justice shall use his full power, by interpreting the Law in rigour where he should not, to second the boldness of a calumnious Accuser: or if he shall not use his full power, by affording his lawful favour in due time and place, to succour the innocency of the so accused: he shall thereby but give encouragement to the Raisers, and he must look to answer for it one day,
Thirdly, since that Iustice which especially supporteth the Common-weale, consisteth in nothing more then in the right distribution of rewards and punishments: many Law-givers have been carefull, by proposing rewards, to encourage men to give in true and needfull informations,
Thirdly, since that justice which especially supporteth the Commonweal, Consisteth in nothing more then in the right distribution of rewards and punishments: many Lawgivers have been careful, by proposing rewards, to encourage men to give in true and needful informations,
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unlesse there were some profit mixt withall to sweeten that hatred, and to countervaile that envy. For which cause in most Penall Statutes, a moity, or a third, or fourth (which was the usuall proportion in Rome, whence the name of quadruplatores came) or some other greater or lesser part of the fine, penalty, or forfeiture expressed in the Law, is by the said Law allowed to the Informer, by way of recompence for the service he hath done the State by his information.
unless there were Some profit mixed withal to sweeten that hatred, and to countervail that envy. For which cause in most Penal Statutes, a moiety, or a third, or fourth (which was the usual proportion in Room, whence the name of quadruplatores Come) or Some other greater or lesser part of the fine, penalty, or forfeiture expressed in the Law, is by the said Law allowed to the Informer, by Way of recompense for the service he hath done the State by his information.
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as it is meet he should attend it, so it is meet it should maintain him, for Who goeth to warfare at any time of his own cost? But if such an Informer shall indict one man for an offence, pretending it to be done to the great hurt of the Common-weale,
as it is meet he should attend it, so it is meet it should maintain him, for Who Goes to warfare At any time of his own cost? But if such an Informer shall indict one man for an offence, pretending it to be done to the great hurt of the Commonweal,
and so far forth a false report, as every thing may be called false when it is partiall, and should be entire. And the Magistrate, if he have power to chastise such an Informer, some semblance whereof there was in that Iudicium Praevaricationis in Rome, he shall do the Common-wealth good service,
and so Far forth a false report, as every thing may be called false when it is partial, and should be entire. And the Magistrate, if he have power to chastise such an Informer, Some semblance whereof there was in that Iudicium Praevaricationis in Rome, he shall do the Commonwealth good service,
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In private and civil Controversies, for tryall of right between party and party, they had their Sponsiones: which was a summe of money in some proportionable rate to the value of the thing in Question;
In private and civil Controversies, for trial of right between party and party, they had their Sponsiones: which was a sum of money in Some proportionable rate to the valve of the thing in Question;
for great ones to impute their own wilfull oversights to the fault or negligence of their servants. Caius Verres, (whom I cannot but now and then mention,
for great ones to impute their own wilful oversights to the fault or negligence of their Servants. Caius Verres, (whom I cannot but now and then mention,
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which the Plaintiffe entred bond to pay to the Defendant in case he should not be able to prove his Action; the Defendant also making the like sponsion and entring the like bond, in case he should be cast. But in publick and criminall matters, whether Capitall or Penall, if for want of due proof on the Accusers part, the party accused were quit in judgment;
which the Plaintiff entered bound to pay to the Defendant in case he should not be able to prove his Actium; the Defendant also making the like sponsion and entering the like bound, in case he should be cast. But in public and criminal matters, whither Capital or Penal, if for want of due proof on the Accusers part, the party accused were quit in judgement;
there went a tryall upon the Accuser, at the suite of the Accused, which they called Iudicium Calumniae: wherein they examined the originall ground and foundation of the Accusation. Which if it appeared to have proceeded from some just error or mistake bonâ fide, it excused him:
there went a trial upon the Accuser, At the suit of the Accused, which they called Iudicium Calumniae: wherein they examined the original ground and Foundation of the Accusation. Which if it appeared to have proceeded from Some just error or mistake bonâ fide, it excused him:
but if should appeare the accusation to have proceeded from some left-handed respect, as Malice, Envy, Gain, &c. he was then condemned of Calumny. And his ordirnary punishment then was, whereunto he had virtually bound himself by subscribing his libel, Poena talionis, the same kind of punishment whatsoever it was, which by the Laws had been due to the party accused,
but if should appear the accusation to have proceeded from Some Left-handed respect, as Malice, Envy, Gain, etc. he was then condemned of Calumny. And his ordirnary punishment then was, whereunto he had virtually bound himself by subscribing his libel, Poena Talionis, the same kind of punishment whatsoever it was, which by the Laws had been due to the party accused,
Yea & for his farther shame it was provided by one Law, that he should be burnt in the forehead with the Letter K. to proclaim him a Calumniator to the world:
Yea & for his farther shame it was provided by one Law, that he should be burned in the forehead with the letter K. to proclaim him a Calumniator to the world:
and the poor injured innocent the while be held in as in a prison, till he have paid the utmost farthing? I say not of what is due, but of what shall be demanded by every man that hath but a piece of an office about the Courts.
and the poor injured innocent the while be held in as in a prison, till he have paid the utmost farthing? I say not of what is due, but of what shall be demanded by every man that hath but a piece of an office about the Courts.
and shall have cause to answer the congratulations of their friends, as Pyrrhus did his after he had gotten two famous victories over the Romans, that if they should get a few more such victories, it would be to their utter undoing. If the Magistrate had power to make the wronged party full restitution, allowing him all costs and dammages to a half-penny;
and shall have cause to answer the congratulations of their Friends, as Phyrrhus did his After he had got two famous victories over the Roman, that if they should get a few more such victories, it would be to their utter undoing. If the Magistrate had power to make the wronged party full restitution, allowing him all costs and damages to a halfpenny;
when for this very sin of false accusation he imposed upon himself, as a kind of satisfactory penance, a four-fold restitution, Luc. 19. Here was a right Quadruplator indeed; and in the best sense:
when for this very since of false accusation he imposed upon himself, as a kind of satisfactory penance, a fourfold restitution, Luke 19. Here was a right Quadruplator indeed; and in the best sense:
Of ordinary private men we make conjecture, by their gestures, by their speeches, by their companions. But Magistrates and great ones, who live more in the eye of the world,
Of ordinary private men we make conjecture, by their gestures, by their Speeches, by their Sodales. But Magistrates and great ones, who live more in the eye of the world,
Sycophants will pluck in their horns, and be out of heart and hope to find the Masters of such servants facile to give way to their false Calumniations. But if these be insolent & hungry companions,
sycophants will pluck in their horns, and be out of heart and hope to find the Masters of such Servants facile to give Way to their false Calumniations. But if these be insolent & hungry Sodales,
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because there is scarce to be found such another compleat Exemplar of a wicked Magistrate;) would usually complain, that he was unjustly oppressed, not with his own, but with the crimes of his followers. But why then did he keep such a kennel of sharks about him? why did he not either speedily reforme them,
Because there is scarce to be found such Another complete Exemplar of a wicked Magistrate;) would usually complain, that he was unjustly oppressed, not with his own, but with the crimes of his followers. But why then did he keep such a kennel of sharks about him? why did he not either speedily reform them,
and if he have a numerous Family, and keep many, it is a rare thing if he have not some bad: as in a great herd there will be some rascall Deer. But then it is but one or a few ;
and if he have a numerous Family, and keep many, it is a rare thing if he have not Some bad: as in a great heard there will be Some rascal Deer. But then it is but one or a few;
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But when in the generality they are such; when they are openly and impudently such; when every body seeth, and saith, the Master cannot chuse but know they are such:
But when in the generality they Are such; when they Are openly and impudently such; when every body sees, and Says, the Master cannot choose but know they Are such:
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implying, that when the servants of the former governours oppressed the people, it was their Masters doing, at leastwise their Masters suffering ▪ [ Even their servants bare rule over the people:
implying, that when the Servants of the former Governors oppressed the people, it was their Masters doing, At leastwise their Masters suffering ▪ [ Even their Servants bore Rule over the people:
] The Magistrate therefore that would speedily smoke away these Gnats that swarm about the Courts of justice, and will be offering at his ear, to buzze false reports thereinto:
] The Magistrate Therefore that would speedily smoke away these Gnats that swarm about the Courts of Justice, and will be offering At his ear, to buzz false reports thereinto:
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Say he be of never so serviceable qualities, and useful abilities otherwise, so as the Master might almost as well spare his right eye, or his right hand, as forgo his service:
Say he be of never so serviceable qualities, and useful abilities otherwise, so as the Master might almost as well spare his right eye, or his right hand, as forgo his service:
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He that will thus resolve, and thus do, it may be presumed he will not knowingly give either way to a false report, or countenance to the reporter. And so much for our first Rule;
He that will thus resolve, and thus do, it may be presumed he will not knowingly give either Way to a false report, or countenance to the reporter. And so much for our First Rule;
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My first purpose I confess was to have spoken also to the Witness, & to the Iurer, & to the Pleader, & to the Officer, from the other four Rules in my text,
My First purpose I confess was to have spoken also to the Witness, & to the Juror, & to the Pleader, & to the Officer, from the other four Rules in my text,
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my meditations would swell to the proportion rather of a Treatise then a Sermon: and what patience were able to sit them out? Therefore I must not do it.
my meditations would swell to the proportion rather of a Treatise then a Sermon: and what patience were able to fit them out? Therefore I must not do it.
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For it is the Accuser that layeth the first stone: the rest do but build upon his foundation. And if there were no false reports raised or received: there would be the lesse use of,
For it is the Accuser that Layeth the First stone: the rest do but built upon his Foundation. And if there were no false reports raised or received: there would be the less use of,
and withall to make application ( mutatis mutandis ) unto themselves, of whatsoever hath been presently spoken to the Accuser, and to the Magistrate from this first rule. Whereof, (for the better furtherance of their Application, and relief of all our memories ) the summe in brief is thus.
and withal to make application (mutatis mutandis) unto themselves, of whatsoever hath been presently spoken to the Accuser, and to the Magistrate from this First Rule. Whereof, (for the better furtherance of their Application, and relief of all our memories) the sum in brief is thus.
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First, concerning the Accuser, (and that is every party in a cause or tryall,) he must take heed he do not raise a false report: which is done, first, by forging a meer untruth ;
First, Concerning the Accuser, (and that is every party in a cause or trial,) he must take heed he do not raise a false report: which is done, First, by forging a mere untruth;
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he first committeth a haynous sin himself, and secondly grievously wrongeth his neighbour, and thirdly bringeth a great deal of mischief to the Common-weal.
he First Committeth a heinous sin himself, and secondly grievously wrongeth his neighbour, and Thirdly brings a great deal of mischief to the Commonweal.
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we should humbly beseech him of his gracious goodnesse to give a blessing to that which hath been spoken agreeably to his word, that it may bring forth in us the fruits of Godliness, Charity, and Iustice ;
we should humbly beseech him of his gracious Goodness to give a blessing to that which hath been spoken agreeably to his word, that it may bring forth in us the fruits of Godliness, Charity, and justice;
THe abridgement is short, which some have made of the whole Book of Psalmes, but into two words, Hosannah, and Hallelujah: most of the Psalmes spending themselves, as in their proper arguments, either in Supplication, praying unto God for his blessings, and that is Hosannah ;
THe abridgement is short, which Some have made of the Whole Book of Psalms, but into two words, Hosannah, and Hallelujah: most of the Psalms spending themselves, as in their proper Arguments, either in Supplication, praying unto God for his blessings, and that is Hosannah;
The word Hallelujah, both prefixed in the title, and repeated in the close of it, sufficiently giveth it to be a Psalm of Thanksgiving: as are also the three next before it, and the next after it.
The word Hallelujah, both prefixed in the title, and repeated in the close of it, sufficiently gives it to be a Psalm of Thanksgiving: as Are also the three next before it, and the next After it.
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In the rest, the Psalmist draweth his argument from other considerations: in this, from the consideration of Gods mercifull removall of those judgements he had in his just wrath brought upon his own people Israel for their sinnes, upon their repentance.
In the rest, the Psalmist draws his argument from other considerations: in this, from the consideration of God's merciful removal of those Judgments he had in his just wrath brought upon his own people Israel for their Sins, upon their Repentance.
yet of sundry the most famous rebellions of that people against their God, and of Gods both justice and mercy abundantly manifested in his proceedings with them thereupon.
yet of sundry the most famous rebellions of that people against their God, and of God's both Justice and mercy abundantly manifested in his proceedings with them thereupon.
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First, he preventeth them with undeserved favours: they unmindfull of his benefits, provoke him by their rebellions: he in his just wrath chastiseth them with heavie plagues: they humbled under the rod, seeke to him for ease:
First, he preventeth them with undeserved favours: they unmindful of his benefits, provoke him by their rebellions: he in his just wrath Chastiseth them with heavy plagues: they humbled under the rod, seek to him for ease:
Neverthelesse he regarded their affliction, when he heard their cry: the other two. The particular rebellions of the people in this Psalme instanced in, are many ;
Nevertheless he regarded their affliction, when he herd their cry: the other two. The particular rebellions of the people in this Psalm instanced in, Are many;
when lothing Manna they lusted for flesh, verse 13. Their seditious conspiracy under Corah and his confederates against Moses, verse 16. Their grosse Idolatry at Horeb in making and worshipping the golden Calfe, verse 19. Their distrustfull murmuring at their portion, in thinking scorn of the promised pleasant Land, verse 24. Their fornicating both bodily with the daughters,
when loathing Manna they lusted for Flesh, verse 13. Their seditious Conspiracy under Corah and his confederates against Moses, verse 16. Their gross Idolatry At Horeb in making and worshipping the golden Calf, verse 19. Their distrustful murmuring At their portion, in thinking scorn of the promised pleasant Land, verse 24. Their fornicating both bodily with the daughters,
in three verses three speciall things, The Sin, the Plague, the Deliverance. The Sinne, with the Aggravation thereof, v. 28. [ They joyned themselves also unto Baal-Peor,
in three Verses three special things, The since, the Plague, the Deliverance. The Sin, with the Aggravation thereof, v. 28. [ They joined themselves also unto Baal-peor,
the plague was stayed. The person holy, the action zealous, the successe happy. Of each of these I shall endeavour to speak something, applyably to the present condition of these heavy times, and the present occasion of this frequent assembly. But because the argument of the whole verse is a Deliverance, and that Deliverance supposeth a plague, and every plague supposeth a sin: I must take leave before I enter upon the Particulars now proposed from the Text,
the plague was stayed. The person holy, the actium zealous, the success happy. Of each of these I shall endeavour to speak something, applyably to the present condition of these heavy times, and the present occasion of this frequent assembly. But Because the argument of the Whole verse is a Deliverance, and that Deliverance Supposeth a plague, and every plague Supposeth a since: I must take leave before I enter upon the Particulars now proposed from the Text,
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that so we may have some more distinct knowledge both what Israels sinne was, and how they were plagued, and upon what occasion and by what means Phinehes wrought their deliverance.
that so we may have Some more distinct knowledge both what Israel's sin was, and how they were plagued, and upon what occasion and by what means Phinehas wrought their deliverance.
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When Israel, travelling from the Land of bondage to the Land of Promise through the wildernesse, were now come as far as the plaines of Moab, and there encamped:
When Israel, traveling from the Land of bondage to the Land of Promise through the Wilderness, were now come as Far as the plains of Moab, and there encamped:
consulted with the Midianites, his neighbours and allies, and after some advice resolved upon this conclusion, to hire Balaam a famous Sorcerer in those times and quarters, to lend them his assistance:
consulted with the midianites, his neighbours and allies, and After Some Advice resolved upon this conclusion, to hire balaam a famous Sorcerer in those times and quarters, to lend them his assistance:
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Where he will blesse, (and he will blesse where he is faithfully obeyed and depended upon;) neither power nor policy can prevaile for a Curse. Balaam the wicked wretch,
Where he will bless, (and he will bless where he is faithfully obeyed and depended upon;) neither power nor policy can prevail for a Curse. balaam the wicked wretch,
yea and angry at God himself, who by restraining his tongue had voided his hopes, and withheld him from pay, and honour: the wretched covetous Hypocrite,
yea and angry At God himself, who by restraining his tongue had voided his hope's, and withheld him from pay, and honour: the wretched covetous Hypocrite,
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He giveth the Moabites and the Midianites counsell to smother their hatred with pretensions of peace, and by sending the fairest of their daughters among them, to enveigle them with their beauty, and to entice them first to corporall, and after, by that, to spirituall whoredome: That so Israel, shrinking frow the Love and Feare and Obedience of their God, might forfeit the interest they had in his protection ;
He gives the Moabites and the midianites counsel to smother their hatred with pretensions of peace, and by sending the Fairest of their daughters among them, to inveigle them with their beauty, and to entice them First to corporal, and After, by that, to spiritual whoredom: That so Israel, shrinking frow the Love and fear and obedience of their God, might forfeit the Interest they had in his protection;
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and by sinne bring themselves under that wrath and curse of God, which neither those great Princes by their Power, nor their wisest Counsellers by their Policy, nor Balaam himself by his Sorcery, could bring upon them.
and by sin bring themselves under that wrath and curse of God, which neither those great Princes by their Power, nor their Wisest Counsellers by their Policy, nor balaam himself by his Sorcery, could bring upon them.
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and by wanton insinuations to draw them to sit with them in the Temples, and to accompany them at the feasts, and to eate with them of the sacrifices, yea and to bow the knees with them to the honour of their Idols. Insomuch as Israel joyned themselves to Baal-peor, and ate the sacrifices of that dead and abominable Idol at the least (for all Idols are such) if not,
and by wanton insinuations to draw them to fit with them in the Temples, and to accompany them At the feasts, and to eat with them of the Sacrifices, yea and to bow the knees with them to the honour of their Idols. Insomuch as Israel joined themselves to Baal-peor, and ate the Sacrifices of that dead and abominable Idol At the least (for all Idols Are such) if not,
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and such as will bring a curse upon a people without the help of a Conjurer. When that God, who is a jealous God, and jealous of nothing more then his honour, shall see that people, whom he had made choyce of from among all the nations of the earth to be his own peculiar people, and betrothed to himself by an everlasting Covenant, to break the Covenant of Wedlock with him,
and such as will bring a curse upon a people without the help of a Conjurer. When that God, who is a jealous God, and jealous of nothing more then his honour, shall see that people, whom he had made choice of from among all the Nations of the earth to be his own peculiar people, and betrothed to himself by an everlasting Covenant, to break the Covenant of Wedlock with him,
But the people by their plague made sensible of their sinne, humbled themselves (as it should seem, the very first day of the plague) in a solemn and generall assembly, weeping and mourning both for Sinne and Plague, Before the door of the Tabernacle of the Congregation.
But the people by their plague made sensible of their sin, humbled themselves (as it should seem, the very First day of the plague) in a solemn and general assembly, weeping and mourning both for Sin and Plague, Before the door of the Tabernacle of the Congregation.
when loe Zimri, a Prince of a chiefe house in one of their Tribes, in the heat of his Pride and lust, cometh openly in the face of Moses and all the Congregation, and bringeth his Minion with him, Cosbi the daughter of one of the five Kings of Midian into his Tent, there to commit filthinesse with her.
when lo Zimri, a Prince of a chief house in one of their Tribes, in the heat of his Pride and lust, comes openly in the face of Moses and all the Congregation, and brings his Minion with him, Cozbi the daughter of one of the five Kings of Midian into his Tent, there to commit filthiness with her.
But Phinehes enraged with a Pious indignation to see such foul affront given to God, and the Magistrate, and the Congregation, at such a heavy time, and in such open manner, and for that very sinne for which they then lay under Gods hand;
But Phinehas enraged with a Pious Indignation to see such foul affront given to God, and the Magistrate, and the Congregation, At such a heavy time, and in such open manner, and for that very sin for which they then lay under God's hand;
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thought there was something more to be done then bare weeping: and therefore his blood warmed with an holy zeale, he starteth up forthwith, maketh to the Tent where these two great personages were,
Thought there was something more to be done then bore weeping: and Therefore his blood warmed with an holy zeal, he starts up forthwith, makes to the Tent where these two great Personages were,
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And the next thing we heare, is, God well pleased with the zeal of his servant, and the execution of those malefactors, is appeased toward his people, and withdraweth his hand and his plague from them.
And the next thing we hear, is, God well pleased with the zeal of his servant, and the execution of those malefactors, is appeased towards his people, and withdraweth his hand and his plague from them.
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The Person, the instrument to work this deliverance for Israel, was Phinehes. He was the sonne of Eleazar, who was then High Priest in immediate succession to his father Aaron, not long before deceased:
The Person, the Instrument to work this deliverance for Israel, was Phinehas. He was the son of Eleazar, who was then High Priest in immediate succession to his father Aaron, not long before deceased:
employed afterwards by the State of Israel in the greatest affaires, both of War and Ambassie. But it was this Heroicall act of his, in doing execution upon those two great audacious offenders, which got him the first,
employed afterwards by the State of Israel in the greatest affairs, both of War and Ambassy. But it was this Heroical act of his, in doing execution upon those two great audacious offenders, which god him the First,
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and what congruity there might be between what he was, and what he did. He was of the Tribe of Levi: and that whole Tribe was set apart for the service of the Tabernacle. And he was of the sonnes of Aaron, & so NONLATINALPHABET, of the Family and Linage of the High Priests:
and what congruity there might be between what he was, and what he did. He was of the Tribe of Levi: and that Whole Tribe was Set apart for the service of the Tabernacle. And he was of the Sons of Aaron, & so, of the Family and Lineage of the High Priests:
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and those for the most part concerning matters either meerly, or mixtly Ecclesiasticall: but neither to give sentence, nor to do execution, in matters and causes meerly Civil, as by any right or vertue of his Leviticall or Priestly office.
and those for the most part Concerning matters either merely, or mixedly Ecclesiastical: but neither to give sentence, nor to do execution, in matters and Causes merely Civil, as by any right or virtue of his Levitical or Priestly office.
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The more unreasonable is the High Priest of Rome, to challenge to himself any temporall or Civil jurisdiction, as virtually annexed to his spirituall Power, or necessarily derived thence.
The more unreasonable is the High Priest of Rome, to challenge to himself any temporal or Civil jurisdiction, as virtually annexed to his spiritual Power, or necessarily derived thence.
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The spirituall Power conferred in Holy Orders doth not include the Power of Temporall jurisdiction. If Phinehes here execute judgement upon a Prince of Israel ;
The spiritual Power conferred in Holy Order does not include the Power of Temporal jurisdiction. If Phinehas Here execute judgement upon a Prince of Israel;
and for ever cut off all claime of temporall jurisdiction, as by any vertue annexed to the Keyes. If the Bishops of Rome could have contented themselves to have enjoyed those Temporalties, wherewith the bounty of Christian Emperours had endowed that Sea (whether well, or ill, whether too much, or no, I now inquire not,) but if they could have been content to have holden them upon the same termes they first had them, without seeking to change the old tenure ;
and for ever Cut off all claim of temporal jurisdiction, as by any virtue annexed to the Keys. If the Bishops of Room could have contented themselves to have enjoyed those Temporalities, wherewith the bounty of Christian emperors had endowed that Sea (whither well, or ill, whither too much, or no, I now inquire not,) but if they could have been content to have held them upon the same terms they First had them, without seeking to change the old tenure;
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and to have acknowledged them, as many of their fellow-Bishops do, to have issued not at all by necessary derivation from their spirituall Power, but meerly and altogether from the free and voluntary indult of temporall Princes:
and to have acknowledged them, as many of their fellow-Bishops do, to have issued not At all by necessary derivation from their spiritual Power, but merely and altogether from the free and voluntary indult of temporal Princes:
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Yet the Canonists, and they of the Congregation of the Oratory, like down-right flatterers, give the Pope the Temporall Monarchy of the world, absolutely and directly, as adhering inseparably to his Sea, and as a branch of that Charter which Christ gave to Peter, when he made him Head of the Church, for himself and his successors for ever.
Yet the Canonists, and they of the Congregation of the Oratory, like downright Flatterers, give the Pope the Temporal Monarchy of the world, absolutely and directly, as adhering inseparably to his Sea, and as a branch of that Charter which christ gave to Peter, when he made him Head of the Church, for himself and his Successors for ever.
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yet by a more learned and refined flattery, as resulting from his spirituall Power, not directly and per se, but obliquely and indirectly and in ordine ad spiritualia. The Man himself,
yet by a more learned and refined flattery, as resulting from his spiritual Power, not directly and per se, but obliquely and indirectly and in Order ad spiritualia. The Man himself,
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though he pretend to be supreme infallible judge of all Controversies yet heareth both, parties, and taketh advantage of what either give him, as best sorteth with his present occasions,
though he pretend to be supreme infallible judge of all Controversies yet hears both, parties, and Takes advantage of what either give him, as best sorts with his present occasions,
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and suffereth them to fall foul each upon other, these accounting them grosse flatterers, and they again these wicked •oliticians: but dareth not for his life determine whether side is in the right;
and suffers them to fallen foul each upon other, these accounting them gross Flatterers, and they again these wicked •oliticians: but dareth not for his life determine whither side is in the right;
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and that there is no such repugnancy and inconsistency between the Temporall and Spirituall Powers, but that they may without incongruity concurre and reside both together in the same person. When I find anciently, that not onely among the Heathens, but even among Gods own people, the same man might be a King and a Priest, ( Rex idem hominum Phoebique Sacerdos,) as Melchisedec was both a Priest of the most High God, and King of Salem:
and that there is no such repugnancy and inconsistency between the Temporal and Spiritual Powers, but that they may without incongruity concur and reside both together in the same person. When I find anciently, that not only among the heathens, but even among God's own people, the same man might be a King and a Priest, (Rex idem hominum Phoebus Sacerdos,) as Melchizedek was both a Priest of the most High God, and King of Salem:
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when I see it consented by all, that so long as the Church was Patriarchall, the Priestly and the Iudicatory Power were both setled upon one and the same Person, the Person of the first-born: when I read of Eli the Priest of the sonnes of Aaron judging Israel 40. yeares,
when I see it consented by all, that so long as the Church was Patriarchal, the Priestly and the Judicatory Power were both settled upon one and the same Person, the Person of the firstborn: when I read of Eli the Priest of the Sons of Aaron judging Israel 40. Years,
and of Chenaniah and his sonnes, Izharites, and Hashabiah and his brethren Hebronites, and others of the families of Levi, appointed by King David to be Judges and Officers, not onely in all the businesse over the Lord, but also for outward businesse over Israel, and in things that concerned the service of the King:
and of Chenaniah and his Sons, Izharites, and Hashabiah and his brothers Hebronites, and Others of the families of Levi, appointed by King David to be Judges and Officers, not only in all the business over the Lord, but also for outward business over Israel, and in things that concerned the service of the King:
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I cannot but wonder at the inconsiderate rashnesse of some forward ones in these daies, who yet think themselves (and would be thought by others) to be of the wisest men, that suffer their tongues to runne riot against the Prelacy of our Church,
I cannot but wonder At the inconsiderate rashness of Some forward ones in these days, who yet think themselves (and would be Thought by Others) to be of the Wisest men, that suffer their tongues to run riot against the Prelacy of our Church,
and have studied to approve themselves eloquent in no other argument so much, as in inveighing against the Courts, and the Power, and the Iurisdiction, and the Temporalties of Bishops and other Ecclesiasticall persons.
and have studied to approve themselves eloquent in no other argument so much, as in inveighing against the Courts, and the Power, and the Jurisdiction, and the Temporalities of Bishops and other Ecclesiastical Persons.
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I speak it not to justifie the abuses of men, but to maintain the lawfulnesse of the thing. If therefore any Ecclesiasticall person seek any Temporall office or power by indirect, ambitious, and preposterous courses:
I speak it not to justify the Abuses of men, but to maintain the lawfulness of the thing. If Therefore any Ecclesiastical person seek any Temporal office or power by indirect, ambitious, and preposterous courses:
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But since there is no incapacity in a Clergy-man, by reason of his spirituall Calling, but he may exercise temporall Power, if he be called to it by his Prince, as well as he may enjoy temporall Land if he be heire to it from his Father: I see not but it behoveh us all,
But since there is no incapacity in a Clergyman, by reason of his spiritual Calling, but he may exercise temporal Power, if he be called to it by his Prince, as well as he may enjoy temporal Land if he be heir to it from his Father: I see not but it behoveh us all,
if we be good Subjects and sober Christians, to pray that such as have the power of Iudicature more or lesse in any kind or degree committed unto them, may exercise that power wherewith they are entrusted, with zeal and prudence and equity, rather than out of envy at the preferment of a Church-man take upon us little lesse than to quarrel the discretion of our Soveraignes. Phinehes, though he could not challenge to execute judgement by vertue of his Priesthood ;
if we be good Subject's and Sobrium Christians, to pray that such as have the power of Judicature more or less in any kind or degree committed unto them, may exercise that power wherewith they Are Entrusted, with zeal and prudence and equity, rather than out of envy At the preferment of a Churchman take upon us little less than to quarrel the discretion of our Sovereigns. Phinehas, though he could not challenge to execute judgement by virtue of his Priesthood;
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which, though I call it an Action, yet is indeed a Gesture properly, and not an Action. But, being no necessity to bind me to strict propriety of speech, be it Action, or Gesture, or what else you will call it;
which, though I call it an Actium, yet is indeed a Gesture properly, and not an Actium. But, being no necessity to bind me to strict propriety of speech, be it Actium, or Gesture, or what Else you will call it;
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[ Then stood up Phinehes. ] Which clause may denote unto us, either that extraordinary spirit whereby Phinehes was moved to do judgement upon those shamelesse offenders;
[ Then stood up Phinehas. ] Which clause may denote unto us, either that extraordinary Spirit whereby Phinehas was moved to do judgement upon those shameless offenders;
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and not to have come suddenly upon them NONLATINALPHABET, as they were acting their villany, and thrust them thorow uncondemned. I have elsewhere delivered it as a collection not altogether improbable from the circumstances of the originall story, that Phinehes had warrant for this execution from the expresse command of Moses the supreme Magistrate,
and not to have come suddenly upon them, as they were acting their villainy, and thrust them thorough uncondemned. I have elsewhere Delivered it as a collection not altogether improbable from the Circumstances of the original story, that Phinehas had warrant for this execution from the express command of Moses the supreme Magistrate,
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and namely by vertue of that Proclamation, whereby he authorized the Under-Rulers to slay every one his men that were joyned unto Baal-Peor, Num. 25.5.
and namely by virtue of that Proclamation, whereby he authorized the Under-Rulers to slay every one his men that were joined unto Baal-peor, Num. 25.5.
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But looking more neerly into the Text, and considering that the Commission Moses there gave, was first onely to the Rulers, and so could be no warrant for Phinehes, unlesse he were such a Ruler, which appeareth not;
But looking more nearly into the Text, and considering that the Commission Moses there gave, was First only to the Rulers, and so could be no warrant for Phinehas, unless he were such a Ruler, which appears not;
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and secondly, concerned onely those men that were under their severall governments, and so was too short to reach Zimri, who being himself a Prince, and that of another Tribe too, the Tribe of Simeon, could not be under the government of Phinehes, who was of the Tribe of Levi: how probable soever that other collection may be,
and secondly, concerned only those men that were under their several governments, and so was too short to reach Zimri, who being himself a Prince, and that of Another Tribe too, the Tribe of Simeon, could not be under the government of Phinehas, who was of the Tribe of Levi: how probable soever that other collection may be,
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yet I hold it the safer resolution which is commonly given by Divines for the justification of this fact of Phinehes, that he had an extraordinary motion and a peculiar secret instinct of the Spirit of God, powerfully working in him,
yet I hold it the safer resolution which is commonly given by Divines for the justification of this fact of Phinehas, that he had an extraordinary motion and a peculiar secret instinct of the Spirit of God, powerfully working in him,
Certainly, God will not approve that work which himself hath not wrought. But to this Action of Phinehes God hath given large approbation, both by staying the plague thereupon,
Certainly, God will not approve that work which himself hath not wrought. But to this Actium of Phinehas God hath given large approbation, both by staying the plague thereupon,
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] Which words in the judgement of learned Expositors, are not to be understood barely of the righteousnesse of Faith, as it is said of Abraham, that he believed God, and it was imputed to him for righteousnesse (as if the zeal of Phinehes in this act had been a good evidence of that faith in Gods promises, whereby he was justified, and his Person accepted with God;) though that also:
] Which words in the judgement of learned Expositors, Are not to be understood barely of the righteousness of Faith, as it is said of Abraham, that he believed God, and it was imputed to him for righteousness (as if the zeal of Phinehas in this act had been a good evidence of that faith in God's promises, whereby he was justified, and his Person accepted with God;) though that also:
but they do withall import the justification of the Action, at least thus far, that howsoever measured by the common rules of life it might seem an unjust action ;
but they do withal import the justification of the Actium, At least thus Far, that howsoever measured by the Common rules of life it might seem an unjust actium;
Possibly this very word of standing up importeth that extraordinary spirit. For of those Worthies, whom God at severall times endowed with Heroicall spirits, to attempt some speciall work for the delivery of his Church, the Scriptures use to speak in words and phrases much like this.
Possibly this very word of standing up imports that extraordinary Spirit. For of those Worthies, whom God At several times endowed with Heroical spirits, to attempt Some special work for the delivery of his Church, the Scriptures use to speak in words and phrases much like this.
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Raised by the impulsion of that powerfull spirit, which admitteth no slow debatements, Phinehes standeth up: and feeling himself called not to deliberate, but act ;
Raised by the impulsion of that powerful Spirit, which admitteth no slow debatements, Phinehas Stands up: and feeling himself called not to deliberate, but act;
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without casting of scruples, or fore-casting of dangers, or expecting commission from men when he had his warrant sealed within, he taketh his weapon, dispatching his errand,
without casting of scruples, or forecasting of dangers, or expecting commission from men when he had his warrant sealed within, he Takes his weapon, dispatching his errand,
It is most true indeed, the Spirit of God is a free Spirit, and not tied to strictnesse of rule, nor limited by any bounds of Lawes. But yet that free spirit hath astricted thee to a regular course of life,
It is most true indeed, the Spirit of God is a free Spirit, and not tied to strictness of Rule, nor limited by any bounds of Laws. But yet that free Spirit hath astricted thee to a regular course of life,
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and bounded thee with Lawes: which if thou shalt transgresse, no pretension of the Spirit can either excuse thee from sinne, or exempt thee from punishment. It is not now every way,
and bounded thee with Laws: which if thou shalt transgress, no pretension of the Spirit can either excuse thee from sin, or exempt thee from punishment. It is not now every Way,
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and given us a perfect and constant rule, whereby to walk, even his holy word. And we are not therefore now vainly to expect, nor boastingly to pretend a private spirit, to lead us against, or beyond, or but beside the common rule:
and given us a perfect and constant Rule, whereby to walk, even his holy word. And we Are not Therefore now vainly to expect, nor boastingly to pretend a private Spirit, to led us against, or beyond, or but beside the Common Rule:
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But is not all that is written, written for our Example? or why else is Phinehes act recorded and commended, if it may not be followed? First, indeed Saint Paul saith, All that is written is written for our learning:
But is not all that is written, written for our Exampl? or why Else is Phinehas act recorded and commended, if it may not be followed? First, indeed Saint Paul Says, All that is written is written for our learning:
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and we may learn something from that which we may not follow. Besides, there are Examples for Admonition, as well as for Imitation. Malefactors at the place of execution,
and we may Learn something from that which we may not follow. Beside, there Are Examples for Admonition, as well as for Imitation. Malefactors At the place of execution,
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but Admonition from their punishments, what to shunne: Yea thirdly, even the commended actions of good men are not ever exemplary in the very substance of the action it self;
but Admonition from their punishments, what to shun: Yea Thirdly, even the commended actions of good men Are not ever exemplary in the very substance of the actium it self;
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but that every man who is by vertue of his Calling endued with lawfull authority to execute justice upon transgressors, should set himself to it with that stoutnesse and courage and zeal, which was in Phinehes.
but that every man who is by virtue of his Calling endued with lawful Authority to execute Justice upon transgressors, should Set himself to it with that stoutness and courage and zeal, which was in Phinehas.
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For that zeal God commendeth him, Numb. 25. verse 11. [ Phinehes the sonne of Eleazar, the sonne of Aaron the Priest, hath turned away my wrath from the children of Israel,
For that zeal God commends him, Numb. 25. verse 11. [ Phinehas the son of Eleazar, the son of Aaron the Priest, hath turned away my wrath from the children of Israel,
the wise sonne of Sirac, Eccl. 45. and good old Mattathias upon his death-bed, 1 Macc. 2. And may not this phrase of speech, He stood up and executed judgement, very well imply that forwardnesse and heat of zeal? To my seeming it may.
the wise son of Sirach, Ecclesiastes 45. and good old Mattathias upon his deathbed, 1 Maccabees 2. And may not this phrase of speech, He stood up and executed judgement, very well imply that forwardness and heat of zeal? To my seeming it may.
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For whereas Moses and all the Congregation sate weeping (a gesture often accompanying sorrow, ) or perhaps yet more to expresse their sorrow, lay grovelling upon the Earth, mourning and sorrowing for their sin, and for the Plague: it could not be but the bold lewdnesse of Zimri in bringing his strumpet with such impudence before their noses, must needs adde much to the grief, and bring fresh vexation to the soules of all that were righteous among them.
For whereas Moses and all the Congregation sat weeping (a gesture often accompanying sorrow,) or perhaps yet more to express their sorrow, lay groveling upon the Earth, mourning and sorrowing for their since, and for the Plague: it could not be but the bold Lewdness of Zimri in bringing his strumpet with such impudence before their noses, must needs add much to the grief, and bring fresh vexation to the Souls of all that were righteous among them.
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Onely Phinehes, burning with an holy indignation, thought it was now no time to sit still, & weept but rowzing up himself and his spirits with zeal as hot as fire, he stood up from the place where he was,
Only Phinehas, burning with an holy Indignation, Thought it was now no time to fit still, & wept but rousing up himself and his spirits with zeal as hight as fire, he stood up from the place where he was,
of whose zeal to do justice and judgment I am by so much the better perswaded, by how much the eminency of your place, and the weight of your charge, and the expectation of the people doth with greater importunity exact it at your hands:
of whose zeal to do Justice and judgement I am by so much the better persuaded, by how much the eminency of your place, and the weight of your charge, and the expectation of the people does with greater importunity exact it At your hands:
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to see the wholesome lawes of the Realme duly and seasonably executed. Yea, and to all you also that have any office appertaining to justice, or any businesse about these Courts ;
to see the wholesome laws of the Realm duly and seasonably executed. Yea, and to all you also that have any office appertaining to Justice, or any business about these Courts;
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It is good, saith the Apostle, to be zealously affected alwaies in a good thing, And is it not a good thing to do justice, and to execute judgement? nay, Religion excepted (and the care of that is a branch of justice too) do you know any better thing? any thing you can do, more acceptable to God, more serviceable to the State, more comfortable to your own soules? If you be called to the Magistracie ;
It is good, Says the Apostle, to be zealously affected always in a good thing, And is it not a good thing to do Justice, and to execute judgement? nay, Religion excepted (and the care of that is a branch of Justice too) do you know any better thing? any thing you can do, more acceptable to God, more serviceable to the State, more comfortable to your own Souls? If you be called to the Magistracy;
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it is your own businesse, as the proper work of your calling: and men account him no wiser then he should be, that sluggeth in his own businesse, or goeth heartlesly about it.
it is your own business, as the proper work of your calling: and men account him no Wiser then he should be, that sluggeth in his own business, or Goes heartlessly about it.
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[ Here is a shamefull crime committed, by a shamelesse person, and in a shamelesse manner: pitty such an audacious offender should go unpunished. My heart riseth against him;
[ Here is a shameful crime committed, by a shameless person, and in a shameless manner: pity such an audacious offender should go unpunished. My heart Riseth against him;
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But why should I derive the envy of the fact upon my self, and but gain the imputation of a busie officious fellow, in being more forward then others? A thousand more saw it as well as I;
But why should I derive the envy of the fact upon my self, and but gain the imputation of a busy officious fellow, in being more forward then Others? A thousand more saw it as well as I;
and if none of them will stirre in it, why should I? Doubtlesse my uncle Moses, and my father Eleazar, and they that are in place of authority will not let it passe so;
and if none of them will stir in it, why should I? Doubtless my uncle Moses, and my father Eleazar, and they that Are in place of Authority will not let it pass so;
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If I should do it, it would be thought but the attempt of a rash young fellow. It will be better discretion therefore to forbear, and to give my betters leave to go before me.
If I should do it, it would be Thought but the attempt of a rash young fellow. It will be better discretion Therefore to forbear, and to give my betters leave to go before me.
And therefore the good Magistrate must consider, not what others do, but what both he and they are in conscience bound to do: and though there should be many more joyned with him in the same common care, and with equall power, yet he must resolve to take that common affaire no otherwise into his speciall care, then if he were left alone therein,
And Therefore the good Magistrate must Consider, not what Others do, but what both he and they Are in conscience bound to do: and though there should be many more joined with him in the same Common care, and with equal power, yet he must resolve to take that Common affair no otherwise into his special care, then if he were left alone therein,
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As when sundry persons are so bound in one common bond for the payment of one entire summe conjunctim & divisim, every one per se in toto & in solidum, that every particular person by himself is as well liable to the payment of the whole, as they altogether are.
As when sundry Persons Are so bound in one Common bound for the payment of one entire sum Conjointly & Divisim, every one per se in toto & in Solidum, that every particular person by himself is as well liable to the payment of the Whole, as they altogether Are.
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Secondly, He maketh an ill purchase, that forgoeth the least part of his duty, to gain a little popularity: the breath of the people being but a sorry plaster for a wounded conscience.
Secondly, He makes an ill purchase, that forgeth the least part of his duty, to gain a little popularity: the breath of the people being but a sorry plaster for a wounded conscience.
Thirdly, what a man by strict and severe execution of Iustice loseth in the breadth, he commonly gaineth it all and more in the weight, and in the length of his Credit. A kind quiet Man ;
Thirdly, what a man by strict and severe execution of justice loses in the breadth, he commonly gains it all and more in the weight, and in the length of his Credit. A kind quiet Man;
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that carrieth it for the present, and in the voice of the multitude: but it is more solid, and the more lasting praise, to be reputed in the opinion of the better and the wiser sort, a Iust man, and a good Patriot, or Commonwealths-man.
that Carrieth it for the present, and in the voice of the multitude: but it is more solid, and the more lasting praise, to be reputed in the opinion of the better and the Wiser sort, a Just man, and a good Patriot, or Commonwealths-man.
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Fourthly, if all should condemn thee for that wherein thou hast done but well, thy comfort is, thine own conscience shall bestead thee more then a thousand witnesses, and stand for thee against ten thousand tongues, at that last day, when the hearts of all men shall be made manifest,
Fourthly, if all should condemn thee for that wherein thou hast done but well, thy Comfort is, thine own conscience shall besteaded thee more then a thousand Witnesses, and stand for thee against ten thousand tongues, At that last day, when the hearts of all men shall be made manifest,
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Secondly, Phinehes as he did not post off this execution to other men, so he did not put it off to another day. Phinehes might have thought thus, [ We are now in a religious work, humbling our selves in a publick, solemn,
Secondly, Phinehas as he did not post off this execution to other men, so he did not put it off to Another day. Phinehas might have Thought thus, [ We Are now in a religious work, humbling our selves in a public, solemn,
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There are no passions of the mind so impetuous, and so impatient of delay as Love and Anger: and these two are the prime ingredients of true zeal. If any man should have interposed for Zimri, and taken upon him to have mediated with Phinehes for his reprivall: I verily think, in that heat he might sooner have provoked his own, then have prorogued Zimries execution. Delayes in any thing that is good, are ill:
There Are no passion of the mind so impetuous, and so impatient of Delay as Love and Anger: and these two Are the prime ingredients of true zeal. If any man should have interposed for Zimri, and taken upon him to have mediated with Phinehas for his reprieval: I verily think, in that heat he might sooner have provoked his own, then have prorogued Zimri's execution. Delays in any thing that is good, Are ill:
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so the best affections of the best men, if they be not taken in the heat, abate, and lessen, and dye. In the administration then of Iustice, and the execution of Iudgement, where there is Zeal, there will be Expedition: and the best way to preserve Zeal where it is, is to use Expedition. I am not able to say where the want is, or where specially;
so the best affections of the best men, if they be not taken in the heat, abate, and lessen, and die. In the administration then of justice, and the execution of Judgement, where there is Zeal, there will be Expedition: and the best Way to preserve Zeal where it is, is to use Expedition. I am not able to say where the want is, or where specially;
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if that complaint be as just, as it is common among men that have had suits in the Courts, that they have been wronged with far lesse damage then they have been righted: there have been so many frustratoriae and venatoriae dilationes (as Saint Bernard in his time called them) so many lingring and costly delaies used.
if that complaint be as just, as it is Common among men that have had suits in the Courts, that they have been wronged with Far less damage then they have been righted: there have been so many frustratoriae and venatoriae dilationes (as Saint Bernard in his time called them) so many lingering and costly delays used.
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and why might not to morrow have been as yesterday with them, and lessened the peoples number twenty three thousand more? especially their former crying sinnes having received a new accession of a double guilt, the guilt of Zimries fact, and the guilt of their connivence. No rack should make me confesse that man to be truly zealous of judgement, who when he hath power to cut him short, shall but so much as reprive a foul and notorious Malefactor ;
and why might not to morrow have been as yesterday with them, and lessened the peoples number twenty three thousand more? especially their former crying Sins having received a new accession of a double guilt, the guilt of Zimri's fact, and the guilt of their connivance. No rack should make me confess that man to be truly zealous of judgement, who when he hath power to Cut him short, shall but so much as reprieve a foul and notorious Malefactor;
Thirdly; Phinehes was nothing retarded in his resolution by forecasting what ill-will he might purchase, or into what dangers he might cast himself by executing judgement upon two such great personages. The times were such,
Thirdly; Phinehas was nothing retarded in his resolution by forecasting what ill-will he might purchase, or into what dangers he might cast himself by executing judgement upon two such great Personages. The times were such,
and he that should dare to touch him should be like to pull upon himself the enmity of the whole Tribe of Simeon. It seemeth he was confident that his might and popularity in his own Tribe would priviledge him from the enquiry of the Magistrate ;
and he that should Dare to touch him should be like to pull upon himself the enmity of the Whole Tribe of Simeon. It seems he was confident that his might and popularity in his own Tribe would privilege him from the enquiry of the Magistrate;
how durst he else have so braved Moses, and the whole Congregation? And the woman also was the daughter of one of the Five Kings of Midian: and could Phinehes think that the death of two such great persons could go unrevenged? All this Phinehes either forecasteth not, or regardeth not.
how durst he Else have so braved Moses, and the Whole Congregation? And the woman also was the daughter of one of the Five Kings of Midian: and could Phinehas think that the death of two such great Persons could go unrevenged? All this Phinehas either forecasteth not, or Regardeth not.
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His eye was so fixed upon the glory of God, that it did not so much as reflect upon his own safety: and his thoughts strongly possessed with zeal of the common good, had not any leisure to think of private dangers. Zeal is ever courageous ;
His eye was so fixed upon the glory of God, that it did not so much as reflect upon his own safety: and his thoughts strongly possessed with zeal of the Common good, had not any leisure to think of private dangers. Zeal is ever courageous;
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and therefore Iethro thought none worthy to be Magistrates, but such as were Men of courage: And he hath neither Courage nor Zeal in him befitting a Magistrate, that is afraid to do justice upon a great offender.
and Therefore Jethro Thought none worthy to be Magistrates, but such as were Men of courage: And he hath neither Courage nor Zeal in him befitting a Magistrate, that is afraid to do Justice upon a great offender.
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and would no more fear to make a Worshipfull theef, or a Right worshipfull murtherer (if such a one should come in his Circuit ) an example of Justice,
and would no more Fear to make a Worshipful thief, or a Right worshipful murderer (if such a one should come in his Circuit) an Exampl of justice,
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then to twitch up a poor sheepstealer. Great ones will soon presume of impunity, and mean ones too by their example in time learn to kick at authority ;
then to twitch up a poor sheepstealer. Great ones will soon presume of impunity, and mean ones too by their Exampl in time Learn to kick At Authority;
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if Magistrates be not forward to maintain the dignity of their places, by executing good Lawes without favour or fear. Hitherto of the spirit and zeal of Phinehes ;
if Magistrates be not forward to maintain the dignity of their places, by executing good Laws without favour or Fear. Hitherto of the Spirit and zeal of Phinehas;
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And the thing is true, God himself testifying of Phinehes, Numb. 25. that Num. 25.11. By being zealous for God he had turned away his wrath, and Ibid. 13. Made atonement for the children of Israel.
And the thing is true, God himself testifying of Phinehas, Numb. 25. that Num. 25.11. By being zealous for God he had turned away his wrath, and Ibid 13. Made atonement for the children of Israel.
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and I doubt not but Phinehes, when he lift up his hand to execute judgement upon Zimri and Cosbi, did withall lift up his heart to God to blesse that action,
and I doubt not but Phinehas, when he lift up his hand to execute judgement upon Zimri and Cozbi, did withal lift up his heart to God to bless that actium,
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In which respects, (especially if the word withall will bear it, as it seemeth it will,) some men should have done well not to have shewn so much willingnesse to quarrell at the Church-translations in our Service-book, by being clamorous against this very place as a grosse corruption,
In which respects, (especially if the word withal will bear it, as it seems it will,) Some men should have done well not to have shown so much willingness to quarrel At the Church translations in our Service book, by being clamorous against this very place as a gross corruption,
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And this Action of Phinehes in doing judgement upon such a paire of great and bold offenders was so well pleasing unto God, that his wrath was turned away from Israel,
And this Actium of Phinehas in doing judgement upon such a pair of great and bold offenders was so well pleasing unto God, that his wrath was turned away from Israel,
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and with the fire of an holy zeal for GOD and against sin offereth him up in Holocaustum for a whole burnt-offering, and for a peace-offering, unto the Lord.
and with the fire of an holy zeal for GOD and against since Offereth him up in Holocaust for a Whole Burnt-offering, and for a peace-offering, unto the Lord.
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and the second best is the punishment of Disobedience. There is no readier way to appease GODS wrath against sinne, then is the rooting out of sinners: nor can his deputies by any other course turn away his just judgements so effectually,
and the second best is the punishment of Disobedience. There is no Readier Way to appease GOD'S wrath against sin, then is the rooting out of Sinners: nor can his deputies by any other course turn away his just Judgments so effectually,
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But alas, fasting, and weeping and mourning before the door of the Tabernacle of the Congregation had not strength enough against those more prevalent corruptions, wherewith the State of Israel was then pestered. This Phinehes saw;
But alas, fasting, and weeping and mourning before the door of the Tabernacle of the Congregation had not strength enough against those more prevalent corruptions, wherewith the State of Israel was then pestered. This Phinehas saw;
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yet, (Gods holy name be blessed for it) neither Idolatry nor Whoredome are at that height of shamelesse impudency and impunity among us, that they dare brave our Moseses, and out-face whole Congregations, as it was in Israel. But still this is sure, no plague but for sinne: nor nationall Plagues, but for Nationall sinnes. So that albeit none of us may dare to take upon us to be so far of Gods counsell, as to say for what very sinnes most this plague is sent among us:
yet, (God's holy name be blessed for it) neither Idolatry nor Whoredom Are At that height of shameless impudence and impunity among us, that they Dare brave our Moses, and outface Whole Congregations, as it was in Israel. But still this is sure, no plague but for sin: nor national Plagues, but for National Sins. So that albeit none of us may Dare to take upon us to be so Far of God's counsel, as to say for what very Sins most this plague is sent among us:
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and whereunto every mans own heart is privy, there are many publick and nationall sinnes, whereof the people of this Land are generally guilty, abundantly sufficient to justifie GOD in his dealings towards us,
and whereunto every men own heart is privy, there Are many public and national Sins, whereof the people of this Land Are generally guilty, abundantly sufficient to justify GOD in his dealings towards us,
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Our wretched unthankfulnesse unto GOD for the long continuance of his Gospel, and our peace: our carnall confidence and security in the strength of our wooden and watry walls:
Our wretched unthankfulness unto GOD for the long Continuance of his Gospel, and our peace: our carnal confidence and security in the strength of our wooden and watery walls:
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our riot and excesse (the noted proper sinne of this Nation) and much intemperate abuse of the good creatures of GOD in our meates and drinkes and disperts, and other provisions and comforts of this life:
our riot and excess (the noted proper sin of this nation) and much intemperate abuse of the good creatures of GOD in our Meats and drinks and disperts, and other provisions and comforts of this life:
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our cheap and irreverent regard unto Gods holy ordinances of his Word, and Sacraments, and Sabbaths, and Ministers: our wantonnesse and Toyishnesse of understanding, in corrupting the simplicity of our Christian Faith, and troubling the peace of the Church with a thousand niceties and novelties and unnecessary wranglings in matters of Religion:
our cheap and irreverent regard unto God's holy ordinances of his Word, and Sacraments, and Sabbaths, and Ministers: our wantonness and Toyishness of understanding, in corrupting the simplicity of our Christian Faith, and troubling the peace of the Church with a thousand niceties and novelties and unnecessary wranglings in matters of Religion:
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and (to reckon no more) that universall Corruption which is in those which (because they should be such) we call the Courts of Iustice, by sale of offices, enhauncing of fees, devising new subtilties both for delay and evasion, trucking for expedition, making trappes of petty penall Statutes, and but Cobwebs of the most weighty and materiall Lawes. I doubt not but by the mercy of God many of his servants in this Land are free from some, and some from all of these common crimes in some good measure:
and (to reckon no more) that universal Corruption which is in those which (Because they should be such) we call the Courts of justice, by sale of Offices, enhancing of fees, devising new subtleties both for Delay and evasion, trucking for expedition, making traps of Petty penal Statutes, and but Cobwebs of the most weighty and material Laws. I doubt not but by the mercy of God many of his Servants in this Land Are free from Some, and Some from all of these Common crimes in Some good measure:
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but are guilty of all or some of them, at least thus farre, that we have not mourned for the corruptions of the times so feelingly, nor endeavoured the reformation of them to our power so faithfully, as we might and ought to have done.
but Are guilty of all or Some of them, At least thus Far, that we have not mourned for the corruptions of the times so feelingly, nor endeavoured the Reformation of them to our power so faithfully, as we might and ought to have done.
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and now it would be good for us to know, by what meanes we might best appease his wrath, and stay this Plague. Publick Humiliations have ever been thought,
and now it would be good for us to know, by what means we might best appease his wrath, and stay this Plague. Public Humiliations have ever been Thought,
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and in the end benefit. And blessed be God who hath put it into the heart of our Moses, with the consent of the Elders of our Israel, by his royall example first,
and in the end benefit. And blessed be God who hath put it into the heart of our Moses, with the consent of the Elders of our Israel, by his royal Exampl First,
One maine ingredient of singular vertue, without which the whole receipt besides, as precious and soveraign as it is, may be taken, and yet fail the cure. And that is, the severe and fearelesse and impartiall Execution of judgement. Till we see a care in the Gods on earth faithfully to execute theirs;
One main ingredient of singular virtue, without which the Whole receipt beside, as precious and sovereign as it is, may be taken, and yet fail the cure. And that is, the severe and fearless and impartial Execution of judgement. Till we see a care in the God's on earth faithfully to execute theirs;
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let holy David do what he can otherwise, it will continue yeare after yeare: so long as judgement is not done upon the bloody house of Saul, for his cruelty in slaying the Gibeonites, God will not be entreated for the land. One known Achan, that hath got a wedge of gold by sacriledge or injustice, if suffered, is able to trouble a whole Israel: and the Lord will Not turn from the fiercenesse of his anger, till he have deserved judgement done upon him.
let holy David do what he can otherwise, it will continue year After year: so long as judgement is not done upon the bloody house of Saul, for his cruelty in slaying the Gibeonites, God will not be entreated for the land. One known achan, that hath god a wedge of gold by sacrilege or injustice, if suffered, is able to trouble a Whole Israel: and the Lord will Not turn from the fierceness of his anger, till he have deserved judgement done upon him.
when God himself hath pronounced it impossible that the Land should be Purged from the blood that is shed in it, otherwise then by the blood of him that shed it.
when God himself hath pronounced it impossible that the Land should be Purged from the blood that is shed in it, otherwise then by the blood of him that shed it.
Gird your swords upon your thigh, and with your javelins in your hand pursue the Idolater, and the Adulterer, and the Murtherer, and the Oppressour, and every known offender into his Tent,
Gird your swords upon your thigh, and with your javelins in your hand pursue the Idolater, and the Adulterer, and the Murderer, and the Oppressor, and every known offender into his Tent,
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Let it appeare what love you bear to the State, by your hatred to them: and shew your pity to us, by shewing none to them. The destroying Angel of God attendeth upon you for his dispatch: if you would but set in stoutly, he would soon be gone.
Let it appear what love you bear to the State, by your hatred to them: and show your pity to us, by showing none to them. The destroying Angel of God attends upon you for his dispatch: if you would but Set in stoutly, he would soon be gone.
Why should either sloth, or feare, or any partiall or corrupt respect whatsoever make you cruell to the good, in sparing the bad? or why should you suffer your selves,
Why should either sloth, or Fear, or any partial or corrupt respect whatsoever make you cruel to the good, in sparing the bad? or why should you suffer your selves,
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for want of courage and zeal to execute judgement, to lose either the opportunity, or the glory, of being the instruments to appease Gods wrath, and to stay his plagues?
for want of courage and zeal to execute judgement, to loose either the opportunity, or the glory, of being the Instruments to appease God's wrath, and to stay his plagues?
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and there may bee so much juggling used in conveighing them from hand to hand, that they may be represented unto you many times in much different formes from what they were in truth and at the first: That your care and zeale to execute Iustice and Iudgement faithfully according to your knowledge, may not through the fault and miscarriage of other men, faile the blessed end and successe that Phinehes found;
and there may be so much juggling used in conveying them from hand to hand, that they may be represented unto you many times in much different forms from what they were in truth and At the First: That your care and zeal to execute justice and Judgement faithfully according to your knowledge, may not through the fault and miscarriage of other men, fail the blessed end and success that Phinehas found;
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I desire that every of them also as well as you would receive the word of Exhortation, each in his place and office to set himselfe uprightly and unpartially as in the sight of God to advance to the utmost of his power the due course and administration of Iustice. And for this purpose, by occasion of this Scripture, which pointeth us to the End of these Assemblies;
I desire that every of them also as well as you would receive the word of Exhortation, each in his place and office to Set himself uprightly and unpartially as in the sighed of God to advance to the utmost of his power the due course and administration of Justice And for this purpose, by occasion of this Scripture, which pointeth us to the End of these Assemblies;
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I shall crave leave to reflect upon another, which giveth us sundry particular directions conducing to that End. And it is that Scripture whereinto we made some entrance the last Assizes, and would have now proceeded farther, had not the heavie hand of God upon us in this his grievous visitation led me to make choice rather of this Text, as the more seasonable.
I shall crave leave to reflect upon Another, which gives us sundry particular directions conducing to that End. And it is that Scripture whereinto we made Some Entrance the last Assizes, and would have now proceeded farther, had not the heavy hand of God upon us in this his grievous Visitation led me to make choice rather of this Text, as the more seasonable.
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If thou comest hither then as a Plantiffe, or other Party in a civil cause, or to give voluntary Information upon a Statute, or to prosecute against a Malefactor, or any way in the nature of an Accuser: Let neither the hope of gain or of any other advantage to thy self, not secret malice or envie against thine adversary,
If thou Comest hither then as a Plaintiff, or other Party in a civil cause, or to give voluntary Information upon a Statute, or to prosecute against a Malefactor, or any Way in the nature of an Accuser: Let neither the hope of gain or of any other advantage to thy self, not secret malice or envy against thine adversary,
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either to devise an untruth against thy neighbour of thine own head, or by an hard construction to deprave the harmelesse actions or speeches of others,
either to devise an untruth against thy neighbour of thine own head, or by an hard construction to deprave the harmless actions or Speeches of Others,
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When thou art to open thy mouth against thy brother, set the first Rule of that Text as a watch before the door of thy lips, Thou shalt not raise a false report.
When thou art to open thy Mouth against thy brother, Set the First Rule of that Text as a watch before the door of thy lips, Thou shalt not raise a false report.
or dealt withall by a bribe, or suborned by thy Land-lord or great Neighbour, or egged on with thine owne spleene or malice, to sweare and forsweare as these shall prompt thee;
or dealt withal by a bribe, or suborned by thy Landlord or great Neighbour, or egged on with thine own spleen or malice, to swear and forswear as these shall prompt thee;
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or to enterchange deposition with thy friend as they used to doe in Greece, Hodie mihi, cras tibi, (sweare thou for me to day, Ile sweare for thee to morrow;) or tempted with any corrupt respect whatsoever, by thy word or oath to strengthen a false and unrighteous report.
or to interchange deposition with thy friend as they used to do in Greece, Hodie mihi, cras tibi, (swear thou for me to day, I'll swear for thee to morrow;) or tempted with any corrupt respect whatsoever, by thy word or oath to strengthen a false and unrighteous report.
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When thou comest to lay thy hand upon the booke, lay the second Rule in that Text to thy heart, Put not thy hand with the wicked to be an unrighteous witnesse.
When thou Comest to lay thy hand upon the book, lay the second Rule in that Text to thy heart, Put not thy hand with the wicked to be an unrighteous witness.
If thou comest hither, thirdly, to serve for the King upon the Grand Inquest, or between party and party, in any cause whatsoever (like those selecti judices among the Romans, whom the Praetor for the yeare being was to nominate,
If thou Comest hither, Thirdly, to serve for the King upon the Grand Inquest, or between party and party, in any cause whatsoever (like those selecti Judges among the Roman, whom the Praetor for the year being was to nominate,
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and that upon oath, out of the most able and serviceable men in his judgement, both for estate, understanding, and integrity ;) or to serve upon the Tales, perhaps at thine own suit to get something toward bearing charges for thy journey;
and that upon oath, out of the most able and serviceable men in his judgement, both for estate, understanding, and integrity;) or to serve upon the Tales, perhaps At thine own suit to get something towards bearing charges for thy journey;
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or yoaked with a crafty or a wilfull foreman that is made before-hand, and a messe of tame after-men withall that dare not thinke of being wiser than their leader;
or yoked with a crafty or a wilful foreman that is made beforehand, and a mess of tame after-men withal that Dare not think of being Wiser than their leader;
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If thou comest hither, fourthly, as to thine harvest, to reape some fruit of thy long and expencefull study in the Lawes, and to assist thy Client and his cause with thy Counsell, Learning, and Eloquence: thinke not,
If thou Comest hither, fourthly, as to thine harvest, to reap Some fruit of thy long and expenseful study in the Laws, and to assist thy Client and his cause with thy Counsel, Learning, and Eloquence: think not,
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because thou speakest for thy Fee, that therefore thy tongue is not thine owne, but thou must speake what thy Client will have thee speake, be it true or false;
Because thou Speakest for thy Fee, that Therefore thy tongue is not thine own, but thou must speak what thy Client will have thee speak, be it true or false;
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neither thinke, because thou hast the liberty of the Court, and perhaps the favour of the Iudge, that therefore thy tongue is thine owne, and thou mayest speake thy pleasure to the prejudice of the Adversaries person or cause :
neither think, Because thou hast the liberty of the Court, and perhaps the favour of the Judge, that Therefore thy tongue is thine own, and thou Mayest speak thy pleasure to the prejudice of the Adversaries person or cause:
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Seeke not preposterously to win the name of a good Lawyer, by wresting and perverting good Lawes: or the opinion of the best Counsellour, by giving the worst and the shrewdest Counsell. Count it not as Protagoras did, the glory of thy profession, by subtilty of wit and volubility of tongue to make the worse cause the better:
Seek not preposterously to win the name of a good Lawyer, by wresting and perverting good Laws: or the opinion of the best Counselor, by giving the worst and the shrewdest Counsel. Count it not as Protagoras did, the glory of thy profession, by subtlety of wit and volubility of tongue to make the Worse cause the better:
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rejoyce not as if it were now in thy power to doe a friend a courtesie, or a foe a spite. Doe not shew a cast of thy office, for the promise or hope of a reward, in helping a great offender out of the Bryars.
rejoice not as if it were now in thy power to do a friend a courtesy, or a foe a spite. Do not show a cast of thy office, for the promise or hope of a reward, in helping a great offender out of the Briars.
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untill they have offered some sacrifice to that great Diana, Expedition. Let no feare, or hope, or bribe, or letter, or envie, or favour, no not charity it self and compassion to the poverty or distressednesse of any make you partiall for the Person to disregard the Cause. If you would be charitable to the poore, give them from your owne, but doe not carve them from anothers trencher. To relieve a poor man in his wants, is the proper office of Charity: but Iustice must have no eyes to see,
until they have offered Some sacrifice to that great Diana, Expedition. Let no Fear, or hope, or bribe, or Letter, or envy, or favour, no not charity it self and compassion to the poverty or distressedness of any make you partial for the Person to disregard the Cause. If you would be charitable to the poor, give them from your own, but do not carve them from another's trencher. To relieve a poor man in his Wants, is the proper office of Charity: but justice must have no eyes to see,
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If any of these to whom I have now spoken, Accusers, Witnesses, Iurers, Pleaders, Officers, shall transgresse these rules to the perverting of Iustice: our refuge must be next under God to you that are the Magistrates of Justice,
If any of these to whom I have now spoken, Accusers, Witnesses, Jurors, Pleaders, Officers, shall transgress these rules to the perverting of justice: our refuge must be next under God to you that Are the Magistrates of justice,
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It is your Duty, (or if it be, as to most men it is, a more pleasing thing, to be remembred of their Power ' th•• of their Duty ) it is in your power, if not to reforme all the abuses and corruptions of these persons;
It is your Duty, (or if it be, as to most men it is, a more pleasing thing, to be remembered of their Power ' th•• of their Duty) it is in your power, if not to reform all the Abuses and corruptions of these Persons;
Nay, since I have begun to magnifie your power: let me speak it with all the due reverence to God and the King, there is no power so great, over which (in a qualified sense) you have not a greater power. It is in your power, to beare up the pillars of the State when the land is even dissolved, and the pillars thereof grown weake:
Nay, since I have begun to magnify your power: let me speak it with all the due Reverence to God and the King, there is no power so great, over which (in a qualified sense) you have not a greater power. It is in your power, to bear up the pillars of the State when the land is even dissolved, and the pillars thereof grown weak:
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to make this yet flourishing Country and Kingdome glorious or despicable: for righteousnesse exalteth a Nation, but sinne is a reproch to any people, Prov. 14. In yours;
to make this yet flourishing Country and Kingdom glorious or despicable: for righteousness Exalteth a nation, but sin is a reproach to any people, Curae 14. In yours;
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though you be but Gods on Earth, and in these Courts, mortall and petty Gods, yet to send prohibitions into the Court of Heaven, and there to stop the judgements of the great and Eternall GOD before they come forth;
though you be but God's on Earth, and in these Courts, Mortal and Petty God's, yet to send prohibitions into the Court of Heaven, and there to stop the Judgments of the great and Eternal GOD before they come forth;
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yea and when the decree is gone forth, to stay execution. In a word, as it was said to Ieremy, but in another sense, you are Set over Nations and over Kingdomes to root out,
yea and when the Decree is gone forth, to stay execution. In a word, as it was said to Ieremy, but in Another sense, you Are Set over nations and over Kingdoms to root out,
and by setting our selves faithfully and uprightly in our severall places and callings to do God and the King and our Country service, in beating down sin, and rooting out sinners ;
and by setting our selves faithfully and uprightly in our several places and callings to do God and the King and our Country service, in beating down since, and rooting out Sinners;
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we may by his good grace and mercy obtaine pardon of our sinnes, and deliverance from his wrath, and be preserved by his power through faith unto salvation.
we may by his good grace and mercy obtain pardon of our Sins, and deliverance from his wrath, and be preserved by his power through faith unto salvation.
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THE FIRST SERMON AD POPVLVM. At Grantham Linc. Octob. 3. 1620 . 3 Kings 21.29. Seest thou how Ahab humbleth himself before me? because he humbleth himself before me, I will not bring the evil in his days:
THE FIRST SERMON AD POPULUM. At Grantham Link October 3. 1620. 3 Kings 21.29. See thou how Ahab Humbleth himself before me? Because he Humbleth himself before me, I will not bring the evil in his days:
THe History of this whole Chapter affordeth matter of much Variety and Use: but no passage in it so much either of Wonder or Comfort, as this in the close of the whole both Story and Chapter.
THe History of this Whole Chapter affords matter of much Variety and Use: but no passage in it so much either of Wonder or Comfort, as this in the close of the Whole both Story and Chapter.
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That there should be Mighty-ones sick, with longing after their meaner neighbours Vineyards; That there should be crafty heads to contrive for greedy Great-ones what they unjustly desire;
That there should be Mighty ones sick, with longing After their meaner neighbours Vineyards; That there should be crafty Heads to contrive for greedy Great-ones what they unjustly desire;
That there should be knights of the Post to depose any thing though never so false, in any cause though never so bad, against any man though never so innocent ;
That there should be Knights of the Post to depose any thing though never so false, in any cause though never so bad, against any man though never so innocent;
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Passive, in Naboth. And what wonder in either of these? — stupet haec, qui jam post terga reliquit Sexaginta annos ? himself may passe for a wonder, if he be of any standing,
Passive, in Naboth. And what wonder in either of these? — stupet haec, qui jam post terga reliquit Sixty annos? himself may pass for a wonder, if he be of any standing,
To passe by the other Occurrents also in the latter part of the Chapter, as, That a great Oppressour should hugge himself in the cleanly carriage and fortunate successe of his damned plots and witty villanies;
To pass by the other Occurrents also in the latter part of the Chapter, as, That a great Oppressor should hug himself in the cleanly carriage and fortunate success of his damned plots and witty villainies;
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and the rest (some of which we shall have occasion to take in incidentally in our passage along:) mark we well but this close of the Chapter in the words of my Text ;
and the rest (Some of which we shall have occasion to take in incidentally in our passage along:) mark we well but this close of the Chapter in the words of my Text;
in that Gods mercy is so exceedingly magnified, and such strong assurance given to the truly penitent of finding gracious acceptance at the hands of their God,
in that God's mercy is so exceedingly magnified, and such strong assurance given to the truly penitent of finding gracious acceptance At the hands of their God,
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his Holinesse, his Truth, his Iustice. For each of these is made in some sort questionable, that so his mercy might stand clear and unquestioned. A rotten-hearted Hypocrite humbleth himself outwardly, but repenteth not truly:
his Holiness, his Truth, his Justice For each of these is made in Some sort questionable, that so his mercy might stand clear and unquestioned. A rotten-hearted Hypocrite Humbleth himself outwardly, but Repenteth not truly:
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but where is his Holiness the while, (being a God of pure eyes, that requireth Truth in the inward parts, and will not behold iniquity ;) thus to grace Sinne, and countenance Hypocrisie ? A fearfull judgement is denounced against Ahabs house for his Oppression :
but where is his Holiness the while, (being a God of pure eyes, that requires Truth in the inward parts, and will not behold iniquity;) thus to grace Sin, and countenance Hypocrisy? A fearful judgement is denounced against Ahabs house for his Oppression:
neither so much as the bare shadow of turning ) thus to say and unsay, and to alter the thing that is gone out of his lipps? A Iudgement is deserved by the Father :
neither so much as the bore shadow of turning) thus to say and unsay, and to altar the thing that is gone out of his lips? A Judgement is deserved by the Father:
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yet where is his Iustice the while, (being a God that without respect of persons rendreth to every man according to his own works, and will Not acquit the guilty, neither condemn the innocent ;) thus to sever the Guilt and the Punishment, and to lay the Iudgement which he spareth from the Father upon the Son, from the more wicked Father upon the lesse wicked Son?
yet where is his justice the while, (being a God that without respect of Persons rendereth to every man according to his own works, and will Not acquit the guilty, neither condemn the innocent;) thus to sever the Gilded and the Punishment, and to lay the Judgement which he spares from the Father upon the Son, from the more wicked Father upon the less wicked Son?
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as if he desired we should esteem him unholy, or untrue, or unjust, or any thing, rather than unmercifull. Yet is he neither unholy, nor untrue, nor unjust, in any of his proceedings with the sons of men:
as if he desired we should esteem him unholy, or untrue, or unjust, or any thing, rather than unmerciful. Yet is he neither unholy, nor untrue, nor unjust, in any of his proceedings with the Sons of men:
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but Righteous in all his ways, and holy in all his works, and true in in all his words. And in this particular of his proceedings with King Ahab at this time, I hope by his blessed assistance so to acquit his Holiness and Truth and Iustice from all sinister imputations;
but Righteous in all his ways, and holy in all his works, and true in in all his words. And in this particular of his proceedings with King Ahab At this time, I hope by his blessed assistance so to acquit his Holiness and Truth and justice from all sinister imputations;
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namely Ahabs humiliation; [ Seest thou how Ahab humbleth himself before me? because he humbleth himself before me, I will not, &c. ] Secondly, the great Favour shewed to Ahab thereupon;
namely Ahabs humiliation; [ See thou how Ahab Humbleth himself before me? Because he Humbleth himself before me, I will not, etc. ] Secondly, the great Favour showed to Ahab thereupon;
how the first of these may stand with Gods holiness; the second with his Truth; the third with his Iustice. And first of Ahabs humiliation: Seest thou how Ahab humbleth himself before me?
how the First of these may stand with God's holiness; the second with his Truth; the third with his Justice And First of Ahabs humiliation: See thou how Ahab Humbleth himself before me?
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This Ahab was King of Israel, that is, King over those ten Tribes which revolted from Rehoboam the Son of Salomon, and clave to Ieroboam the son of Nebat. Search the whole sacred story in the Books of Kings and Chronicles ;
This Ahab was King of Israel, that is, King over those ten Tribes which revolted from Rehoboam the Son of Solomon, and clave to Jeroboam the son of Nebat. Search the Whole sacred story in the Books of Kings and Chronicles;
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and (unless we will be so very charitable, as notwithstanding many strong presumptions of his Hypocrisie, to exempt Iehu the son of Nimshi, and that is but one of twenty ;) we shall not find in the whole List and Catalogue of the Kings of Israel, one good one, that clave unto the Lord with an upright heart. Twenty Kings of Israel;
and (unless we will be so very charitable, as notwithstanding many strong presumptions of his Hypocrisy, to exempt Iehu the son of Nimshi, and that is but one of twenty;) we shall not find in the Whole List and Catalogue of the Kings of Israel, one good one, that clave unto the Lord with an upright heart. Twenty Kings of Israel;
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It is said in the sixteenth Chapter of this Book, that Ahab the son of Omri did evil in the sight of the Lord above all that were before him, at verse 30. and at verse 33. that He did more to provoke the Lord God of Israel to anger,
It is said in the sixteenth Chapter of this Book, that Ahab the son of Omri did evil in the sighed of the Lord above all that were before him, At verse 30. and At verse 33. that He did more to provoke the Lord God of Israel to anger,
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An Oppressour he was, and a Murderer, and an Idolater, and a Persecuter of that holy Truth, which God had plentifully revealed by his Prophets, and powerfully confirmed by Miracles, and mercifully declared by many gracious deliverances (even to him) in such manner as that he could not but know it to be the Truth ; and therefore an Hypocrite :
an Oppressor he was, and a Murderer, and an Idolater, and a Persecutor of that holy Truth, which God had plentifully revealed by his prophets, and powerfully confirmed by Miracles, and mercifully declared by many gracious Deliverances (even to him) in such manner as that he could not but know it to be the Truth; and Therefore an Hypocrite:
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at V. 27. And it came to passe, when Ahab heard those words (the words of Eliah the Prophet, dealing plainly and roundly with him for his hatefull Oppression and Murther) That he rent his cloathes,
At V. 27. And it Come to pass, when Ahab herd those words (the words of Elijah the Prophet, dealing plainly and roundly with him for his hateful Oppression and Murder) That he rend his clothes,
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and it offereth three notable things to our consideration. See first, how far an Hypocrite, a Cast-away may go in the outward performance of holy duties,
and it Offereth three notable things to our consideration. See First, how Far an Hypocrite, a Castaway may go in the outward performance of holy duties,
how deep Gods word, though in the mouth but of weak instruments, when he is pleased to give strength unto it, pierceth into the consciences of obstinate sinners,
how deep God's word, though in the Mouth but of weak Instruments, when he is pleased to give strength unto it, pierces into the Consciences of obstinate Sinners,
Note first, that I speak not now of the common graces of Illumination, and Edification, and good dexterity for the practising of some particular Calling;
Note First, that I speak not now of the Common graces of Illumination, and Edification, and good dexterity for the practising of Some particular Calling;
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but I speak even of those Graces, which de tota specie (if they be true and sincere) are the undoubted blessed fruits of Gods holy renewing Spirit of sanctification, such as are Repentance, Faith, Hope, Ioy, Humility, Patience, Temperance, Meeknesse, Zeal, Reformation, &c. in such as these, Hypocrites may go very farr,
but I speak even of those Graces, which de tota specie (if they be true and sincere) Are the undoubted blessed fruits of God's holy renewing Spirit of sanctification, such as Are Repentance, Faith, Hope, Joy, Humility, Patience, Temperance, Meekness, Zeal, Reformation, etc. in such as these, Hypocrites may go very Far,
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for Cast-aways and Hypocrites, not having union with God by a lively faith in his Son, nor communion with him by the effectual working of his Spirit, have no part nor fellowship in these things, which are proper to the chosen and called of God,
for Castaways and Hypocrites, not having Union with God by a lively faith in his Son, nor communion with him by the effectual working of his Spirit, have no part nor fellowship in these things, which Are proper to the chosen and called of God,
when as yet they may spring also (and, when they are found in unregenerate men, do so spring) from Nature, perhaps moralized, or otherwise restrained, but yet unrenewed by saving and sanctifying grace.
when as yet they may spring also (and, when they Are found in unregenerate men, do so spring) from Nature, perhaps moralized, or otherwise restrained, but yet unrenewed by Saving and sanctifying grace.
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by the Hypocrite is meant not only the grosse or formal Hypocrite, but every natural and unregenerate man, (including also the Elect of God before their effectual calling and conversion, ) as also Reprobates and Cast-awayes for the whole time of their lives:
by the Hypocrite is meant not only the gross or formal Hypocrite, but every natural and unregenerate man, (including also the Elect of God before their effectual calling and conversion,) as also Reprobates and Castaways for the Whole time of their lives:
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as not only others (who are to judge the best by the Law of Charity ) but themselves also, through the wretched deceitfulnesse of their own wicked and corrupt hearts, may mistake for those very graces they resemble.
as not only Others (who Are to judge the best by the Law of Charity) but themselves also, through the wretched deceitfulness of their own wicked and corrupt hearts, may mistake for those very graces they resemble.
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as When they hear the Word immediately receive it with gladnesse, and who so forward as they to repent, and believe, and reform their lives? but yet all that forwardnesse cometh to nothing, they endure but for a short time, Because they have no root in themselves, but want the sap and moysture of Grace to give life and lasting to those beginnings and imperfect offers and essayes of goodnesse, they made shew of.
as When they hear the Word immediately receive it with gladness, and who so forward as they to Repent, and believe, and reform their lives? but yet all that forwardness comes to nothing, they endure but for a short time, Because they have no root in themselves, but want the sap and moisture of Grace to give life and lasting to those beginnings and imperfect offers and essays of Goodness, they made show of.
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it worketh not only upon their judgements, but it seemeth also to rejoice, yea after a sort to ravish their hearts, so as they feel a kind of tickling pleasure and delight in it;
it works not only upon their Judgments, but it seems also to rejoice, yea After a sort to ravish their hearts, so as they feel a kind of tickling pleasure and delight in it;
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They may be superficially affected with, and find some overly comfort and refreshing from, the contemplation of those gracious promises of mercy and reconciliation and salvation which are contained in the glorious Gospel of our Lord Iesus Christ ;
They may be superficially affected with, and find Some overly Comfort and refreshing from, the contemplation of those gracious promises of mercy and reconciliation and salvation which Are contained in the glorious Gospel of our Lord Iesus christ;
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They may reform themselves in the general course of their lives in sundry particulars: refraining from some grosse disorders, and avoiding the occasions of them, wherein they have formerly lived and delighted,
They may reform themselves in the general course of their lives in sundry particulars: refraining from Some gross disorders, and avoiding the occasions of them, wherein they have formerly lived and delighted,
and practising many outward duties of Piety and Charity, conformable to the letter of the Laws of both Tables: and misliking and opposing against the common errours or corruptions of the times and places wherein they live;
and practising many outward duties of Piety and Charity, conformable to the Letter of the Laws of both Tables: and misliking and opposing against the Common errors or corruptions of the times and places wherein they live;
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and all this to their own and others thinking, with as great zeal unto Godliness, and as through indignation against sinne, as any others. All this they may doe:
and all this to their own and Others thinking, with as great zeal unto Godliness, and as through Indignation against sin, as any Others. All this they may do:
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and yet all the while be rotten at the heart; wholly carnal and unrenewed; quite empty of sound Faith, and Repentance, and Obedience, and every good grace;
and yet all the while be rotten At the heart; wholly carnal and unrenewed; quite empty of found Faith, and Repentance, and obedience, and every good grace;
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not doubting but that the Gospel will prove Rom. 1.16. The power of God unto salvation to all that beleeve, when they behold in it the power of conviction upon many that beleeve not.
not doubting but that the Gospel will prove Rom. 1.16. The power of God unto salvation to all that believe, when they behold in it the power of conviction upon many that believe not.
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as for other purposes, so for this end also among the rest, the man might not be able See Eccl. 9.1. from those things he seeth happen unto other men, or done by them, to judge infallibly of the state of his brothers soul.
as for other Purposes, so for this end also among the rest, the man might not be able See Ecclesiastes 9.1. from those things he sees happen unto other men, or done by them, to judge infallibly of the state of his Brother's soul.
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For these and sundry other Reasons it commeth to pass, that Hypocrites and Cast-aways, doe oftentimes goe so far as they doe, in the outward performances of holy duties.
For these and sundry other Reasons it comes to pass, that Hypocrites and Castaways, do oftentimes go so Far as they do, in the outward performances of holy duties.
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what hope then (First) of Heaven, for such prophane ungodly wretches, as are so far from having the power, as that they have not so much as the least shew of godliness ? What will become of those that Sit them down in the chair of scorners, and despise the good Word of God,
what hope then (First) of Heaven, for such profane ungodly wretches, as Are so Far from having the power, as that they have not so much as the least show of godliness? What will become of those that Fit them down in the chair of Scorner's, and despise the good Word of God,
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when some of them that hear it gladly, and receive it with joy, and are content to be ordered by it in many things, shall yet goe to hell? Certainly Ahab and Herod, and such cursed miscreants, shall rise up in judgement against these men, and condemn them;
when Some of them that hear it gladly, and receive it with joy, and Are content to be ordered by it in many things, shall yet go to hell? Certainly Ahab and Herod, and such cursed miscreants, shall rise up in judgement against these men, and condemn them;
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Secondly, what a stark shame would it be for us, who have received the First fruits of the Spirit, not to bring forth the fruits of the Spirit in some good abundance, in the frequent and comfortable and actual exercises of those habitual graces that are in us, of Faith, Repentance, Love, Reformation, Zeal, and the rest:
Secondly, what a stark shame would it be for us, who have received the First fruits of the Spirit, not to bring forth the fruits of the Spirit in Some good abundance, in the frequent and comfortable and actual exercises of those habitual graces that Are in us, of Faith, Repentance, Love, Reformation, Zeal, and the rest:
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seeing the counterfeits of these graces are oftentimes so eminent, even in Hypocrites and Cast-awayes? Shall a piece of rotten wood, or a Gloworm shine so bright in the dark;
seeing the counterfeits of these graces Are oftentimes so eminent, even in Hypocrites and Castaways? Shall a piece of rotten wood, or a Glowworm shine so bright in the dark;
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but we consider not the whilst, how far and how long God in his holy wisdom may suffer foul temptations to prevail against his chosen ones. On the other side,
but we Consider not the while, how Far and how long God in his holy Wisdom may suffer foul temptations to prevail against his chosen ones. On the other side,
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if we see a man forward in the duties of Religion, charitably affected to the poor, just and upright in his dealings with men, stoutly opposing against common corruptions, suffering for the profession of the truth:
if we see a man forward in the duties of Religion, charitably affected to the poor, just and upright in his dealings with men, stoutly opposing against Common corruptions, suffering for the profession of the truth:
But we consider not the whilst, how far the force of Natural Conscience, and common Moral Grace (if you will allow me to speak so improperly) may lead a man onward unto all outward performances, who was yet never effectually called, nor truly sanctified. And yet, busie fools that we are, we cannot keep our selves in our own bounds ;
But we Consider not the while, how Far the force of Natural Conscience, and Common Moral Grace (if you will allow me to speak so improperly) may led a man onward unto all outward performances, who was yet never effectually called, nor truly sanctified. And yet, busy Fools that we Are, we cannot keep our selves in our own bounds;
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But what have we to doe either with one or other? what lawfull commission have we at all to judge ? or what certain evidence have we, whereby to judge? Infallible signes we cannot have from any outward things, either of the want, or of the having of grace, in other men:
But what have we to do either with one or other? what lawful commission have we At all to judge? or what certain evidence have we, whereby to judge? Infallible Signs we cannot have from any outward things, either of the want, or of the having of grace, in other men:
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and to use the judgement of Charity, still hoping the best (though not without some fear,) that there may be Grace, where we see fearefull signes of the want of it.
and to use the judgement of Charity, still hoping the best (though not without Some Fear,) that there may be Grace, where we see fearful Signs of the want of it.
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unlesse it be that man of sin, who hath nestled himself higher than into Peters Chair, into the Throne of God, sitting in the Temple of God, and there determining as God, and with his breath damning and sainting whom he listeth? But let him go:
unless it be that man of since, who hath nestled himself higher than into Peter's Chair, into the Throne of God, sitting in the Temple of God, and there determining as God, and with his breath damning and sainting whom he lists? But let him go:
hope we charitably, even where we do see some reason to the contrary. But judge we neither way peremptorily and definitively, whatsoever probabilities we see either way:
hope we charitably, even where we do see Some reason to the contrary. But judge we neither Way peremptorily and definitively, whatsoever probabilities we see either Way:
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it will concern every one of us, as we desire to have comfortable, both assurance of present Grace, that we are not hypocrites, and hope of future Glory, that we are not Cast-awayes ;
it will concern every one of us, as we desire to have comfortable, both assurance of present Grace, that we Are not Hypocrites, and hope of future Glory, that we Are not Castaways;
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so to be district in making Tryall, whether those Graces that seem to be in us be true, or but counterfeit, and whether the acts thereof be fruits of sincerity, or but of hypocrisie. Let us not therefore flatter our selves,
so to be district in making Trial, whither those Graces that seem to be in us be true, or but counterfeit, and whither the acts thereof be fruits of sincerity, or but of hypocrisy. Let us not Therefore flatter our selves,
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but I would especially commend to your observation, two only out of all that variety, which two are indeed as good as a thousand; namely, Integrity and Constancy :
but I would especially commend to your observation, two only out of all that variety, which two Are indeed as good as a thousand; namely, Integrity and Constancy:
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then the Fox was uncased, and the Hypocrite appeared in his own colours, and the Baptist lost first his liberty, and then after his head for his labour.
then the Fox was uncased, and the Hypocrite appeared in his own colours, and the Baptist lost First his liberty, and then After his head for his labour.
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And the young man, when Christ told him, what he must do to inherit eternal life, in the general, [ Keep the Commandements, &c. ] was no doubt, a jolly jocund man, [ All these have I kept from my youth up:
And the young man, when christ told him, what he must do to inherit Eternal life, in the general, [ Keep the commandments, etc. ] was no doubt, a jolly jocund man, [ All these have I kept from my youth up:
and strook cold to his heart, and (the Text saith) He went away sorrowfull. And ever mark it, in something or other the Hypocrite bewrayeth himself what he is;
and strook cold to his heart, and (the Text Says) He went away sorrowful. And ever mark it, in something or other the Hypocrite bewrayeth himself what he is;
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his coldnesse here discovereth the other to have been but a false fire, and a fruit, not of true zeal, but of Hypocrisie. A Iesuite maketh scruple of disclosing an intended treason, revealed to him in confession ;
his coldness Here Discovereth the other to have been but a false fire, and a fruit, not of true zeal, but of Hypocrisy. A Iesuite makes scruple of disclosing an intended treason, revealed to him in Confessi;
but if in the mean time there be no care, nor scruple, nor forbearance of other sins, where there appeareth no hinderance from these or the like respects;
but if in the mean time there be no care, nor scruple, nor forbearance of other Sins, where there appears no hindrance from these or the like respects;
if he had not had an equal and universal Respect to all Gods Commandements. That is the first note of Sincerity; Integrity. The other is Constancy ; continuance, or lasting.
if he had not had an equal and universal Respect to all God's commandments. That is the First note of Sincerity; Integrity. The other is Constancy; Continuance, or lasting.
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The seeming Graces of Hypocrites may be as forward, and impetuous for the time, as the true Graces of the sincere believer; nay more forward oftentimes:
The seeming Graces of Hypocrites may be as forward, and impetuous for the time, as the true Graces of the sincere believer; nay more forward oftentimes:
We heard but now, that the Faith, Repentance, Reformation, Obedience, Ioy, sorrow, Zeal, and other the graces and affections of Hypocrites, had their first motion and issue from false and erroneous grounds:
We herd but now, that the Faith, Repentance, Reformation, obedience, Joy, sorrow, Zeal, and other the graces and affections of Hypocrites, had their First motion and issue from false and erroneous grounds:
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this fit once past, we see in the next Chap. regardeth neither God nor Prophet, but through unbelief disobeyeth God, and imprisoneth the Prophet. Now then, here is a wide difference between the Hypocrite, and the godly man. The one doth all by fits, and by starts, and by sudden motions and flashes:
this fit once passed, we see in the next Chap. Regardeth neither God nor Prophet, but through unbelief disobeyeth God, and imprisoneth the Prophet. Now then, Here is a wide difference between the Hypocrite, and the godly man. The one does all by fits, and by starts, and by sudden motions and flashes:
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Aristotle hath excellently taught us, to distinguish between colours that arise from passion, and from complexion. The one, he saith, is scarce worth the name of a Quality or colour ;
Aristotle hath excellently taught us, to distinguish between colours that arise from passion, and from complexion. The one, he Says, is scarce worth the name of a Quality or colour;
If Socrates be of a pale, or an high-coloured complexion, to the question, [ Qualis est Socrates? What a like man is Socrates ? ] it may be fitly answered (saith Aristotle ) that he is a pale man,
If Socrates be of a pale, or an high-coloured complexion, to the question, [ Qualis est Socrates? What a like man is Socrates? ] it may be fitly answered (Says Aristotle) that he is a pale man,
Accordingly we are to pronounce of those good things that sometimes appear in Hypocrites. We call them indeed Graces, and we do well, (because they seem to be such,
Accordingly we Are to pronounce of those good things that sometime appear in Hypocrites. We call them indeed Graces, and we do well, (Because they seem to be such,
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and because we in Charity are to hope that they be such, as they seem:) but they are in true judgement nothing lesse than true graces, neither should they indeed (if we were able to discern the falsenesse of them) give denomination to those Hypocrites in whom they are found.
and Because we in Charity Are to hope that they be such, as they seem:) but they Are in true judgement nothing less than true graces, neither should they indeed (if we were able to discern the falseness of them) give denomination to those Hypocrites in whom they Are found.
For why should a man from a sudden and short fit of Repentance, or Zeal, or Charity, or Religion, be called a Penitent, or a Zealous, or a Charitable, or a Religious man;
For why should a man from a sudden and short fit of Repentance, or Zeal, or Charity, or Religion, be called a Penitent, or a Zealous, or a Charitable, or a Religious man;
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Measure them not by the present heat, (for that may be as much, perhaps more, in an hypocrite, than in a true believer ;) but by their Integrity and Constancy. A man of a cold complexion hath as much heat in a sharp fit of an Ague, as he that is of a hot constitution, and in health; and more too:
Measure them not by the present heat, (for that may be as much, perhaps more, in an hypocrite, than in a true believer;) but by their Integrity and Constancy. A man of a cold complexion hath as much heat in a sharp fit of an Ague, as he that is of a hight constitution, and in health; and more too:
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whether a kindly and naturall heat, or else the fore-runner or symptome of some disease. There is no better way to come to that knowledge, than by these two Notes;
whither a kindly and natural heat, or Else the forerunner or Symptom of Some disease. There is no better Way to come to that knowledge, than by these two Notes;
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Universality, and Constancy. First for Vniversality ; Physicians say of heat, and sweat, and such like things, Vniversalia salutaria, partialia ex morbo.
Universality, and Constancy. First for Universality; Physicians say of heat, and sweat, and such like things, Universal salutaria, partialia ex morbo.
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Is thy Repentance, thy Obedience, thy Zeal, thy Hatred of sin, other graces in thee Vniversal ? equally bent upon all good, equally set against all evill things? it is a good sign of Grace and Sanctification in the heart.
Is thy Repentance, thy obedience, thy Zeal, thy Hatred of since, other graces in thee Universal? equally bent upon all good, equally Set against all evil things? it is a good Signen of Grace and Sanctification in the heart.
Then for Continuance and Lasting, I deny not, but in case of prevailing temptations, the godly may have sometimes uncomfortable and fearfull intermissions in the practice of godlinesse;
Then for Continuance and Lasting, I deny not, but in case of prevailing temptations, the godly may have sometime uncomfortable and fearful intermissions in the practice of godliness;
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which yet make him not altogether Gracelesse : as a man may have sometimes little distempers in his body, through mis-dyet or otherwise, and yet not be heart-sick ;
which yet make him not altogether Graceless: as a man may have sometime little distempers in his body, through mis-dyet or otherwise, and yet not be heartsick;
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or greater distempers too sometimes to make him sick, and yet be heart-whole. But yet if for the most part, and in the ordinary constant course of thy life, thou hast the practice of repentance and obedience, and other fruits of grace in some good comfortable measure;
or greater distempers too sometime to make him sick, and yet be heart-whole. But yet if for the most part, and in the ordinary constant course of thy life, thou hast the practice of Repentance and Obedience, and other fruits of grace in Some good comfortable measure;
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and never cease by repentance and prayer, and the constant exercise of other good graces, to Physick and Dyet thy soul, till thou hast by Gods goodness put thy self into some reasonable assurance, that thou art the true child of God, a sincere believer, and not an Hypocrite ;
and never cease by Repentance and prayer, and the constant exercise of other good graces, to Physic and Diet thy soul, till thou hast by God's Goodness put thy self into Some reasonable assurance, that thou art the true child of God, a sincere believer, and not an Hypocrite;
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But yet now, this humiliation such as it was, what should work it in him? That we find declared at verse 27. [ And it came to passe that when Ahab heard these words, &c. ] There came to him a message from God, by the hand of Eliah ;
But yet now, this humiliation such as it was, what should work it in him? That we find declared At verse 27. [ And it Come to pass that when Ahab herd these words, etc. ] There Come to him a message from God, by the hand of Elijah;
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Alas, what was Eliah to Ahab ? a silly plain Prophet to a mighty King ? that he durst thus presume to rush boldly and unsent-for into the presence of such a potent Monarch, who had no lesse power, and withall more colour, to take away his life,
Alas, what was Elijah to Ahab? a silly plain Prophet to a mighty King? that he durst thus presume to rush boldly and unsent-for into the presence of such a potent Monarch, who had no less power, and withal more colour, to take away his life,
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and there to his face charge him plainly with, and shake him up roundly for, and denounce Gods judgements powerfully against, his bloudy abominable oppressions? We would think, a Monarch nusled up in Idolatry, and accustomed to bloud, and hardened in Sinne and Obstinacy, should not have brooked that insolency from such a one as Eliah was,
and there to his face charge him plainly with, and shake him up roundly for, and denounce God's Judgments powerfully against, his bloody abominable oppressions? We would think, a Monarch nusled up in Idolatry, and accustomed to blood, and hardened in Sin and Obstinacy, should not have brooked that insolency from such a one as Elijah was,
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That which in Heb. 4. (if I mistake not the true understanding of that place) is spoken of the Essential word of God, the second Person in the ever-blessed Trinity;
That which in Hebrew 4. (if I mistake not the true understanding of that place) is spoken of the Essential word of God, the second Person in the ever-blessed Trinity;
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behold in the stories of the Kings, Saul whining, when Samuel reproveth him; in the books of the Prophets, the Ninivites drooping, when Ionas threatneth them;
behold in the stories of the Kings, Saul whining, when Samuel Reproveth him; in the books of the prophets, the Ninevites drooping, when Ionas threatens them;
when he seeth it good, put the spirit of zeal and of power into the heart of the poorest Prophet, and as easily the spirit of fear and of terrour into the heart of the greatest King. He chooseth weak Instruments, (as here Eliah ) and yet furnisheth them with power, to effect great matters:
when he sees it good, put the Spirit of zeal and of power into the heart of the Poorest Prophet, and as Easily the Spirit of Fear and of terror into the heart of the greatest King. He chooses weak Instruments, (as Here Elijah) and yet furnisheth them with power, to Effect great matters:
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but yet this wind, as it is brea•hed in, and inspired by the powerfull eternal Spirit of God, is strong enough (by his effectuall working with it) not only to shake the top-branches, but to rend up the very bottom-root of the tallest Cedar in Lebanon.
but yet this wind, as it is brea•hed in, and inspired by the powerful Eternal Spirit of God, is strong enough (by his effectual working with it) not only to shake the top-branches, but to rend up the very bottom-root of the Tallest Cedar in Lebanon.
but that it will be sometimes snubbing, and stinging, and lashing, and vexing him with ougly representations of his past sinnes, and terrible suggestions of future vengeance. And then of all other times is the force of it most lively;
but that it will be sometime snubbing, and stinging, and lashing, and vexing him with ugly representations of his passed Sins, and terrible suggestions of future vengeance. And then of all other times is the force of it most lively;
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and doth he knoweth not what, and seeketh for ease he knoweth not where. Then he would give all Dives his wealth for A drop of water to cool the heat he feeleth;
and does he Knoweth not what, and seeks for ease he Knoweth not where. Then he would give all Dives his wealth for A drop of water to cool the heat he feeleth;
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and with Esau part with his birth-right, for any thing, though it were never so little or mean, that would give him but the least present refreshing, and preserve him from fainting. Then sack-cloth, and ashes, and fasting, and weeping, and mourning, and renting the garments,
and with Esau part with his birthright, for any thing, though it were never so little or mean, that would give him but the least present refreshing, and preserve him from fainting. Then Sackcloth, and Ashes, and fasting, and weeping, and mourning, and renting the garments,
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and tearing the hair, and knocking the brest, and out-cries to heaven, and all those other things, which he could not abide to hear of in the time of his former security, whilest his conscience lay fast asleep, and at rest, are now in all haste and greedily entertained, and all too little:
and tearing the hair, and knocking the breast, and Outcries to heaven, and all those other things, which he could not abide to hear of in the time of his former security, whilst his conscience lay fast asleep, and At rest, Are now in all haste and greedily entertained, and all too little:
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A plain instance whereof we have in this present history of King Ahab. When Eliah first came to him in the Vineyard, he was pert enough, [ Hast thou found me, O mine enemy? ] But by that the Prophet had done with him;
A plain instance whereof we have in this present history of King Ahab. When Elijah First Come to him in the Vineyard, he was pert enough, [ Hast thou found me, Oh mine enemy? ] But by that the Prophet had done with him;
told him of the sin, which was notorious, [ Hast thou killed, and taken possession? ] foretold him of the judgement, which was heavy, [ I will bring evill upon thee,
told him of the since, which was notorious, [ Hast thou killed, and taken possession? ] foretold him of the judgement, which was heavy, [ I will bring evil upon thee,
[ It came to passe, when he heard these words, that he rent his clothes, &c. ] If you desire another instance, turn to Acts 24.25. where there is a right good one, and full to this purpose.
[ It Come to pass, when he herd these words, that he rend his clothes, etc. ] If you desire Another instance, turn to Acts 24.25. where there is a right good one, and full to this purpose.
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What was that thing, may we think, in St. Pauls reasoning, which especially made Felix to tremble? It is commonly taken to be the Doctrine of the last judgement :
What was that thing, may we think, in Saint Paul's reasoning, which especially made Felix to tremble? It is commonly taken to be the Doctrine of the last judgement:
which is indeed a terrible doctrine, and able (if it be throughly apprehended) to make the stoutest of the sons of men to tremble. But I take it that is not all.
which is indeed a terrible Doctrine, and able (if it be thoroughly apprehended) to make the Stoutest of the Sons of men to tremble. But I take it that is not all.
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For Felix was noted of much cruelty and injustice in the administration of the affairs of Jury, (howsoever Tertullus like a smooth Orator, to curry favour with him,
For Felix was noted of much cruelty and injustice in the administration of the affairs of Jury, (howsoever Tertullus like a smooth Orator, to curry favour with him,
And for such a man, as governed with cruelty and rapine, and lived in unchaste wedlock, to hear one reason powerfully of Iustice, and of Chastity, (for so much the word NONLATINALPHABET there used properly importeth,) and of Iudgement ;
And for such a man, as governed with cruelty and rapine, and lived in unchaste wedlock, to hear one reason powerfully of justice, and of Chastity, (for so much the word there used properly imports,) and of Judgement;
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and thou also, whosoever thou art, that undervaluest this precious treasure, for the meanness or other infirmities of the earthen vessel wherein it is conveyed, Tell me, doest thou not herein struggle against the testimony and evidence of thine own heart? Doth not thine own Conscience and Experience tell thee, that this Sword of the Spirit hath a keen edge, and biteth and pierceth where it goeth? Hath it not sometimes galled,
and thou also, whosoever thou art, that undervalvest this precious treasure, for the meanness or other infirmities of the earthen vessel wherein it is conveyed, Tell me, dost thou not herein struggle against the testimony and evidence of thine own heart? Does not thine own Conscience and Experience tell thee, that this Sword of the Spirit hath a keen edge, and bites and pierces where it Goes? Hath it not sometime galled,
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and entred even to the dividing asunder of the joynts, and of the marrow? Hath it not sometimes (as it were) by subtile and serpentine insinuations strangely wound it self through those many crooked and Labyrinthean turnings that are in thine heart, into the very in-most corner and center thereof;
and entered even to the dividing asunder of the Joints, and of the marrow? Hath it not sometime (as it were) by subtle and serpentine insinuations strangely wound it self through those many crooked and Labyrinthian turnings that Are in thine heart, into the very inmost corner and centre thereof;
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and set thy secretest thoughts in order before thy face, in such sort as that thou hast been strucken with astonishment and horrour at the discovery? Though perhaps it have not yet softened and melted thy stony and obdurate heart;
and Set thy secretest thoughts in order before thy face, in such sort as that thou hast been strucken with astonishment and horror At the discovery? Though perhaps it have not yet softened and melted thy stony and obdurate heart;
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yet didst thou never perceive it hammering about it, with sore strokes and knocks, as if it would break and shiver it into a thousand pieces? Doubtlesse thou hast;
yet didst thou never perceive it hammering about it, with soar Strokes and knocks, as if it would break and shiver it into a thousand Pieces? Doubtless thou hast;
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having felt in it that lively power and efficacy, which it is not possible any device of the wit of man should have? Take heed then how thou doest traduce, or despise, or but undervalue that upon any seeming pretence whatsoever:
having felt in it that lively power and efficacy, which it is not possible any device of the wit of man should have? Take heed then how thou dost traduce, or despise, or but undervalue that upon any seeming pretence whatsoever:
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for which thou hast such a strong witnesse in thine own heart, from the experience of the unresisted power of it, that it is indeed the word of God, and not the breath of sinfull man.
for which thou hast such a strong witness in thine own heart, from the experience of the unresisted power of it, that it is indeed the word of God, and not the breath of sinful man.
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[ Seest thou how Ahab is humbled before me? because he humbleth himself before me, I will not bring the evil in his dayes, &c. And here must Gods Holinesse be brought unto a tryal,
[ See thou how Ahab is humbled before me? Because he Humbleth himself before me, I will not bring the evil in his days, etc. And Here must God's Holiness be brought unto a trial,
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with which holinesse and purity, how can it stand, to accept and reward (as here he seemeth to do) the counterfeit humiliation of such a wretched Hypocrite, as we now suppose Ahab to be?
with which holiness and purity, how can it stand, to accept and reward (as Here he seems to do) the counterfeit humiliation of such a wretched Hypocrite, as we now suppose Ahab to be?
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) that Ahab, not only before, and after, but even in the act and at the instant of this humiliation, was an Hypocrite. Let it be granted secondly, (which is the thing urged in the doubt) that this humiliation of his, being performed but in hypocrisie, was not acceptable to God, as a good work;
) that Ahab, not only before, and After, but even in the act and At the instant of this humiliation, was an Hypocrite. Let it be granted secondly, (which is the thing urged in the doubt) that this humiliation of his, being performed but in hypocrisy, was not acceptable to God, as a good work;
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at least so far forth, as a thing lesse evil may in comparison of a worser thing be termed good. And then are we to know fourthly, that it may stand with Gods holinesse, as it doth with his goodnesse and justice, to reward outward good things with outward good things;
At least so Far forth, as a thing less evil may in comparison of a Worse thing be termed good. And then Are we to know fourthly, that it may stand with God's holiness, as it does with his Goodness and Justice, to reward outward good things with outward good things;
as here he rewardeth Ahab 's temporary and external humiliation, with an outward temporal favour, viz. the adjourning of an outward temporal judgement.
as Here he Rewardeth Ahab is temporary and external humiliation, with an outward temporal favour, viz. the adjourning of an outward temporal judgement.
This is proved unto us first, from the general course of Gods justice ; and his promise grounded upon that justice, to reward every man according to his works.
This is proved unto us First, from the general course of God's Justice; and his promise grounded upon that Justice, to reward every man according to his works.
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To which justice of his, and to which promise of his it is agreeable, as to recompence Spiritual good things with Eternal, so to recompence Moral good things with temporal rewards. 2. From special expresse warrant of Scripture.
To which Justice of his, and to which promise of his it is agreeable, as to recompense Spiritual good things with Eternal, so to recompense Moral good things with temporal rewards. 2. From special express warrant of Scripture.
In Mat. 6. Christ saith of Hypocrites more than once, that they have their reward. As in the doing of their seeming good works, they aim especially at the vain praise & commendation of men:
In Mathew 6. christ Says of Hypocrites more than once, that they have their reward. As in the doing of their seeming good works, they aim especially At the vain praise & commendation of men:
partly by temporal blessings upon themselves and their posterity, partly by the removal or adjournal of temporal punishments, which otherwise had speedily overtaken them.
partly by temporal blessings upon themselves and their posterity, partly by the removal or adjournal of temporal punishments, which otherwise had speedily overtaken them.
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such as are imployed by him for the bringing about of his most holy and secret purposes, Citra rationem finis, aut eorum quae ad finem, in the doing of such things,
such as Are employed by him for the bringing about of his most holy and secret Purposes, Citra rationem finis, Or Their Quae ad finem, in the doing of such things,
but meerly for the satisfying of their own corrupt lusts, and the atchieving of their own private ends. A notable example whereof we have, in Gods dealing with Nebuchadnezzar in Ezek. 29. where the word of the Lord cometh to Ezekiel, saying, Sonne of man, Nebuchadnezzar king of Babylon caused his army to serve a great service against Tyrus:
but merely for the satisfying of their own corrupt Lustiest, and the achieving of their own private ends. A notable Exampl whereof we have, in God's dealing with Nebuchadnezzar in Ezekiel 29. where the word of the Lord comes to Ezekielem, saying, Son of man, Nebuchadnezzar King of Babylon caused his army to serve a great service against Tyre:
though with strong and predominant mixture of their owne corrupt appetites and ends therewithall? Now the Reasons, why God should thus outwardly reward the outward works of Hypocrites ; are:
though with strong and predominant mixture of their own corrupt appetites and ends therewithal? Now the Reasons, why God should thus outwardly reward the outward works of Hypocrites; Are:
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for whose good especially (next under his own glory ) all the passages of his divine providence both upon them and others are disposed in such sort as they are:
for whose good especially (next under his own glory) all the passages of his divine providence both upon them and Others Are disposed in such sort as they Are:
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is it not either for their own, or for their works sake, as if he either accepted their Persons, or approved their Obedience. No: it is but Lex Talionis ;
is it not either for their own, or for their works sake, as if he either accepted their Persons, or approved their obedience. No: it is but Lex Talionis;
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and he giveth them but eye-wages. Indeed God can neither be deceived, nor deceive: yet as they would deceive God in their service, with such obedience as falleth short of true obedience ;
and he gives them but eye-wages. Indeed God can neither be deceived, nor deceive: yet as they would deceive God in their service, with such Obedience as falls short of true Obedience;
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so they are deceived in their pay from him, with such blessings as fall short of true blessings. And all this may well stand with Gods both Iustice and Holinesse. Secondly ;
so they Are deceived in their pay from him, with such blessings as fallen short of true blessings. And all this may well stand with God's both justice and Holiness. Secondly;
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it appeareth from the premises, that Gods thus dealing with wicked and unsanctified men, in thus rewarding their outward good things, giveth no warrant nor strength at all, either to that Popish corrupt doctrine of Meritum congrui, in deserving the first grace by the right use of Naturals ;
it appears from the premises, that God's thus dealing with wicked and unsanctified men, in thus rewarding their outward good things, gives no warrant nor strength At all, either to that Popish corrupt Doctrine of Merit congrui, in deserving the First grace by the right use of Naturals;
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we see God rewardeth even false and outward and seeming graces, natural and moral good things, with outward and temporal favours. And all this is most agreeable to his infinite both Iustice and Mercy ;
we see God Rewardeth even false and outward and seeming graces, natural and moral good things, with outward and temporal favours. And all this is most agreeable to his infinite both justice and Mercy;
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to bind him to reward the outward and sinfull works of Hypocrites, (for the best natural or moral works without grace are but such,) with true saving grace and inward sanctification.
to bind him to reward the outward and sinful works of Hypocrites, (for the best natural or moral works without grace Are but such,) with true Saving grace and inward sanctification.
Do not fret thy self because of the ungodly, neither be thou envious at evil doers, Thou expectest for thine inward obedience an unproportionable reward in the life to come:
Do not fret thy self Because of the ungodly, neither be thou envious At evil doers, Thou expectest for thine inward Obedience an unproportionable reward in the life to come:
for whom yet (in his mercy ) he reserveth Eternall salvation, as the due wages (yet by that mercy only) of their Faith, and repentance, and holy obedience.
for whom yet (in his mercy) he reserveth Eternal salvation, as the due wages (yet by that mercy only) of their Faith, and Repentance, and holy Obedience.
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As Abraham said to the rich glutton in the Parable, Luke 16. Son, remember that thou in thy life time receivedst thy good things, and likewise Lazarus evil things:
As Abraham said to the rich glutton in the Parable, Lycia 16. Son, Remember that thou in thy life time Received thy good things, and likewise Lazarus evil things:
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and now remaineth for him nothing, but the full reward of his godlinesse here in Heaven. Thus the meditation of this Doctrine yieldeth good Comfort against temporal afflictions.
and now remains for him nothing, but the full reward of his godliness Here in Heaven. Thus the meditation of this Doctrine yieldeth good Comfort against temporal afflictions.
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in the firm assurance of their Eternal reward. It is one of the Reasons, why God temporally rewardeth the unsound obedience of natural, carnal, and unregenerate men:
in the firm assurance of their Eternal reward. It is one of the Reasons, why God temporally Rewardeth the unsound Obedience of natural, carnal, and unregenerate men:
even to give his faithfull servants undoubted assurance, that he will in no wise forget their true and sound and sincere obedience. Doth God reward Ahabs temporary Humiliation? and will he not much more reward thy hearty and unfeined repentance? Have the Hypocrites their reward ? and canst thou doubt of thine? This was the very ground of all that comfort, wherewith the Prodigal sonne sustained his heart and hope;
even to give his faithful Servants undoubted assurance, that he will in no wise forget their true and found and sincere Obedience. Does God reward Ahabs temporary Humiliation? and will he not much more reward thy hearty and unfeigned Repentance? Have the Hypocrites their reward? and Canst thou doubt of thine? This was the very ground of all that Comfort, wherewith the Prodigal son sustained his heart and hope;
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as to let me perish for hunger. Every temporal blessing bestowed upon the wicked, ought to be of the child of God entertained as a fresh assurance given him of his everlasting reward hereafter.
as to let me perish for hunger. Every temporal blessing bestowed upon the wicked, ought to be of the child of God entertained as a fresh assurance given him of his everlasting reward hereafter.
but his onely son Isaac he kept with him, and gave him all that he had. Right so, God giveth temporal gifts to Hypocrites and Cast-awayes, who are bastards, and not sonnes; (not sonnes of the free woman, not sons of promise, not born after the spirit :) and that is their portion ;
but his only son Isaac he kept with him, and gave him all that he had. Right so, God gives temporal Gifts to Hypocrites and Castaways, who Are bastards, and not Sons; (not Sons of the free woman, not Sons of promise, not born After the Spirit:) and that is their portion;
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on these he bestoweth all that ever he hath, ( all things are theirs;) for on them he bestoweth his Son the heir of all things, in whom are hid all the treasures of all good things,
on these he bestoweth all that ever he hath, (all things Are theirs;) for on them he bestoweth his Son the heir of all things, in whom Are hid all the treasures of all good things,
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for thy dear Sonnes sake Jesus Christ, who hath purchased it for us, and given into our hearts the earnest of his and thy holy Spirit to seal it unto us.
for thy dear Sons sake jesus christ, who hath purchased it for us, and given into our hearts the earnest of his and thy holy Spirit to seal it unto us.
To which blessed Son, and holy Spirit, together with thee, O Father, three persons and one only wise, gracious, glorious, Almighty and eternal Lord God; be ascribed by us,
To which blessed Son, and holy Spirit, together with thee, Oh Father, three Persons and one only wise, gracious, glorious, Almighty and Eternal Lord God; be ascribed by us,
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THE SECOND SERMON AD POPVLVM. At Grantham L inc. Febr. 27. 1620 . 3. Kings 21.29. — because he humbleth himself before me, I will not bring the evil in his dayes. —
THE SECOND SERMON AD POPULUM. At Grantham L inc. February 27. 1620. 3. Kings 21.29. — Because he Humbleth himself before me, I will not bring the evil in his days. —
as to make any large repetition of the particulars which were observed the last time from the consideration of Ahabs person and condition, (who was but an Hypocrite,) taken joyntly with his present carriage, together with the occasion and successe thereof. He was humbled :
as to make any large repetition of the particulars which were observed the last time from the consideration of Ahabs person and condition, (who was but an Hypocrite,) taken jointly with his present carriage, together with the occasion and success thereof. He was humbled:
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3. the boundlesse mercy of God, in not suffering the outward formal humiliation of an ungodly Hypocrite to passe altogether unrewarded. All this the last time;
3. the boundless mercy of God, in not suffering the outward formal humiliation of an ungodly Hypocrite to pass altogether unrewarded. All this the last time;
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by occasion of those first clauses in the verse, [ Seest thou how Ahab humbleth himself before me? because he humbleth himself before me, I will not — ] We are now next to consider of the great Favour, which it pleased God to shew to Ahab upon his humiliation ;
by occasion of those First clauses in the verse, [ See thou how Ahab Humbleth himself before me? Because he Humbleth himself before me, I will not — ] We Are now next to Consider of the great Favour, which it pleased God to show to Ahab upon his humiliation;
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The Evil which God now promiseth he will not bring, [ I will not bring the evil in his days, ] is that which in verse 21. he hath threatned he would bring upon Ahab and upon his house [ Behold I will bring evil upon thee,
The Evil which God now promises he will not bring, [ I will not bring the evil in his days, ] is that which in verse 21. he hath threatened he would bring upon Ahab and upon his house [ Behold I will bring evil upon thee,
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God who is rich in mercy, and delighted to be stiled the God of mercies, and the Father of mercies, abundantly manifesteth his mercy in dealing thus graciously with one that deserved it so little.
God who is rich in mercy, and delighted to be styled the God of Mercies, and the Father of Mercies, abundantly manifesteth his mercy in dealing thus graciously with one that deserved it so little.
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Here is mercy, in but threatning the punishment, when he might have inflicted it; and more mercy, in not inflicting the punishment, when he had threatned it.
Here is mercy, in but threatening the punishment, when he might have inflicted it; and more mercy, in not inflicting the punishment, when he had threatened it.
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] It is no new thing to them, that have read the sacred stories with observation, to see God, when men are humbled at his threatnings, to revoke them, NONLATINALPHABET, saith Chrysostome more than once: this is ever Gods manner;
] It is no new thing to them, that have read the sacred stories with observation, to see God, when men Are humbled At his threatenings, to revoke them,, Says Chrysostom more than once: this is ever God's manner;
Search the Scriptures, and say if things run not thus, as in the most ordinary course; God commandeth, and Man disobeyeth; Man disobeyeth, and God threatneth; God threatneth, and Man repenteth;
Search the Scriptures, and say if things run not thus, as in the most ordinary course; God commands, and Man disobeyeth; Man disobeyeth, and God threatens; God threatens, and Man Repenteth;
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for the most part proportionably to the truth and measure of their repentance, but howsoever always so far forth as in his infinite wisedom he hath thought good:
for the most part proportionably to the truth and measure of their Repentance, but howsoever always so Far forth as in his infinite Wisdom he hath Thought good:
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if he turn from his sin, and do that which is lawfull and right, If the wicked restore the pledge, give again that he hath robbed, walk in the statutes of life without committing iniquity;
if he turn from his since, and do that which is lawful and right, If the wicked restore the pledge, give again that he hath robbed, walk in the statutes of life without committing iniquity;
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but to punish, and take vengeance is opus alienum, as some expound that in Esay 28. his strange work, his strange act, a thing he taketh no pleasure in.
but to Punish, and take vengeance is opus Alienum, as Some expound that in Isaiah 28. his strange work, his strange act, a thing he Takes no pleasure in.
Vivo nolo — in Ezek. 33. As I live saith the Lord God, I have no pleasure in the death of the wicked, &c. As the Bee laboureth busily all the day long,
Vivo nolo — in Ezekiel 33. As I live Says the Lord God, I have no pleasure in the death of the wicked, etc. As the Bee Laboureth busily all the day long,
Oh Ierusalem, Ierusalem, that killest the Prophets — how oft would I, &c. How shall I give thee up Ephraim? — my heart is turned within me; my repentings are kindled together.
O Ierusalem, Ierusalem, that Killest the prophets — how oft would I, etc. How shall I give thee up Ephraim? — my heart is turned within me; my repentings Are kindled together.
] So is our God slow to anger, and loath to strike (Quique dolet quoties cogitur esse ferox:) but plenteous in mercy, as David describeth him in Psal. 103. Never was a man truly and inwardly humbled, but God in the riches of his special mercy, truly pardoned him:
] So is our God slow to anger, and loath to strike (Quique Dolet How often cogitur esse ferox:) but plenteous in mercy, as David Describeth him in Psalm 103. Never was a man truly and inwardly humbled, but God in the riches of his special mercy, truly pardoned him:
before they made warr upon any people, first to send Heralds to proclame it, ( Bellum indicere, •e inserrent, ) to the end that if they would make their peace by submission, they might prevent the warr ;
before they made war upon any people, First to send Heralds to proclaim it, (Bellum indicere, •e inserrent,) to the end that if they would make their peace by submission, they might prevent the war;
nor so onely, but be written also in albo amicorum, enrolled as their friends and confederates. So God sendeth his Heralds the Prophets, to threaten vengeance against sinners:
nor so only, but be written also in Albo amicorum, enrolled as their Friends and confederates. So God sends his Heralds the prophets, to threaten vengeance against Sinners:
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and as Uzzah and Annanias and Sapphira, and some few others whom God picked out to shew exemplary judgement upon, were strucken dead upon the sudden for their transgressions:
and as Uzzah and Ananias and Sapphira, and Some few Others whom God picked out to show exemplary judgement upon, were strucken dead upon the sudden for their transgressions:
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and for the most part, such like affections are given him in such places, as endeavour to set forth to the most life his great mercy and kindnesse to sinfull mankind.
and for the most part, such like affections Are given him in such places, as endeavour to Set forth to the most life his great mercy and kindness to sinful mankind.
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We all know, we cannot indeed give God any greater glory than the glory of his mercy: yet must know withall, that God is not so needy of means to work out his own glory,
We all know, we cannot indeed give God any greater glory than the glory of his mercy: yet must know withal, that God is not so needy of means to work out his own glory,
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as that he should be forced to redeem the glory of his mercy, with the forfeiture either of his Truth or Stedfastness. We are therefore to lay this as a firm ground and infallible, that our God is both truly Vnchangeable, and unchangeably True. The strength of Israel is not as man, that he should he,
as that he should be forced to Redeem the glory of his mercy, with the forfeiture either of his Truth or Steadfastness. We Are Therefore to lay this as a firm ground and infallible, that our God is both truly Unchangeable, and unchangeably True. The strength of Israel is not as man, that he should he,
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but not the least tittle of Gods words shall passe away unfulfilled. They may wax old as a garment, and as a vesture shall he change them, and they shall be changed;
but not the least tittle of God's words shall pass away unfulfilled. They may wax old as a garment, and as a vesture shall he change them, and they shall be changed;
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and therefore speaketh as we use to speak, and frameth his language to our ( l ) dulness, and teacheth us by our own phrases what he would have us learn:
and Therefore speaks as we use to speak, and frameth his language to our (l) dullness, and Teaches us by our own phrases what he would have us Learn:
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as Nurses talk half syllables, and lipse out broken language to young children. But what is so spoken NONLATINALPHABET, of God, after the manner of men ;
as Nurse's talk half syllables, and lipse out broken language to young children. But what is so spoken, of God, After the manner of men;
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must yet be understoo• NONLATINALPHABET, so as befitteth the Majesty and perfection of his divine nature. When he repenteth then, we are not so to conceive it,
must yet be understoo•, so as befitteth the Majesty and perfection of his divine nature. When he Repenteth then, we Are not so to conceive it,
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which, so farr as we could reasonably conjecture by his words, or works, or our deserts, or otherwise, seemed to us to have been his purpose to have done. This for the Phrases :
which, so Far as we could reasonably conjecture by his words, or works, or our deserts, or otherwise, seemed to us to have been his purpose to have done. This for the Phrases:
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that there may be some change made in some part of Gods decree. An assertion unbeseeming an ingenuous Pagan, and to be for ever abhorred and held accursed by every soul that professeth it self Christian. Admit this once:
that there may be Some change made in Some part of God's Decree. an assertion unbeseeming an ingenuous Pagan, and to be for ever abhorred and held accursed by every soul that Professes it self Christian. Admit this once:
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and let Man, yea and the devil too, be true; and only God a lyer. Leave we him therefore to the judgement of that great God, whom he hath blasphemed; and seek we better satisfaction.
and let Man, yea and the Devil too, be true; and only God a liar. Leave we him Therefore to the judgement of that great God, whom he hath blasphemed; and seek we better satisfaction.
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Mutat Deus sententiam, non consilium• God sometimes changeth the sentence which he hath denounced, but never the Counsell which he hath decreed. Others, otherwise:
Mutat Deus sententiam, non consilium• God sometime changes the sentence which he hath denounced, but never the Counsel which he hath decreed. Others, otherwise:
That which is plainest, and giveth fullest satisfaction, and whereinto the answers of Gregory and Aquinas, and the rest, (as many as have spoken with any truth and pertinency to the point,) in the last resolution fall; is briefly this.
That which is Plainest, and gives Fullest satisfaction, and whereinto the answers of Gregory and Aquinas, and the rest, (as many as have spoken with any truth and pertinency to the point,) in the last resolution fallen; is briefly this.
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All Gods promises, (how absolutely so ever expressed, ) are made sub conditione Obedientiae : and all his threatnings (how absolutely so ever expressed,) sub conditione Impoenitentiae.
All God's promises, (how absolutely so ever expressed,) Are made sub condition Obedientiae: and all his threatenings (how absolutely so ever expressed,) sub condition Impoenitentiae.
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Where Almighty God plainly teacheth us, that we ought so to conceive of all his threatnings, be they never so peremptorily set down, (as what more peremptory than this, Thou shalt surely dye ?) as that he may reserve to himself a power of revocation in case the parties threatned repent. The examples make it plain.
Where Almighty God plainly Teaches us, that we ought so to conceive of all his threatenings, be they never so peremptorily Set down, (as what more peremptory than this, Thou shalt surely die?) as that he may reserve to himself a power of revocation in case the parties threatened Repent. The Examples make it plain.
Abimelech shall dye for taking Sarah : understand it; unlesse he restore her. Forty dayes, and Nineveh shall be destroyed: understand it with this reservation;
Abimelech shall die for taking Sarah: understand it; unless he restore her. Forty days, and Nineveh shall be destroyed: understand it with this reservation;
For God having in Ierem. 18. and Ezek. 33. and elsewhere instructed us in the general, that all his Threatnings are to be understood with such clauses and conditions and reservations;
For God having in Jeremiah 18. and Ezekiel 33. and elsewhere instructed us in the general, that all his Threatenings Are to be understood with such clauses and conditions and reservations;
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] so as if a man make a promise absolutely, without expressing that or any other like clause of Limitation or Exception, if in the interim some such unexpected accident befall,
] so as if a man make a promise absolutely, without expressing that or any other like clause of Limitation or Exception, if in the interim Some such unexpected accident befall,
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For who can tell, say they, if God will turn and repent, and turn away from his fierce anger, that we perish not ? The like may be said of Abimelech, Hezekiah, and others:
For who can tell, say they, if God will turn and Repent, and turn away from his fierce anger, that we perish not? The like may be said of Abimelech, Hezekiah, and Others:
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Beloved, it is admirable to observe NONLATINALPHABET, Gods gracious courses, which he useth for the calling of men to repentance. In this particularity whereof we now speak, see how his Mercy and truth are met together, and do most lovingly embrace each other.
beloved, it is admirable to observe, God's gracious courses, which he uses for the calling of men to Repentance. In this particularity whereof we now speak, see how his Mercy and truth Are met together, and do most lovingly embrace each other.
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So then God, to bring those men to Repentance whom he meaneth to spare, in his word and by his messengers denounceth against them such judgements, as their sinnes have deserved,
So then God, to bring those men to Repentance whom he means to spare, in his word and by his messengers Denounceth against them such Judgments, as their Sins have deserved,
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denounceth them I say absolutely and in a peremptory form, without any expresse clause of reservation or exception, the more to terrifie and affright them,
Denounceth them I say absolutely and in a peremptory from, without any express clause of reservation or exception, the more to terrify and affright them,
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which are yet to be understood conditionally ; and interpreted with reservation and exception of Repentance. You have heard evidence enough to acquit Gods Truth ;
which Are yet to be understood conditionally; and interpreted with reservation and exception of Repentance. You have herd evidence enough to acquit God's Truth;
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and do by this time, I doubt not, perceive how, as in all other things, so in the revoking of his threatnings, Gods Mercy and his Truth go hand in hand together.
and do by this time, I doubt not, perceive how, as in all other things, so in the revoking of his threatenings, God's Mercy and his Truth go hand in hand together.
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Let us now see what profitable Inferences may be raised hence for our use. The summe of all we have said, is but this. Gods threatnings are terrible ; but yet conditional :
Let us now see what profitable Inferences may be raised hence for our use. The sum of all we have said, is but this. God's threatenings Are terrible; but yet conditional:
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it is a glorious illustration of his Mercy, but without the least impeachment of his truth. Here is something for the Distressed, something for the Secure, something for All, to learn. First ;
it is a glorious illustration of his Mercy, but without the least impeachment of his truth. Here is something for the Distressed, something for the Secure, something for All, to Learn. First;
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and wilt thou find no comfort in the chidings and threatnings of thy heavenly Father ? whose bowels of tender compassion to us-ward are so much larger,
and wilt thou find no Comfort in the chidings and threatenings of thy heavenly Father? whose bowels of tender compassion to usward Are so much larger,
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but who am I, will some disconsolate soul say, that I should make Gods threatnings void? or what my repentance, that it should cancell the Oracles of truth, or reverse the sentence of the eternal Judge? Poor distressed soul, that thus disputest against thine own peace;
but who am I, will Some disconsolate soul say, that I should make God's threatenings void? or what my Repentance, that it should cancel the Oracles of truth, or reverse the sentence of the Eternal Judge? Poor distressed soul, that thus Disputes against thine own peace;
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but seest not the while the unfathomed depth of Gods Mercy, and the wonderfull dispensations of his Truth. Know, that his threatnings are not made void, or of none effect, when thou by thy repentance stayest the execution of them;
but See not the while the unfathomed depth of God's Mercy, and the wonderful dispensations of his Truth. Know, that his threatenings Are not made void, or of none Effect, when thou by thy Repentance stayest the execution of them;
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yea rather then are they of all other times most effectual: for then do they most of all accomplish their proper end, and the thing for which they were intended, in thy amendment. Neither let his truth make thee despair;
yea rather then Are they of all other times most effectual: for then do they most of all accomplish their proper end, and the thing for which they were intended, in thy amendment. Neither let his truth make thee despair;
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which condition if thou on thy part faithfully perform; the judgement shall be turned away, and yet Gods Truth no whit impaired. This for the Distressed.
which condition if thou on thy part faithfully perform; the judgement shall be turned away, and yet God's Truth no whit impaired. This for the Distressed.
either Repent, or Suffer. There is a generation of men, that (as Moses complaineth) When they hear the words of Gods curse, blesse themselves in their hearts,
either repent, or Suffer. There is a generation of men, that (as Moses Complaineth) When they hear the words of God's curse, bless themselves in their hearts,
that (as Saint Paul complaineth) Despise the riches of his goodness and forbearance and long-suffering, not taking knowledge that the goodness of God would lead them to repentance ;
that (as Saint Paul Complaineth) Despise the riches of his Goodness and forbearance and long-suffering, not taking knowledge that the Goodness of God would led them to Repentance;
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that (as S. Peter complaineth) Wal• after their own lusts, and scoffingly jest at Gods judgements, saying, where is the promise of his coming ? But let such secure and carnal scoffers be assuted, that howsoever others speed, they shall never go unpunished:
that (as S. Peter Complaineth) Wal• After their own Lustiest, and scoffingly jest At God's Judgments, saying, where is the promise of his coming? But let such secure and carnal scoffers be assuted, that howsoever Others speed, they shall never go unpunished:
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Whatsoever becometh of Gods threatnings against others, certainly they shall fall heavy upon them. They that have taught us their conditions, Moses and Paul and Peter ;
Whatsoever Becometh of God's threatenings against Others, Certainly they shall fallen heavy upon them. They that have taught us their conditions, Moses and Paul and Peter;
that yet Their judgement of long time sleepeth not, and their damnation NONLATINALPHABET not so much as slumbereth. Doe thou then take heed, whosoever thou art,
that yet Their judgement of long time Sleepeth not, and their damnation not so much as Slumbereth. Do thou then take heed, whosoever thou art,
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when he punisheth, take heed he do not cry quittance with thee, by laying aside his Mercy, and manifesting his bare Truth. God is patient and mercifull. Patience will bear much, Mercy forbear much:
when he Punisheth, take heed he do not cry quittance with thee, by laying aside his Mercy, and manifesting his bore Truth. God is patient and merciful. Patience will bear much, Mercy forbear much:
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Now thirdly, and generally for All. What God hath joyned together, let no man put asunder. God hath purposely in his threats joyned and tempered Mercy and Truth together;
Now Thirdly, and generally for All. What God hath joined together, let no man put asunder. God hath purposely in his Treats joined and tempered Mercy and Truth together;
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Either of these single, though not through any malignant qua•ity in themselves, (God forbid we should think so) yet through the corrupt temperature of our souls, becommeth rank and deadly poyson to us. Take Mercy without Truth ;
Either of these single, though not through any malignant qua•ity in themselves, (God forbid we should think so) yet through the corrupt temperature of our Souls, becomes rank and deadly poison to us. Take Mercy without Truth;
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Yet his threatnings are but conditional: let us not despair of forbearance; but hope, although he hath threatned, that yet if we repent he will spare us.
Yet his threatenings Are but conditional: let us not despair of forbearance; but hope, although he hath threatened, that yet if we Repent he will spare us.
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and found it ever comfortable to assure them of sound peace, and reconciliation with God. That is the course, which the very Hypocrites from the suggestion of natural Conscience have sometimes offered at,
and found it ever comfortable to assure them of found peace, and reconciliation with God. That is the course, which the very Hypocrites from the suggestion of natural Conscience have sometime offered At,
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as far as Nature ( enlightned, but unrenewed ) could lead them; and found it effectual, to procure them at the least some forbearance of threatned judgements,
as Far as Nature (enlightened, but unrenewed) could led them; and found it effectual, to procure them At the least Some forbearance of threatened Judgments,
Thus have you heard three Uses made, of Gods mercy in revoking, joyned with his truth in performing, what he threatneth. One, to chear up the distressed ;
Thus have you herd three Uses made, of God's mercy in revoking, joined with his truth in performing, what he threatens. One, to cheer up the distressed;
and that is, to instruct us for the understanding of Gods promises. For contraries, (as Promises and Threatnings are,) being of the like kind and reason either with other, do mutually give and take light either to and from other.
and that is, to instruct us for the understanding of God's promises. For contraries, (as Promises and Threatenings Are,) being of the like kind and reason either with other, do mutually give and take Light either to and from other.
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they are true, but yet conditional, and so they must ever be understood with a conditional clause. The exception there to be understood, is Repentance ;
they Are true, but yet conditional, and so they must ever be understood with a conditional clause. The exception there to be understood, is Repentance;
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Wouldest thou know then, how thou art to entertain Gods promises, and with what assurance to expect them? I answer, with a confident and obedient heart.
Wouldst thou know then, how thou art to entertain God's promises, and with what assurance to expect them? I answer, with a confident and obedient heart.
Confident, because he is true, that hath promised; Obedient, because that is the condition, under which he hath promised. Here is a curb then for those mens presumption ;
Confident, Because he is true, that hath promised; Obedient, Because that is the condition, under which he hath promised. Here is a curb then for those men's presumption;
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let hungry Dogges glut themselves with their own vomit; the Childrens bread is not for them, it is too delicious. Let him that will be filthy, be filthy still: the promises of God are holy things, and belong to none but those that are holy, and desire to be holy still. For our selves in a word;
let hungry Dogs glut themselves with their own vomit; the Children's bred is not for them, it is too delicious. Let him that will be filthy, be filthy still: the promises of God Are holy things, and belong to none but those that Are holy, and desire to be holy still. For our selves in a word;
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but withall let us fear, (as the Apostle exhorteth Heb. 4.) Lest a promise being left us, through disobedience or unbelief, any of us should seem to come short of it.
but withal let us Fear, (as the Apostle exhorteth Hebrew 4.) Lest a promise being left us, through disobedience or unbelief, any of us should seem to come short of it.
by occasion of these words [ I will not bring the Evil. ] There is yet a Circumstance remaining, of this generall part of my Text, which would not be forgotten:
by occasion of these words [ I will not bring the Evil. ] There is yet a Circumstance remaining, of this general part of my Text, which would not be forgotten:
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and used for that execution, in 4 Kings 10. [ Know that there shall fall to the earth nothing of the word of the Lord, which the Lord spake concerning the house of Ahab;
and used for that execution, in 4 Kings 10. [ Know that there shall fallen to the earth nothing of the word of the Lord, which the Lord spoke Concerning the house of Ahab;
to forethink and foreknow the future calamities of his countrey and kindred. Xerxes could not forbear weeping, beholding his huge army that followed him;
to forethink and foreknow the future calamities of his country and kindred. Xerxes could not forbear weeping, beholding his huge army that followed him;
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and yet that a thing that must needs have happened by the necessity of nature, if no sad accident or common calamity should hasten the accomplishment of it.
and yet that a thing that must needs have happened by the necessity of nature, if no sad accident or Common calamity should hasten the accomplishment of it.
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The declination of a Commonwealth, and the funeral of a Kingdome, foreseen in the general corruption of manners, and decay of discipline, (the most certain symtomes of a totering State;) have fetched teares from the eyes,
The declination of a Commonwealth, and the funeral of a Kingdom, foreseen in the general corruption of manners, and decay of discipline, (the most certain symptoms of a totering State;) have fetched tears from the eyes,
and bloud from the hearts, of heathen men zealously affected to their Countrey. How much more grief then must it needs be, to them that acknowledge the true God, not only to foreknow the extraordinary plagues and miseries and calamities which shall befall their posterity :
and blood from the hearts, of heathen men zealously affected to their Country. How much more grief then must it needs be, to them that acknowledge the true God, not only to foreknow the extraordinary plagues and misery's and calamities which shall befall their posterity:
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but also to fore-read in them Gods fierce wrath and heavy displeasure and bitter vengeance, against their own sins, and the sins of their posterity ? Our blessed Saviour,
but also to fore-read in them God's fierce wrath and heavy displeasure and bitter vengeance, against their own Sins, and the Sins of their posterity? Our blessed Saviour,
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though himself without sinne, and so no way accessory to the procuring of the evils that should ensue, could not yet but Weep over the City of Ierusalem, when he beheld the present security, and the future ruine thereof.
though himself without sin, and so no Way accessory to the procuring of the evils that should ensue, could not yet but Weep over the city of Ierusalem, when he beheld the present security, and the future ruin thereof.
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When God had told Abraham, in Gen. 15. that his seed should be a stranger in a land that was not theirs, meaning Egypt, where they should be kept under, and afflicted 400 years :
When God had told Abraham, in Gen. 15. that his seed should be a stranger in a land that was not theirs, meaning Egypt, where they should be kept under, and afflicted 400 Years:
and shalt be buried in a good old age, vers. 15. ] In Esay 39. when Hezekiah heard from the mouth of the Prophet Esaiah, that all the treasures in the Lords house should be carried into Babylon, and that his sonnes whom he should beget should be taken away,
and shalt be buried in a good old age, vers. 15. ] In Isaiah 39. when Hezekiah herd from the Mouth of the Prophet Isaiah, that all the treasures in the lords house should be carried into Babylon, and that his Sons whom he should beget should be taken away,
and comforted himself with this, that yet there should be peace and truth in his dayes, verse 8. In 4 Kings 22. when Huldah had prophesied of the evil that God would bring upon the City of Ierusalem, and the whole land of Iudah ;
and comforted himself with this, that yet there should be peace and truth in his days, verse 8. In 4 Kings 22. when Huldah had prophesied of the evil that God would bring upon the city of Ierusalem, and the Whole land of Iudah;
When I am gone, let Heaven and Earth be jumbled again into their old Chaos: but he that mended it, with NONLATINALPHABET, yea (saith he,) whilest I live;
When I am gone, let Heaven and Earth be jumbled again into their old Chaos: but he that mended it, with, yea (Says he,) whilst I live;
seemeth to have renounced all that was man in him. Aristotle hath taught us better, what reason taught him, that Res posterorum pertinent ad defunctos ;
seems to have renounced all that was man in him. Aristotle hath taught us better, what reason taught him, that Rest posterorum pertinent ad defunctos;
First, here is one Comfort, among many other, against the bitternesse of temporal death. If God cut thee off in the middest of thy days, and best of thy strength;
First, Here is one Comfort, among many other, against the bitterness of temporal death. If God Cut thee off in the midst of thy days, and best of thy strength;
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Cast not therefore a longing eye back upon Sodome, neither desire to linger in the plain ; (it is but a valley of tears and misery:) but up to the mountain from whence commeth thy salvation, lest some evil overtake thee.
Cast not Therefore a longing eye back upon Sodom, neither desire to linger in the plain; (it is but a valley of tears and misery:) but up to the mountain from whence comes thy salvation, lest Some evil overtake thee.
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Possibly that which thou thinkest an untimely death ; may be to thee a double advantage : a great advantage, in ushering thee so early into GODS glorious presence ;
Possibly that which thou Thinkest an untimely death; may be to thee a double advantage: a great advantage, in ushering thee so early into GOD'S glorious presence;
and mercifull men are taken away, none considering that the righteous is taken away from the evil to come, Esa. 57. ] When God sendeth his Angel to pluck out his righteous Lo•s, what may Sodome expect but fire and brimstone to be rained down upon them? When he plucketh up the fairest and choicest flowers in his garden,
and merciful men Are taken away, none considering that the righteous is taken away from the evil to come, Isaiah 57. ] When God sends his Angel to pluck out his righteous Lo•s, what may Sodom expect but fire and brimstone to be reigned down upon them? When he plucketh up the Fairest and Choicest flowers in his garden,
who can think other, than that he meaneth to lay his garden waste, and to turn it into a wild wildernesse ? when he undermineth the main pillars of the house, taketh away the very props and buttresses of Church and Common-weal;
who can think other, than that he means to lay his garden waste, and to turn it into a wild Wilderness? when he undermineth the main pillars of the house, Takes away the very props and buttresses of Church and Commonweal;
and long suffering, ye prophane ones ; neither blesse your selves in your ungodly wayes; neither say, We prosper, though we walk in the lusts of our hearts.
and long suffering, you profane ones; neither bless your selves in your ungodly ways; neither say, We prosper, though we walk in the Lustiest of our hearts.
that would have spared the five Cities of the Salt Sea, if among so many thousands of beastly and filthy persons there had been found but Ten righteous ones;
that would have spared the five Cities of the Salt Sea, if among so many thousands of beastly and filthy Persons there had been found but Ten righteous ones;
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nay, that would have pardoned Ierusalem, if in all the streets and broad places thereof, replenished with a world of Idolaters, and Swearers, and Adulterers, and Oppressours, there had been found but one single man, that executed judgement, and sought the truth from his heart.
nay, that would have pardoned Ierusalem, if in all the streets and broad places thereof, replenished with a world of Idolaters, and Swearers, and Adulterers, and Oppressors, there had been found but one single man, that executed judgement, and sought the truth from his heart.
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and if thou knewest how to make use of this happinesse, at least in this thy day, by honouring their persons, by procuring their safety and welfare, by following their examples, by praying for their continuance ;
and if thou Knewest how to make use of this happiness, At least in this thy day, by honouring their Persons, by procuring their safety and welfare, by following their Examples, by praying for their Continuance;
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that by his good blessing upon us, that which hath been presently delivered agreeably to his holy truth and word, may take root downwards in our hearts,
that by his good blessing upon us, that which hath been presently Delivered agreeably to his holy truth and word, may take root downwards in our hearts,
and so to assist us ever with his grace, that we may with humble confidence lay hold on his mercies, with cheerfull reverence tremble at his judgements, by unfeigned repentance turn from us what he hath threatned, and by unwearied Obedience assure unto us what he hath promised. To which Holy Father, Sonne, and Spirit, three persons, and &c.
and so to assist us ever with his grace, that we may with humble confidence lay hold on his Mercies, with cheerful Reverence tremble At his Judgments, by unfeigned Repentance turn from us what he hath threatened, and by unwearied obedience assure unto us what he hath promised. To which Holy Father, Son, and Spirit, three Persons, and etc.
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3. And the Devolution of it upon Iehoram: the two former having been already handled; the last only now remaineth to be considered of. In the prosecution whereof;
3. And the Devolution of it upon Jehoram: the two former having been already handled; the last only now remains to be considered of. In the prosecution whereof;
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or comparatè, as a man not altogether so bad as Ahab. Now what Justice first to punish the son for the father? or indeed secondly, any one man for another? but most of all thirdly, the lesse offender for the greater?
or comparatè, as a man not altogether so bad as Ahab. Now what justice First to Punish the son for the father? or indeed secondly, any one man for Another? but most of all Thirdly, the less offender for the greater?
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and then afterwards by them to measure out fit resolutions to the doubts; and then lastly from the premises to raise some few instructions for our use.
and then afterwards by them to measure out fit resolutions to the doubts; and then lastly from the premises to raise Some few instructions for our use.
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for then how shall God judge the world? shall not the Iudge of all the earth doe right? Indeed the reasons of his Iustice oftentimes may be, oftentimes are unknown to us:
for then how shall God judge the world? shall not the Judge of all the earth do right? Indeed the Reasons of his justice oftentimes may be, oftentimes Are unknown to us:
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If in a deep point of Law, a learned discreet Iudge should upon sufficient grounds give sentence, flat contrary to what an ordinary by-stander would think reason, (as many times it falleth out;) it is not for the grieved party to complain of injustice done him:
If in a deep point of Law, a learned discreet Judge should upon sufficient grounds give sentence, flat contrary to what an ordinary bystander would think reason, (as many times it falls out;) it is not for the grieved party to complain of injustice done him:
Right so, if in many things Gods proceedings hold not proportion with those characters of Justice and Equity, which our weak and carnal reason would expresse;
Right so, if in many things God's proceedings hold not proportion with those characters of justice and Equity, which our weak and carnal reason would express;
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and besides, an earthly Iudge is subject to misprision, mis-information, partiality, corruption, and sundry infirmities that may vitiate his proceedings;
and beside, an earthly Judge is Subject to Misprision, misinformation, partiality, corruption, and sundry infirmities that may vitiate his proceedings;
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whereas no such thing can possibly fall upon the divine Nature. David hath taught us in the Psalm, that Psal. 36.6. The righteousness of God is as the great mountains, and his judgements as the great deep.
whereas no such thing can possibly fallen upon the divine Nature. David hath taught us in the Psalm, that Psalm 36.6. The righteousness of God is as the great Mountains, and his Judgments as the great deep.
let us beware we measure not his wayes, by our wayes, nor his works, by our works: howsoever they seem to swerve from the rules of our wayes and works ;
let us beware we measure not his ways, by our ways, nor his works, by our works: howsoever they seem to swerve from the rules of our ways and works;
For so the Antithesis in that place giveth it to be understood, viz. of such a death as is opposed to Eternal Life, and that is Eternal Death; [ The wages of sinne is death:
For so the Antithesis in that place gives it to be understood, viz. of such a death as is opposed to Eternal Life, and that is Eternal Death; [ The wages of sin is death:
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and we have not wherewithall to draw;) yet let the assurance of the righteousnesse of all his proceedings stand firm and manifest as the mountains, which can neither be removed not hid, but stand fast-rooted for evermore.
and we have not wherewithal to draw;) yet let the assurance of the righteousness of all his proceedings stand firm and manifest as the Mountains, which can neither be removed not hid, but stand fast-rooted for evermore.
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By temporal evils, I understand all the penal evils of this lfe, that doe or may befall us from our bodily conception, to our bodily deaths inclusivè ;
By temporal evils, I understand all the penal evils of this life, that do or may befall us from our bodily conception, to our bodily death's inclusivè;
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in a word, all that Sore travel, which God hath given to the sons of man, to be exercised therewith, and that Heavy yoke which is upon the sons of Adam, from the day that they goe out of their mothers womb, till the day that they return to the mother of all things.
in a word, all that Soar travel, which God hath given to the Sons of man, to be exercised therewith, and that Heavy yoke which is upon the Sons of Adam, from the day that they go out of their mother's womb, till the day that they return to the mother of all things.
I say none of all these are properly and de toto genere to be accounted punishments. For to make a thing simply and properly and formally a punishment, there are required these three conditions : 1. That it be painfull, and grievous to suffer. 2. That it be inflicted for some fault. 3. That it be involuntary, and against the sufferers will.
I say none of all these Are properly and de toto genere to be accounted punishments. For to make a thing simply and properly and formally a punishment, there Are required these three conditions: 1. That it be painful, and grievous to suffer. 2. That it be inflicted for Some fault. 3. That it be involuntary, and against the sufferers will.
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That which hath but the first of these three conditions, may be called after a sort (and truly too) Malum poenae, a kinde of punishment. But NONLATINALPHABET,
That which hath but the First of these three conditions, may be called After a sort (and truly too) Malum Poenae, a kind of punishment. But,
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and properly, that Evil onely is a punishment, wherein the whole three conditions concurre. Now these temporal evils, though they have the two first conditions ;
and properly, that Evil only is a punishment, wherein the Whole three conditions concur. Now these temporal evils, though they have the two First conditions;
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all of them being grievous to suffer, all of them being inflicted for sinne: yet in the third condition they fail, because they are not involuntary simply, and perpetually,
all of them being grievous to suffer, all of them being inflicted for sin: yet in the third condition they fail, Because they Are not involuntary simply, and perpetually,
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but for that, there are withall other ends, and reasons for which they are inflicted, and whereunto they are intended, besides and above the punishment of the offence) It may not be gainsaid indeed,
but for that, there Are withal other ends, and Reasons for which they Are inflicted, and whereunto they Are intended, beside and above the punishment of the offence) It may not be gainsaid indeed,
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since by othersome men, the greatest of them are willingly and cheerfully, not only suffered, but desired. Not but that they are grievous to the best. (It must needs be some grief,
since by Othersome men, the greatest of them Are willingly and cheerfully, not only suffered, but desired. Not but that they Are grievous to the best. (It must needs be Some grief,
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so to the Christian, to have Gods correcting hand lie heavy upon him in some temporal affliction: The Apostle telleth us plainly, No affliction for the present is joyous, but grievous.
so to the Christian, to have God's correcting hand lie heavy upon him in Some temporal affliction: The Apostle Telleth us plainly, No affliction for the present is joyous, but grievous.
and as the Patient, though he smart when the wound is dressed, yet thanketh and feeth the Surgion for his pains, in hope of future ease: so the Christian, though these temporal evils somewhat trouble him,
and as the Patient, though he smart when the wound is dressed, yet thanketh and feeth the Surgeon for his pains, in hope of future ease: so the Christian, though these temporal evils somewhat trouble him,
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because he knoweth they are sent for his future good, and that they will at the last Yield him the peaceable fruit of righteousness, when he shall have been sufficiently exercised thereby.
Because he Knoweth they Are sent for his future good, and that they will At the last Yield him the peaceable fruit of righteousness, when he shall have been sufficiently exercised thereby.
than by the dispensation of these temporal evils. It was a stumbling block to the heathen, to see good men oppressed, and vice prosper: it made them doubt;
than by the Dispensation of these temporal evils. It was a stumbling block to the heathen, to see good men oppressed, and vice prosper: it made them doubt;
when Iob, and David, and other the dear children of God have been much puzzled with it? David confesseth in Psal. 73. that His feet had welnigh slipped, when he saw the prosperity of the wicked:
when Job, and David, and other the dear children of God have been much puzzled with it? David Confesses in Psalm 73. that His feet had Wellnigh slipped, when he saw the Prosperity of the wicked:
yet they are not ever sent as punishments, (because sometimes they have other ends and uses, and are ordinabilia in melius ;) and secondly, they are never the only punishments of sinne;
yet they Are not ever sent as punishments, (Because sometime they have other ends and uses, and Are ordinabilia in Better;) and secondly, they Are never the only punishments of sin;
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but to punish, since they are not ordinabilia in melius. If we will make these temporal evils the measure, whereby to judge of the Iustice of God, we cannot secure our selves from erring dangerously:
but to Punish, since they Are not ordinabilia in Better. If we will make these temporal evils the measure, whereby to judge of the justice of God, we cannot secure our selves from erring dangerously:
Gods purposes in the dispensation of these unto particular men being unsearchable. But those everlasting punishments are they, wherein Gods Iustice shall be manifested to every eye, in due time;
God's Purposes in the Dispensation of these unto particular men being unsearchable. But those everlasting punishments Are they, wherein God's justice shall be manifested to every eye, in due time;
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then his vengeance shall manifest his wrath, and the righteousness of his judgement shall be revealed to every eye in the condign punishment of unreconciled sinners. That is the second Certainty ;
then his vengeance shall manifest his wrath, and the righteousness of his judgement shall be revealed to every eye in the condign punishment of unreconciled Sinners. That is the second Certainty;
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although it be neither safe, nor possible for us, to search farr into particulars, yet some general satisfaction we may have from a third Certainty ; and that is this.
although it be neither safe, nor possible for us, to search Far into particulars, yet Some general satisfaction we may have from a third Certainty; and that is this.
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Every evil of pain, whatsoever it be, or howsoever considered, which is brought upon any man, is brought upon him evermore for sinne, yea and that also for his own personal sinne. Every branch of this assertion would be well marked.
Every evil of pain, whatsoever it be, or howsoever considered, which is brought upon any man, is brought upon him evermore for sin, yea and that also for his own personal sin. Every branch of this assertion would be well marked.
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or outward afflictions in goods, friends, or good name; whether inward distresses of an afflicted, or terrours of an affrighted conscience; whether temporal or eternal Death ;
or outward afflictions in goods, Friends, or good name; whither inward Distresses of an afflicted, or terrors of an affrighted conscience; whither temporal or Eternal Death;
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or as a fatherly correction and chastisement, to nurture us from some past sinne; or as a medicinal preservative, to strengthen us against some future sinne;
or as a fatherly correction and chastisement, to nurture us from Some past sin; or as a medicinal preservative, to strengthen us against Some future sin;
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or as an occasion given and taken by Almighty God, for the greater manifestation of the glory of his Wisdom, and Power, and Goodness, in the removal of it;
or as an occasion given and taken by Almighty God, for the greater manifestation of the glory of his Wisdom, and Power, and goodness, in the removal of it;
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I say thirdly, Every such evil of pain, is brought upon us for sinne. There may be other ends, there may be other occasions, there may be other uses of such Evils :
I say Thirdly, Every such evil of pain, is brought upon us for sin. There may be other ends, there may be other occasions, there may be other uses of such Evils:
or of his parents, above other men, that he was born blind. Our Saviour Christ acquitteth them of that, Iohn 9. in answer to his Disciples, who were but too forward (as God knoweth most men are,) to judge the worst. Our Saviours answer there, never intended other,
or of his Parents, above other men, that he was born blind. Our Saviour christ acquitteth them of that, John 9. in answer to his Disciples, who were but too forward (as God Knoweth most men Are,) to judge the worst. Our Saviors answer there, never intended other,
but his purpose was to instruct his Disciples, that that infirmity was not layd upon him rather than upon another man, meerly for that reason, because he (or his parents) had deserved it more than other men;
but his purpose was to instruct his Disciples, that that infirmity was not laid upon him rather than upon Another man, merely for that reason, Because he (or his Parents) had deserved it more than other men;
that his punishments are good: but it is withall from our sinnes, deserving them as the cause, that they are just. Even as the rain that falleth upon the earth,
that his punishments Are good: but it is withal from our Sins, deserving them as the cause, that they Are just. Even as the rain that falls upon the earth,
Every man shall bear his own burden, &c. God hath enjoyned it as a Law for Magistrates, (wherein they have also his example to lead them;) that not the fathers for the children,
Every man shall bear his own burden, etc. God hath enjoined it as a Law for Magistrates, (wherein they have also his Exampl to led them;) that not the Father's for the children,
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For indeed, how can it be otherwise? or who can reasonably think, that our most gracious God, who is so ready to take from us the guilt of our own, should yet lay upon us the guilt of other mens sins ? The only exception to be made in this kind, is that alone satisfactory punishment of our blessed Lord, and Saviour Jesus Christ:
For indeed, how can it be otherwise? or who can reasonably think, that our most gracious God, who is so ready to take from us the guilt of our own, should yet lay upon us the guilt of other men's Sins? The only exception to be made in this kind, is that alone satisfactory punishment of our blessed Lord, and Saviour jesus christ:
it was For our transgressions that he was wounded, and the chastisement of our peace was laid upon him. Yet even those meritorious sufferings of his, may be said (in a qualified sense) to have been for his own sins: (although in my judgement, it be far better to abstain from such like speeches,
it was For our transgressions that he was wounded, and the chastisement of our peace was laid upon him. Yet even those meritorious sufferings of his, may be said (in a qualified sense) to have been for his own Sins: (although in my judgement, it be Far better to abstain from such like Speeches,
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as are of ill and suspicious sound, though they may be in some sort defended.) But how for his own sins? his own by Commission? by no means: (God forbid any man should teach, any man should conceive so;
as Are of ill and suspicious found, though they may be in Some sort defended.) But how for his own Sins? his own by Commission? by no means: (God forbid any man should teach, any man should conceive so;
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but upon his son Canaan, [ Cursed be Canaan, &c. ] And God ratified the curse, by rooting out the posterity of Canaan, first out of the pleasant Land, wherein they were seated;
but upon his son Canaan, [ Cursed be Canaan, etc. ] And God ratified the curse, by rooting out the posterity of Canaan, First out of the pleasant Land, wherein they were seated;
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The Iewes, for stoning the Prophets of God, but most of all for crucifying the Son of God, brought blood-guiltinesse, not only upon themselves, but upon their children also, [ His blood be upon us, and upon our Children.
The Iewes, for stoning the prophets of God, but most of all for crucifying the Son of God, brought Bloodguiltiness, not only upon themselves, but upon their children also, [ His blood be upon us, and upon our Children.
scattered almost every where, and every where hated. Instances might be endless, both in private persons and families, and in whole Kingdoms and Countries. But it is a needlesse labour to multiply instances in so confessed a point:
scattered almost every where, and every where hated. Instances might be endless, both in private Persons and families, and in Whole Kingdoms and Countries. But it is a needless labour to multiply instances in so confessed a point:
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the sins of the Fathers are visited upon the Children: but de jure, with what right and equity it is so, it is (as Saint Chrysostome speaketh) NONLATINALPHABET, a question famous, and much debated.
the Sins of the Father's Are visited upon the Children: but de jure, with what right and equity it is so, it is (as Saint Chrysostom speaks), a question famous, and much debated.
The considerations, which I find given in for the resolution of this question, by those that have purposely handled it, are very many. But multitude breedeth confusion:
The considerations, which I find given in for the resolution of this question, by those that have purposely handled it, Are very many. But multitude breeds confusion:
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that for any people or person to suffer a famine of the word of God, to be deprived of the use and benefit of the sacred and saving ordinances of God, to be left in utter darknesse without the least glimpse of the glorious light of the Gospel of God, without which (ordinarily) there can be no knowledge of Christ, nor meanes of Faith, nor possibility of Salvation ;
that for any people or person to suffer a famine of the word of God, to be deprived of the use and benefit of the sacred and Saving ordinances of God, to be left in utter darkness without the least glimpse of the glorious Light of the Gospel of God, without which (ordinarily) there can be no knowledge of christ, nor means of Faith, nor possibility of Salvation;
and that therefore the Children for their Parents, and Posterity for their Ancestry are punished not only with Temporal, but even with Spiritual judgements also.
and that Therefore the Children for their Parents, and Posterity for their Ancestry Are punished not only with Temporal, but even with Spiritual Judgments also.
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yet it would not follow that one man were punished spiritually for the fault of another. For betwixt private persons, and publick societies there is this difference:
yet it would not follow that one man were punished spiritually for the fault of Another. For betwixt private Persons, and public societies there is this difference:
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or Nation, or People than there was before, but the same. If then the people of the same land should in this generation be visited with any such spiritual judgment, as is the removal of their Candlestick, and the want of the Gospel, for the sinnes and impieties of their Ancestors in some former generations :
or nation, or People than there was before, but the same. If then the people of the same land should in this generation be visited with any such spiritual judgement, as is the removal of their Candlestick, and the want of the Gospel, for the Sins and impieties of their Ancestors in Some former generations:
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though the primitive moysture be continually spending and wasting therein, and that decay be still repaired by a daily supply of new and alimentall moysture, is yet truly the same body ;
though the primitive moisture be continually spending and wasting therein, and that decay be still repaired by a daily supply of new and alimental moisture, is yet truly the same body;
cs dt j n1 vbb av-j vvg cc vvg av, cc d n1 vbb av vvn p-acp dt j n1 pp-f j cc j n1, vbz av av-j dt d n1;
and as a River fed with a living spring, though the water that is in the chanel be continually running out ▪ and other water freshly succeeding in the place and room thereof, is truly the same River :
and as a River fed with a living spring, though the water that is in the channel be continually running out ▪ and other water freshly succeeding in the place and room thereof, is truly the same River:
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after an hundred, or a thousand yeares, which it was before. Again secondly; The want of the Gospel, is not properly a spiritual, but rather a temporal punishment.
After an hundred, or a thousand Years, which it was before. Again secondly; The want of the Gospel, is not properly a spiritual, but rather a temporal punishment.
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and also because it is the holy Ordinance of GOD, and the proper instrument whereby (ordinarily) the Spiritual life of Faith and of Grace is conveyed into our soules.
and also Because it is the holy Ordinance of GOD, and the proper Instrument whereby (ordinarily) the Spiritual life of Faith and of Grace is conveyed into our Souls.
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But yet properly & primarily, those only are Spiritual blessings, which are immediately wrought in the soul by the spirit of God, and by the same Spirit cherished and preserved in the heart of the receiver for his good,
But yet properly & primarily, those only Are Spiritual blessings, which Are immediately wrought in the soul by the Spirit of God, and by the same Spirit cherished and preserved in the heart of the receiver for his good,
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the want thereof therefore consequently, is to be esteemed a temporal judgement, rather than spiritual. So that, notwithstanding this instance, still the former consideration holdeth good:
the want thereof Therefore consequently, is to be esteemed a temporal judgement, rather than spiritual. So that, notwithstanding this instance, still the former consideration holds good:
dt n1 av av av-j, vbz pc-acp vbi vvn dt j n1, av-c cs j. av cst, c-acp d n1, av dt j n1 vvz j:
because not seldome the Father himself is punished in them, who through tendernesse of affection taketh very much to heart the evils that happen to his child ;
Because not seldom the Father himself is punished in them, who through tenderness of affection Takes very much to heart the evils that happen to his child;
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how much more then in his children, of whom he maketh more account than of all the rest, (as being not only an Image, but even a part of himself;) and for whose sakes especially it is, that he maketh so much account of the rest? The Egyptians were plagued not only in the blasting of their corn, the murrain of their cattel, the unwholesomenesse of their waters, the annoyance of vermine, and such like;
how much more then in his children, of whom he makes more account than of all the rest, (as being not only an Image, but even a part of himself;) and for whose sakes especially it is, that he makes so much account of the rest? The egyptians were plagued not only in the blasting of their corn, the murrain of their cattle, the unwholesomeness of their waters, the annoyance of vermin, and such like;
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The newes of his children slain with the fall of an house, did put Iob (though not quite out of patience, yet) more to the tryal of his patience, than the losse of all his substance besides;
The news of his children slave with the fallen of an house, did put Job (though not quite out of patience, yet) more to the trial of his patience, than the loss of all his substance beside;
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though of many thousands of Oxen, and Asses, and Sheep, and Camels. Now if no man charge God with injustice, if when a man sinneth he punish him in his body, or goods, or good name, or in other things:
though of many thousands of Oxen, and Asses, and Sheep, and Camels. Now if no man charge God with injustice, if when a man Sinneth he Punish him in his body, or goods, or good name, or in other things:
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why should it be suspected of injustice, when he sinneth, to punish him in his children ? at least there, where the evil of the children seen or foreseen, redoundeth to the grief and afflion of the father? And so was Davids murther and adultery justly punished in the losse of his incestuous son Amnon, and of his murtherous son Absalon. Upon which ground, some think that clause [ Unto the third and fourth generation ] to have been added in the second Commandement, respectively to the ordinary ages of men;
why should it be suspected of injustice, when he Sinneth, to Punish him in his children? At lest there, where the evil of the children seen or foreseen, redoundeth to the grief and afflion of the father? And so was Davids murder and adultery justly punished in the loss of his incestuous son Amnon, and of his murderous son Absalom. Upon which ground, Some think that clause [ Unto the third and fourth generation ] to have been added in the second Commandment, respectively to the ordinary ages of men;
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that the punishments which God layeth upon the children for the fathers sins, are only temporal punishments, and consequently by our second ground not properly punishments.
that the punishments which God Layeth upon the children for the Father's Sins, Are only temporal punishments, and consequently by our second ground not properly punishments.
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It is plain from experience, that some sinnes (especially the proneness, and inclination unto them) doe follow some complexions and constitutions of body, more than others; and arise from them:
It is plain from experience, that Some Sins (especially the proneness, and inclination unto them) do follow Some complexions and constitutions of body, more than Others; and arise from them:
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As Ambition, Rage, rashnesse, and turbulent intermedling in other mens affairs, from Choler ; Wantonnesse, and Licentious mirth, from Bloud ; Drunkennesse, and Lazinesse, from Flegm ;
As Ambition, Rage, rashness, and turbulent intermeddling in other men's affairs, from Choler; Wantonness, and Licentious mirth, from Blood; drunkenness, and Laziness, from Phlegm;
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Envie, and Sullennesse, implacable thirst of Revenge, from Melancholy. And these kind of sinnes (to note that by the way) doe oftentimes prove our master-sinnes ;
Envy, and Sullenness, implacable thirst of Revenge, from Melancholy. And these kind of Sins (to note that by the Way) do oftentimes prove our Master-sins;
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such as Divines usually call our bosom, and darling, and beloved sinnes, ( Peccatum in deliciis ) because naturally we have a stronger proneness and inclination to these, than to other sinnes.
such as Divines usually call our bosom, and darling, and Beloved Sins, (Peccatum in delicious) Because naturally we have a Stronger proneness and inclination to these, than to other Sins.
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And if it shall please God so to strengthen us with his grace, and enable us by his spirit, as to have in some good measure subdued these sinnes in us,
And if it shall please God so to strengthen us with his grace, and enable us by his Spirit, as to have in Some good measure subdued these Sins in us,
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so commonly the abilities, and dispositions, and tempers of the mind and affections become hereditary, and (as wee say) Runne in a bloud. Naturae sequitur semina quisque suae.
so commonly the abilities, and dispositions, and tempers of the mind and affections become hereditary, and (as we say) Run in a blood. Naturae sequitur semina Quisque suae.
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not as their father biddeth them, but as he leadeth them. Si nociva senem juvat alea — If the father be given to swearing, or gaming, or scoffing, or whoring, or riot, or contention, or excesse in drink,
not as their father bids them, but as he leads them. Si nociva senem Juvat Alea — If the father be given to swearing, or gaming, or scoffing, or whoring, or riot, or contention, or excess in drink,
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Idle wandering Beggars train up their children in a trade of begging, and lying, and cursing, and filching, and all idlenesse and abominable filthinesse.
Idle wandering Beggars train up their children in a trade of begging, and lying, and cursing, and filching, and all idleness and abominable filthiness.
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if these mens wicked diligence, (whose first care for the fruit of their bodies, is to poyson their souls, by sacrificing their sons and daughters to Idols ;) shall rise up in judgement against us,
if these men's wicked diligence, (whose First care for the fruit of their bodies, is to poison their Souls, by sacrificing their Sons and daughters to Idols;) shall rise up in judgement against us,
certain it is, that most times sinnes passe along from the father to the sonne, and so downward, by a kind of lineal descent from predecessors to posterity;
certain it is, that most times Sins pass along from the father to the son, and so downward, by a kind of lineal descent from predecessors to posterity;
might we not espie here and there, even whole generations of Drunkards, & generations of Swearers, and generations of Idolaters, and generations of Worldlings, and generations of seditious, and of envious, and of riotous, and of haughty, and of unclean persons,
might we not espy Here and there, even Whole generations of Drunkards, & generations of Swearers, and generations of Idolaters, and generations of Worldlings, and generations of seditious, and of envious, and of riotous, and of haughty, and of unclean Persons,
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Little doth any man think, what hurt he may doe unto, and what plague he may bring upon, his posterity, by joyning himself or them in too strict a bond of nearnesse, with an ill or an Idolatrous House or Stock.
Little does any man think, what hurt he may do unto, and what plague he may bring upon, his posterity, by joining himself or them in too strict a bound of nearness, with an ill or an Idolatrous House or Stock.
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even the whole family, and brood, and kinn of them, branch and root. And that Iehoram also, who is the son here spoken of and meant in my Text, did Patrisare too as well as the rest of the kinred,
even the Whole family, and brood, and kinn of them, branch and root. And that Jehoram also, who is the son Here spoken of and meant in my Text, did Patrisar too as well as the rest of the kindred,
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Secondly, the sins of the fathers are visited upon the children sometimes, as possessours of something which their fathers left them, with Gods curse cleaving unto it.
Secondly, the Sins of the Father's Are visited upon the children sometime, as possessors of something which their Father's left them, with God's curse cleaving unto it.
but even the saddle or stool he sate upon, the cloathes he wore, the bed whereon he lay, any vessel of earth or of wood that he did but touch, was enough to bring legal pollution and uncleanness upon any other person, that should but touch them:
but even the saddle or stool he sat upon, the clothes he wore, the Bed whereon he lay, any vessel of earth or of wood that he did but touch, was enough to bring Legal pollution and uncleanness upon any other person, that should but touch them:
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if we do but hold them in possession. What is gotten by any evil and unjust and unwarrantable means, is in Gods sight and estimation no better than stollen. Now stollen goods, we know,
if we do but hold them in possession. What is got by any evil and unjust and unwarrantable means, is in God's sighed and estimation no better than stolen. Now stolen goods, we know,
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there the Curse of God creepeth in between the walls and seelings, and lurketh close within the stones, and the timber, and as a fretting moath or canker, insensibly gnaweth asunder the pinns and the joynts of the building, till it have unframed it,
there the Curse of God creeps in between the walls and seelings, and lurks close within the stones, and the timber, and as a fretting moath or canker, insensibly gnaweth asunder the pins and the Joints of the building, till it have unframed it,
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and that is, free and speedy Restitution. For any thing we know, what Ahab the father got without justice, Iehoram the son held without scruple. We doe not finde, that ever he made restitution of Naboths vineyard to the right heir;
and that is, free and speedy Restitution. For any thing we know, what Ahab the father god without Justice, Jehoram the son held without scruple. We do not find, that ever he made restitution of Naboth's vineyard to the right heir;
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And who knoweth, whether the very holding of that vineyard might not bring upon him the curse of his fathers oppression? it is plain that vineyard was the place, where the heaviest part of that curse overtook him.
And who Knoweth, whither the very holding of that vineyard might not bring upon him the curse of his Father's oppression? it is plain that vineyard was the place, where the Heaviest part of that curse overtook him.
But that which is the upshot of all, and untieth all the knots both of this and of all other doubts, that can be made against Gods justice, in punishing one for another, ariseth from a third consideration ; which is this.
But that which is the upshot of all, and untieth all the knots both of this and of all other doubts, that can be made against God's Justice, in punishing one for Another, arises from a third consideration; which is this.
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It pleaseth God to take occasion from the sinnes of the fathers, or of some others, to bring upon their children, or those that otherwise belong unto them in some kind of relation, those evils which by their own corruptions and sins they have justly deserved.
It Pleases God to take occasion from the Sins of the Father's, or of Some Others, to bring upon their children, or those that otherwise belong unto them in Some kind of Relation, those evils which by their own corruptions and Sins they have justly deserved.
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This distinction of the Cause and Occasion, if well heeded, both fully acquitteth Gods justice ; and abundantly reconcileth the seeming Contradictions of Scripture, in this Argument:
This distinction of the Cause and Occasion, if well heeded, both Fully acquitteth God's Justice; and abundantly reconcileth the seeming Contradictions of Scripture, in this Argument:
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Semblably, in this judgement which befell Iehoram; the principal efficient cause and Agent, was God, (as he is in all other punishments and judgements;
Semblably, in this judgement which befell Jehoram; the principal efficient cause and Agent, was God, (as he is in all other punishments and Judgments;
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] The Instrumental Cause under God, was Iehu, whom God raised up, and endued with zeal and power for the execution of that vengeance, which he had detetmined against Ahab and against his house; as appeareth in 4 Kings 9. and 10. But now, what the true proper impulsive cause should be,
] The Instrumental Cause under God, was Iehu, whom God raised up, and endued with zeal and power for the execution of that vengeance, which he had detetmined against Ahab and against his house; as appears in 4 Kings 9. and 10. But now, what the true proper impulsive cause should be,
The terms whereby Artists expresse these two different kinds of impulsive causes (borrowed from Galen and the Physicians,) of NONLATINALPHABET, would be excellent, and full of satisfaction;
The terms whereby Artists express these two different Kinds of impulsive Causes (borrowed from Galen and the Physicians,) of, would be excellent, and full of satisfaction;
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an antecedent cause within, the abundance of noisom and crude humours, (that is causa NONLATINALPHABET;) and the evident cause ah extra, his riding in the wet,
an antecedent cause within, the abundance of noisome and crude humours, (that is causa;) and the evident cause ah extra, his riding in the wet,
and enquireth of him and them how he got his fever. They presently give him such information as they can, (and the information is both true, and sufficient, so far as it reacheth:) they tell him the one cause, the occasional cause, the outward evident cause:
and enquireth of him and them how he god his fever. They presently give him such information as they can, (and the information is both true, and sufficient, so Far as it reaches:) they tell him the one cause, the occasional cause, the outward evident cause:
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and he telleth them the cause of the malady is superfluity of crude and noysom humours, ranknesse of bloud, abundance of melancholy, tough flegm, or some other like thing within.
and he Telleth them the cause of the malady is superfluity of crude and noisome humours, rankness of blood, abundance of melancholy, tough phlegm, or Some other like thing within.
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Now if it be demanded, which of these two is rather the cause of his sickness? The truth is, that inward antecedent cause within, is the very cause thereof ;
Now if it be demanded, which of these two is rather the cause of his sickness? The truth is, that inward antecedent cause within, is the very cause thereof;
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From this example we may see in some proportion, how our own sins, and other mens, concurr as joynt impulsive causes of those punishments, which God bringeth upon us.
From this Exampl we may see in Some proportion, how our own Sins, and other men's, concur as joint impulsive Causes of those punishments, which God brings upon us.
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our Fathers sins, or our governours sins, or our neighbours sins, or whatsoever other mans sins, that are visited upon us, are only the outward evident causes (or rather occasions ) why we should be punished at this time, and in this thing, and in this manner, and in this measure, and with these circumstances. And as in the former Example, the Patients friends considered one cause,
our Father's Sins, or our Governors Sins, or our neighbours Sins, or whatsoever other men Sins, that Are visited upon us, Are only the outward evident Causes (or rather occasions) why we should be punished At this time, and in this thing, and in this manner, and in this measure, and with these Circumstances. And as in the former Exampl, the Patients Friends considered one cause,
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In Ezekiel and Ieremy it is said, that Every man shall be punished for his own sinnes, and that the Children shall not bear the iniquity of the Fathers:
In Ezekielem and Ieremy it is said, that Every man shall be punished for his own Sins, and that the Children shall not bear the iniquity of the Father's:
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and we have born their iniquities, Yea God himself proclameth otherwise, I am a jealous God, visiting the sins of the Fathers upon the Children — Nor only doth he visit the sins of the Fathers upon the Children: but he visiteth also the sins of Princes upon their Subjects ;
and we have born their iniquities, Yea God himself proclaimeth otherwise, I am a jealous God, visiting the Sins of the Father's upon the Children — Nor only does he visit the Sins of the Father's upon the Children: but he Visiteth also the Sins of Princes upon their Subject's;
as Davids people were wasted for his sin in numbring them: yea and he visiteth sometimes the sins even of ordinary private men upon publick societies ;
as Davids people were wasted for his since in numbering them: yea and he Visiteth sometime the Sins even of ordinary private men upon public societies;
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and wrath fell upon all the Congregation of Israel, and that man perished not alone in his iniquity? Now how can all this stand together? Yes very well:
and wrath fell upon all the Congregation of Israel, and that man perished not alone in his iniquity? Now how can all this stand together? Yes very well:
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who for good and just ends maketh choice of these occasions, rather than other sometimes, to inflict those punishments upon men, which their own sinnes have otherwise abundantly deserved. On the contrary, wheresoever the Scripture giveth all punishments,
who for good and just ends makes choice of these occasions, rather than other sometime, to inflict those punishments upon men, which their own Sins have otherwise abundantly deserved. On the contrary, wheresoever the Scripture gives all punishments,
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so that every man that is punished in any kind, or upon any occasion, may joyn with David in that confession of his, Psalm 51. Against thee have I sinned,
so that every man that is punished in any kind, or upon any occasion, may join with David in that Confessi of his, Psalm 51. Against thee have I sinned,
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and when he hath done, his prodigal heir run one end of it away in matches, drown another end of it in Taverns and Tap-houses, melt away the rest in lust, and beastly sensuality:
and when he hath done, his prodigal heir run one end of it away in Matches, drown Another end of it in Taverns and Tap-houses, melt away the rest in lust, and beastly sensuality:
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and his Providence withall, in fastening the Curse upon that portion, which was so unjustly gotten by his fathers sinnes? Every man is ready to say, It was never like to prosper, it was so ill gotten ;
and his Providence withal, in fastening the Curse upon that portion, which was so unjustly got by his Father's Sins? Every man is ready to say, It was never like to prosper, it was so ill got;
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That the punishments brought upon us for our fathers or other mens sins, may turn to our great spiritual advantage, in the humbling of our souls, the subduing of our corruptions, the encreasing of our care, the exercising of our graces ;
That the punishments brought upon us for our Father's or other men's Sins, may turn to our great spiritual advantage, in the humbling of our Souls, the subduing of our corruptions, the increasing of our care, the exercising of our graces;
That where all have deserved the punishment, it is left to the discretion of the Iudge, whom he will pick out, the Father or the Son, the Governour or the Subject, the Ring-Leader or the Follower, the Greater or the Lesser offender, to shew exemplary justice upon, as he shall see expedient.
That where all have deserved the punishment, it is left to the discretion of the Judge, whom he will pick out, the Father or the Son, the Governor or the Subject, the Ring-Leader or the Follower, the Greater or the Lesser offender, to show exemplary Justice upon, as he shall see expedient.
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yet they are such, as belong rather to GODS Providence and his Wisedome, than to his Iustice. If therefore thou knowest not the very particular reason,
yet they Are such, as belong rather to GOD'S Providence and his Wisdom, than to his Justice If Therefore thou Knowest not the very particular reason,
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and thou art not to enquire with scrupulous curiosity into the dispensation and courses of his Providence, farther than it hath pleased him either to reveal it in his word, or by his manifest works to discover it unto thee.
and thou art not to inquire with scrupulous curiosity into the Dispensation and courses of his Providence, farther than it hath pleased him either to reveal it in his word, or by his manifest works to discover it unto thee.
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Wouldest thou then, Brother, leave thy lands, and thy estate to thy child, entire and free from encombrances? It is an honest care: but here is the way. Abstineas igitur damnandis ;
Wouldst thou then, Brother, leave thy Lands, and thy estate to thy child, entire and free from encumbrances? It is an honest care: but Here is the Way. Abstineas igitur damnandis;
which are able to comber them beyond any statute, or morgage. If not the bond of Gods Law, if not the care of thine own soul, if not the fear of hell, if not the inward checks of thine own conscience: At peccaturo obstet tibi filius infans ;
which Are able to cumber them beyond any statute, or mortgage. If not the bound of God's Law, if not the care of thine own soul, if not the Fear of hell, if not the inward Checks of thine own conscience: At peccaturo obstet tibi filius infans;
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at the least let the good of thy poor sweet infants restrain thee from doing that sinne, which might pull down from heaven a plague upon them and theirs.
At the least let the good of thy poor sweet Infants restrain thee from doing that sin, which might pull down from heaven a plague upon them and theirs.
and hast nayled all these with all the appurtenances, by fines, and vowchers, and entayls, as firm as Law can make them, to thy child, and his child, and his childs child for ever.
and hast nailed all these with all the appurtenances, by fines, and vouchers, and entails, as firm as Law can make them, to thy child, and his child, and his child's child for ever.
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thou hast brought a curse upon thine own soul, to purchase that for thy child, which shall bring a curse both upon it and him. When thy Indentures were drawn,
thou hast brought a curse upon thine own soul, to purchase that for thy child, which shall bring a curse both upon it and him. When thy Indentures were drawn,
could none of you spie a flaw in that clause [ with all and singular th' appurtenances, ] neither observe, that thereby thou diddest settle upon thy posterity, together with thy estate, the wrath,
could none of you spy a flaw in that clause [ with all and singular the appurtenances, ] neither observe, that thereby thou didst settle upon thy posterity, together with thy estate, the wrath,
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if thou wouldest but have conferred and advised with him plainly and undissemblingly, that could have told thee, thou hadst by thy oppression and injustice, ipso facto, cut off the entail from thy issue,
if thou Wouldst but have conferred and advised with him plainly and undissemblingly, that could have told thee, thou Hadst by thy oppression and injustice, ipso facto, Cut off the entail from thy issue,
settle upon them the fruits of a religious, sober, and honest education; bequeath them the legacie of thy good example, in all vertuous and godly living:
settle upon them the fruits of a religious, Sobrium, and honest education; Bequeath them the legacy of thy good Exampl, in all virtuous and godly living:
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And surely, Gods Iustice hath wonderfully manifested it self unto the world in this kinde, sometimes even to the publike astonishment and admiration of all men:
And surely, God's justice hath wonderfully manifested it self unto the world in this kind, sometime even to the public astonishment and admiration of all men:
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not kept under with any great burden of needy friends, or charge of children ; not much hindred by any extraordinary losses, or casualties of fire, theeves, suretiship, or sutes :
not kept under with any great burden of needy Friends, or charge of children; not much hindered by any extraordinary losses, or casualties of fire, thieves, suretyship, or suits:
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but yet withall, who knoweth but that it might, nay who knoweth not that sometimes it doth, (so legible now and then are Gods judgements ) come upon them for the greediness and avarice, and oppression, and sacrilege, and injustice of their not long foregoing Ancestors ? You that are parents, take heed of these sinnes.
but yet withal, who Knoweth but that it might, nay who Knoweth not that sometime it does, (so legible now and then Are God's Judgments) come upon them for the greediness and avarice, and oppression, and sacrilege, and injustice of their not long foregoing Ancestors? You that Are Parents, take heed of these Sins.
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and those men have not done well, nor justly, that have cavilled at it. (O that men would be wise according to sobriety, and allow but just interpretations to things advisedly established;
and those men have not done well, nor justly, that have caviled At it. (Oh that men would be wise according to sobriety, and allow but just interpretations to things advisedly established;
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What unity would it bring to brethren, what peace to the Church, what joy to all good and wise men!) As to this particular, God requireth of the Israelites in Lev. 26. that they should confesse their iniquity, and the iniquity of their Fathers, David did so,
What unity would it bring to brothers, what peace to the Church, what joy to all good and wise men!) As to this particular, God requires of the Israelites in Lev. 26. that they should confess their iniquity, and the iniquity of their Father's, David did so,
in Psal. 106. in Ierem. 3. in Dan. 9. And if David hought it a fit curse, to pronounce against Iudas, and such as he was, in Psal. 109. [ Let the wickednesse of his fathers be had in remembrance in the sight of the Lord,
in Psalm 106. in Jeremiah 3. in Dan. 9. And if David hought it a fit curse, to pronounce against Iudas, and such as he was, in Psalm 109. [ Let the wickedness of his Father's be had in remembrance in the sighed of the Lord,
up Iosuah, and make search for the troubler of Israel, firret out the thief, and doe execution upon him: one Achan, if but suffered, is able to undoe the whole hoast of Israel ;
up Joshua, and make search for the troubler of Israel, firret out the thief, and do execution upon him: one achan, if but suffered, is able to undo the Whole host of Israel;
could we say other, but that it were most just, even for the sinnes of this present generation? But if unto our own, so many, so great, God should also adde the sinnes of our forefathers; the bloudshed, and tyranny, and grievous unnatural butcheries in the long times of the Civil warrs, and the universal idolatries and superstitions covering the whole land, in the longer and darker times of Popery :
could we say other, but that it were most just, even for the Sins of this present generation? But if unto our own, so many, so great, God should also add the Sins of our Forefathers; the bloodshed, and tyranny, and grievous unnatural Butcheries in the long times of the Civil wars, and the universal idolatries and superstitions covering the Whole land, in the longer and Darker times of Popery:
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and if, as he sometimes threatned to bring upon the Iews of that one generation, all the righteous bloud that ever was shed upon the earth, from the bloud of the righteous Abel, unto the bloud of Zacharias the sonne of Barachias ;
and if, as he sometime threatened to bring upon the Iews of that one generation, all the righteous blood that ever was shed upon the earth, from the blood of the righteous Abel, unto the blood of Zacharias the son of Barachiah;
but our Neighbours sinnes too, ( aliquid malum propter vicinum malum, ) but especially the sinnes of Princes and Governours, (— delirant reges, plectuntur Achivi, ) may bring judgements upon us,
but our Neighbours Sins too, (Aliquid malum propter vicinum malum,) but especially the Sins of Princes and Governors, (— delirant reges, plectuntur Achivi,) may bring Judgments upon us,
that God would incline their hearts unto righteous courses, and open their ears to wholesom counsels, and strengthen their hands to just actions? when but a sinfull oversight in one of them, may prove the overthrow of many thousands of us:
that God would incline their hearts unto righteous courses, and open their ears to wholesome Counsels, and strengthen their hands to just actions? when but a sinful oversight in one of them, may prove the overthrow of many thousands of us:
yet by thy charitable prayers for them, and by constant example to them, stop the course of sinne in others, further the growth of grace in others, labour by all means (as much as in thee lyeth) to draw others unto God;
yet by thy charitable Prayers for them, and by constant Exampl to them, stop the course of sin in Others, further the growth of grace in Others, labour by all means (as much as in thee lies) to draw Others unto God;
To which blessed Trinity, one only wise, Immortal, Invisible, Almighty, most gracious, and most glorious Lord and God, be ascribed by every one of us, the kingdom, the power,
To which blessed Trinity, one only wise, Immortal, Invisible, Almighty, most gracious, and most glorious Lord and God, be ascribed by every one of us, the Kingdom, the power,
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THE FOVRTH SERMON AD POPVLVM. In S. Pauls Church London, 4 Nov. 1621. 1 Cor. 7.24. Brethren, let every man wherein he is called, therein abide with God.
THE FOURTH SERMON AD POPULUM. In S. Paul's Church London, 4 Nov. 1621. 1 Cor. 7.24. Brothers, let every man wherein he is called, therein abide with God.
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IF flesh and bloud be suffered to make the Glosse, it is able to corrupt a right good Text. It easily turneth the doctrine of Gods grace into wantonnesse :
IF Flesh and blood be suffered to make the Gloss, it is able to corrupt a right good Text. It Easily turns the Doctrine of God's grace into wantonness:
for the point of Liberberty consulted (it seemeth) but too much with this cursed glosse. Which taught them to interpret their Calling to the Christian Faith,
for the point of Liberberty consulted (it seems) but too much with this cursed gloss. Which taught them to interpret their Calling to the Christian Faith,
as if their spiritual freedom in Christ had cancelled ipso facto all former obligations, whether of Nature or Civility. The Husband would put away his Wife, the Servant disrespect his Master, every other man break the bonds of relation to every other man:
as if their spiritual freedom in christ had canceled ipso facto all former obligations, whither of Nature or Civility. The Husband would put away his Wife, the Servant disrespect his Master, every other man break the bonds of Relation to every other man:
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and all under this pretence, and upon this ground, that Christ hath made them free. In this passage of the Chap. the Apostle occasionally correcteth this erour:
and all under this pretence, and upon this ground, that christ hath made them free. In this passage of the Chap. the Apostle occasionally Correcteth this erour:
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it rather establisheth and strengtheneth, those interests, that arise from natural relations, or from voluntary contracts (either domestical or civil ) betwixt Man and Man. The general rule to this effect he conceiveth in the form of an Exhortation ;
it rather Establisheth and strengtheneth, those interests, that arise from natural relations, or from voluntary contracts (either domestical or civil) betwixt Man and Man. The general Rule to this Effect he conceiveth in the from of an Exhortation;
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that every man (notwithstanding his calling unto liberty in Christ) abide in that station wherein God hath placed him, contain himself within the bounds thereof,
that every man (notwithstanding his calling unto liberty in christ) abide in that station wherein God hath placed him, contain himself within the bounds thereof,
the more fully to commend it to their consideration and practice, he repeateth it once again, verse 20. [ Let every man abide in the same calling, wherein he was called.
the more Fully to commend it to their consideration and practice, he repeateth it once again, verse 20. [ Let every man abide in the same calling, wherein he was called.
viz. concerning the Necessity, Choice, and Use of particular callings. Which whilst I doe, if any shall blame me for shaking hands with my text: let such know, First, that it will not be very charitably done, to passe a hard censure upon anothers labour;
viz. Concerning the Necessity, Choice, and Use of particular callings. Which while I do, if any shall blame me for shaking hands with my text: let such know, First, that it will not be very charitably done, to pass a hard censure upon another's labour;
and all of them such as may without much violence be drawn from the very words themselves, at leastwise if we may be allowed the liberty (which is but reasonable) to take-in also the other two verses the 17. and the 20. in sense,
and all of them such as may without much violence be drawn from the very words themselves, At leastwise if we may be allowed the liberty (which is but reasonable) to take-in also the other two Verses the 17. and the 20. in sense,
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But howsoever, Thirdly, (which Saint Bernard deemed a sufficient Apology for himself in a case of like nature, Noverint me non tam intendisse, &c.) let them know, that, in my choice of this Scripture, my purpose was not so much to bind my self to the strict exposition of the Apostolical Text, as to take occasion there-from to deliver what I desired to speak, and judged expedient for you to hear ;
But howsoever, Thirdly, (which Saint Bernard deemed a sufficient Apology for himself in a case of like nature, Noverint me non tam intendisse, etc.) let them know, that, in my choice of this Scripture, my purpose was not so much to bind my self to the strict exposition of the Apostolical Text, as to take occasion therefrom to deliver what I desired to speak, and judged expedient for you to hear;
concerning, 1. the Necessity, 2. the Choice, and 3. the Use of particular Callings. Points, if ever needfull to be taught and known; certainly, in these dayes most.
Concerning, 1. the Necessity, 2. the Choice, and 3. the Use of particular Callings. Points, if ever needful to be taught and known; Certainly, in these days most.
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the third, to be bounded and limited in the Exercise of their Calling. Of which three in their order: and of the First, first; the Necessity of a calling.
the third, to be bounded and limited in the Exercise of their Calling. Of which three in their order: and of the First, First; the Necessity of a calling.
Vocatio ad Foedus, or the General Calling, is that wherewith God calleth us, either outwardly in the ministery of his Word, or inwardly by the efficacy of his Spirit, or joyntly by both;
Vocatio and Foedus, or the General Calling, is that wherewith God calls us, either outwardly in the Ministry of his Word, or inwardly by the efficacy of his Spirit, or jointly by both;
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Our Particular Calling, is that wherewith GOD enableth us, and directeth us, and putteth us on to some special course and condition of life, wherein to employ our selves,
Our Particular Calling, is that wherewith GOD enableth us, and directeth us, and putteth us on to Some special course and condition of life, wherein to employ our selves,
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And it is therefore termed a Particular Calling: not as if it concerned not all in general; (for we shall prove the contrary anon;) but because the thing whereunto men are thus called is not one and the same to all,
And it is Therefore termed a Particular Calling: not as if it concerned not all in general; (for we shall prove the contrary anon;) but Because the thing whereunto men Are thus called is not one and the same to all,
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all called to be Christians. Of both which Callings, the General and Particular, there is not (I take it) any where in Scripture mention made so expresly and together,
all called to be Christians. Of both which Callings, the General and Particular, there is not (I take it) any where in Scripture mention made so expressly and together,
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bearing sense, as if the Apostle had said, Let every man abide in the same Particular Calling, wherein he stood at the time of his General Calling. And the same,
bearing sense, as if the Apostle had said, Let every man abide in the same Particular Calling, wherein he stood At the time of his General Calling. And the same,
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Whence it appeareth, that the Calling my Text implyeth, and wherein every man is here exhorted to abide, is to be understood of the Particular, and not of the General Calling. And of this Particular Calling it is we now intend to speak.
Whence it appears, that the Calling my Text Implies, and wherein every man is Here exhorted to abide, is to be understood of the Particular, and not of the General Calling. And of this Particular Calling it is we now intend to speak.
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And that in the more Proper and restrained signification of it; as it importeth some setled course of life with reference to business, office, and imployment:
And that in the more Proper and restrained signification of it; as it imports Some settled course of life with Referente to business, office, and employment:
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and by Calling understand a special setled course of life, wherein mainly to employ a mans gifts and time for his own and the common good. The Necessity whereof whilst we mention, you are to imagine, not an absolute and positive, but a conditional and suppositive necessity.
and by Calling understand a special settled course of life, wherein mainly to employ a men Gifts and time for his own and the Common good. The Necessity whereof while we mention, you Are to imagine, not an absolute and positive, but a conditional and suppositive necessity.
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Not as if no man could be without one de facto, (dayly experience in these dissolute times manifesteth the contrary:) but because de jure no man should be without one.
Not as if no man could be without one de facto, (daily experience in these dissolute times manifesteth the contrary:) but Because de jure no man should be without one.
as is that of the Womans subjection to the Man. This of eating our bread in the sweat of our face, is all the three : it is a Curse ; it is a Promise ;
as is that of the Woman's subjection to the Man. This of eating our bred in the sweat of our face, is all the three: it is a Curse; it is a Promise;
now after the fall he was to toyl and forecast for his living, with care of mind and travel of body, with weariness of flesh, and vexation of spirit. But as for the substance of the Injunction, which is, that every man should have somewhat to do, wherein to bestow himself and his time and his gifts, and whereby to earn his bread:
now After the fallen he was to toil and forecast for his living, with care of mind and travel of body, with weariness of Flesh, and vexation of Spirit. But as for the substance of the Injunction, which is, that every man should have somewhat to do, wherein to bestow himself and his time and his Gifts, and whereby to earn his bred:
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And as Adam lived himself, so he bred up his children. His two first born, though heirs apparent of all the world, had yet their peculiar employments ;
And as Adam lived himself, so he bred up his children. His two First born, though Heirs apparent of all the world, had yet their peculiar employments;
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Where God bestoweth, he bindeth: and to whom any thing is given, of him something shall be required. The inference is stronger, than most are aware of;
Where God bestoweth, he binds: and to whom any thing is given, of him something shall be required. The Inference is Stronger, than most Are aware of;
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from the Ability to the Duty, from the Gift to the Work, from the Fitting to the Calling. Observe how this Apostle knitteth them together at the 17. Verse.
from the Ability to the Duty, from the Gift to the Work, from the Fitting to the Calling. Observe how this Apostle knits them together At the 17. Verse.
immediately he inferreth, He gave some Apostles, some Prophets, &c. as giving us to understand, that for no other end God did bestow upon some Apostolical, upon others Prophetical, upon others gifts in other kinds;
immediately he infers, He gave Some Apostles, Some prophets, etc. as giving us to understand, that for no other end God did bestow upon Some Apostolical, upon Others Prophetical, upon Others Gifts in other Kinds;
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he that hath no honest vocation to busie himself in, that hath nothing of his own to doe, must needs from doing nothing, proceed to doing naught. That saying of Cato was subscribed by the wiser Heathens as an oracle, Nihil agendo malè agere disce•.
he that hath no honest vocation to busy himself in, that hath nothing of his own to do, must needs from doing nothing, proceed to doing nought. That saying of Cato was subscribed by the Wiser heathens as an oracle, Nihil Agendo malè agere disce•.
the idle mans only businesse is to tempt the Devil. Experience of all histories and times sheweth us, what advantages the Devil hath won upon godly and industrious men otherwise, (as upon David in the matter of Uriah, and many others) onely by watching the opportunity of their idle hours, & plying them with suggestions of noysom lusts, at such times,
the idle men only business is to tempt the devil. Experience of all histories and times shows us, what advantages the devil hath wone upon godly and Industria men otherwise, (as upon David in the matter of Uriah, and many Others) only by watching the opportunity of their idle hours, & plying them with suggestions of noisome Lustiest, At such times,
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and their whole care nothing but to make up a number, and to waste the good creatures of God? There is no readier sanctuary for thee then, good Christian,
and their Whole care nothing but to make up a number, and to waste the good creatures of God? There is no Readier sanctuary for thee then, good Christian,
and Bread cannot be gotten, or not honestly, but in a Lawfull vocation or Calling. Which who ever neglecteth, is in very deed no better, than a very thief :
and Bred cannot be got, or not honestly, but in a Lawful vocation or Calling. Which who ever neglecteth, is in very deed no better, than a very thief:
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As if it were not their own bread, if not gotten with the work of their own hands, and in the sweat of their own faces. And again writing to the Ephesians, Let him, that stole, steal no more:
As if it were not their own bred, if not got with the work of their own hands, and in the sweat of their own faces. And again writing to the Ephesians, Let him, that stole, steal no more:
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without which, as there is no promise, so ordinarily there is no performance of those blessings of plenty and sufficiency. God hath a bountifull hand ;
without which, as there is no promise, so ordinarily there is no performance of those blessings of plenty and sufficiency. God hath a bountiful hand;
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No Mill, we say, no meal. And he that by the sloth of his hands dissurnisheth himself of the means of getting, he is as neer of kinne to a waster as may be; (they may call Brothers :) and it is but just,
No Mill, we say, no meal. And he that by the sloth of his hands dissurnisheth himself of the means of getting, he is as near of kin to a waster as may be; (they may call Brother's:) and it is but just,
and her children, when they have kneeled down, and asked her blessing, arise up, and call her blessed, Prov. 31. But the idle man, that for want of a course to live in, impoverisheth himself,
and her children, when they have kneeled down, and asked her blessing, arise up, and call her blessed, Curae 31. But the idle man, that for want of a course to live in, impoverisheth himself,
is a burden to his friends, an eye-sore to his kindred, the shame of his name, the ruine of his house, and the bane of his posterity. He bequeatheth misery to his off-spring instead of plenty:
is a burden to his Friends, an eyesore to his kindred, the shame of his name, the ruin of his house, and the bane of his posterity. He bequeatheth misery to his offspring instead of plenty:
and specially for those of his own house, he hath denied the faith, and is in that respect even worse than an Infidel. 1 Tim. 5.8. The very Infidels take themselves bound to this care:
and specially for those of his own house, he hath denied the faith, and is in that respect even Worse than an Infidel. 1 Tim. 5.8. The very Infidels take themselves bound to this care:
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he reapeth in recompence of it their spiritual things, the benefit of their Prayers. Saint Paul exhorteth the Ephesians by word of mouth, (and it was the very close of his solemn farewell,
he reapeth in recompense of it their spiritual things, the benefit of their Prayers. Saint Paul exhorteth the Ephesians by word of Mouth, (and it was the very close of his solemn farewell,
Let him that stole, steal no more, but rather let him labour, working with his hands the thing that is good, that he may have to give to him that needeth.
Let him that stole, steal no more, but rather let him labour, working with his hands the thing that is good, that he may have to give to him that needs.
made us fellow-members of one body, and every one anothers members. As therefore we are not born, so neither must we live, to and for our selves alone:
made us Fellow members of one body, and every one another's members. As Therefore we Are not born, so neither must we live, to and for our selves alone:
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and as in the natural body of a Man, consisting of many members, all the members Have not the same office, (for that would make a confusion) yet there is no member in the body so mean or small,
and as in the natural body of a Man, consisting of many members, all the members Have not the same office, (for that would make a confusion) yet there is no member in the body so mean or small,
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and to punish them, some with fasting, some with infamy, some with banishment, yea and some with death. The care of the Indians, Aegyptians, Athenians, and other herein, Historians relate, and I omit.
and to Punish them, Some with fasting, Some with infamy, Some with banishment, yea and Some with death. The care of the Indians, egyptians, Athenians, and other herein, Historians relate, and I omit.
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It were to be wished that Christian Commonwealths would take some greater care, if but from their example, to rid themselves of such unnecessary burdens as are good for nothing but to devour the fruits of the Land;
It were to be wished that Christian Commonwealths would take Some greater care, if but from their Exampl, to rid themselves of such unnecessary burdens as Are good for nothing but to devour the fruits of the Land;
as we might well doubt whether they had any living souls in their bodies at all or no, were it not barely for this one argument, that their bodies are a degree sweeter than carrion? I mean all such, of what rank and condition so ever they be,
as we might well doubt whither they had any living Souls in their bodies At all or no, were it not barely for this one argument, that their bodies Are a degree Sweeten than carrion? I mean all such, of what rank and condition so ever they be,
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as for want of a calling mis-spend their precious time, bury their masters talent, waste Gods good creatures, and wear away themselves in idleness, without doing good to themseves, to their friends, to humane society. Infinite is the number of such unprofitable burdens of the earth :
as for want of a calling misspend their precious time, bury their Masters talon, waste God's good creatures, and wear away themselves in idleness, without doing good to themseves, to their Friends, to humane society. Infinite is the number of such unprofitable burdens of the earth:
but there are amongst other, three sorts of them especially, whereof the world ringeth, and such as a man that hath to speak of this argument can scarce balk without some guilt of unfaithfullness.
but there Are among other, three sorts of them especially, whereof the world ring, and such as a man that hath to speak of this argument can scarce balk without Some guilt of unfaithfulness.
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that clogge of ridiculous habits and Ceremonies, and regular irregular observances, in the use ; that heavie note of Apostacy upon such as altered their course, in the loose : all which now there are.
that clog of ridiculous habits and Ceremonies, and regular irregular observances, in the use; that heavy note of Apostasy upon such as altered their course, in the lose: all which now there Are.
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Those by their fastings, and watchings, and devotions, and charity, and learning, and industry, and temperance, and unaffected austerity, and strictness of life, won from many of the antient Fathers (as appeareth in their writings) ample and large testimonies of their vertue and piety. And that most deservedly:
Those by their Fastings, and watchings, and devotions, and charity, and learning, and industry, and temperance, and unaffected austerity, and strictness of life, wone from many of the ancient Father's (as appears in their writings) ample and large testimonies of their virtue and piety. And that most deservedly:
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although their willingnesse, (out of a zealous desire to excite others to the imitation of their vertues,) to set forth their praises in the highest Panegyrick strains they could, drew from their pens now and then such hyperbolical excesses in modo loquendi, as gave occasion to those superstitions in after ages, which they then never dreamed of.
although their willingness, (out of a zealous desire to excite Others to the imitation of their Virtues,) to Set forth their praises in the highest Panegyric strains they could, drew from their pens now and then such hyperbolical Excesses in modo loquendi, as gave occasion to those superstitions in After ages, which they then never dreamed of.
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for by this time, you must know, these droans had thrust themselves, against all reason and common sense, into the rank of Church-men, and shrouded themselves under the title of the Clergy. Diverse godly and learned men wrote against the abuses, desired a reformation, laboured to have Monkery reduced,
for by this time, you must know, these Drones had thrust themselves, against all reason and Common sense, into the rank of Churchmen, and shrouded themselves under the title of the Clergy. Diverse godly and learned men wrote against the Abuses, desired a Reformation, laboured to have Monkery reduced,
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if not to the first Institution, (there seemed to be little hope of that, things were so far out of course;) yet at least wise to some tolerable expression of it.
if not to the First Institution, (there seemed to be little hope of that, things were so Far out of course;) yet At least wise to Some tolerable expression of it.
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that which concerneth the point we have in hand, argueth a manifest and wide declination in these kind of men men from their primitive purity. The antient Monks lived upon the labour of their hands :
that which concerns the point we have in hand, argue a manifest and wide declination in these kind of men men from their primitive purity. The ancient Monks lived upon the labour of their hands:
and thereby not only maintained themselves, (which they might doe with a very little in that course of abstinence and austerity wherein they lived) but relieved many others, and did many pious and charitable works, out of that they had earned with their fingers.
and thereby not only maintained themselves, (which they might do with a very little in that course of abstinence and austerity wherein they lived) but relieved many Others, and did many pious and charitable works, out of that they had earned with their fingers.
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And when about St Augustines and Saint Hieromes times, Monks began to rellish ease, and under pretence of reading and prayer to leave off working, and to live upon the sweat of other mens browes;
And when about Saint Augustine's and Saint Jerome's times, Monks began to relish ease, and under pretence of reading and prayer to leave off working, and to live upon the sweat of other men's brows;
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Saint Hierome to Rusticus alleging the laudable custom of the Monasteries in Aegypt, which admitted none to be Monks but with expresse condition of labour ;
Saint Jerome to Rusticus alleging the laudable custom of the Monasteries in Egypt, which admitted none to be Monks but with express condition of labour;
and Saint Augustine in a just Treatise opposing it not without some bitterness, rebuking them as contumacious and peevishly perverse, who reading in the Scriptures, that he that will not labour should not eat, do yet resist the Apostles admonition,
and Saint Augustine in a just Treatise opposing it not without Some bitterness, rebuking them as contumacious and peevishly perverse, who reading in the Scriptures, that he that will not labour should not eat, do yet resist the Apostles admonition,
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who by their affected poverty, diverting the Charity of well-minded people from those that were truly poor, enriched themselves with the spoils of the poor ;
who by their affected poverty, diverting the Charity of well-minded people from those that were truly poor, enriched themselves with the spoils of the poor;
and under colour of long prayers, made a prey not now (as those craving Pharisees of old, whose simplicity they pity) of widdows houses, but of goodly Lordships, and whole countries before them.
and under colour of long Prayers, made a prey not now (as those craving Pharisees of old, whose simplicity they pity) of Widows houses, but of goodly Lordship's, and Whole countries before them.
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the Common-wealth, whilst they became Lords of very little lesse (by their computation who have travelled in the search) than the one half of the Temporalties of the Kingdom;
the Commonwealth, while they became lords of very little less (by their computation who have traveled in the search) than the one half of the Temporalities of the Kingdom;
allowing scarce so much as the chaff towards the maintenance of those that trod out the corn. Their profession is (God be thanked) now long since suppressed, and their habitations demolished, by the violent and Iehu-like reformation of a mighty King:
allowing scarce so much as the chaff towards the maintenance of those that trod out the corn. Their profession is (God be thanked) now long since suppressed, and their habitations demolished, by the violent and Jehu-like Reformation of a mighty King:
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The next we meet withall are those, with whose either birth, or breeding, or estate it sorteth not (as they think) to be tyed to labour in any vocation. It is the sinne of many of the Gentry, whom God hath furnished with means and abilities to doe much good;
The next we meet withal Are those, with whose either birth, or breeding, or estate it sorts not (as they think) to be tied to labour in any vocation. It is the sin of many of the Gentry, whom God hath furnished with means and abilities to do much good;
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or rigorous, as not to allow, a difference in the manner of imployment, and in other circumstances thereto belonging, between those that are nobly or generously born and bred,
or rigorous, as not to allow, a difference in the manner of employment, and in other Circumstances thereto belonging, between those that Are nobly or generously born and bred,
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There are generous and ingenuous and liberal imployments, sortable to the greatest births and educations. For some man whom God hath blessed with power and authority in his countrey;
There Are generous and ingenuous and liberal employments, sortable to the greatest births and educations. For Some man whom God hath blessed with power and Authority in his country;
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it may be a sufficient Calling, and enough to take up his whole time, even to keep hospitality, and to order and overlook his family, and to dispose of his lands and rents, and to make peace, and preserve love and neighbourhood among them that live near or under him.
it may be a sufficient Calling, and enough to take up his Whole time, even to keep hospitality, and to order and overlook his family, and to dispose of his Lands and rends, and to make peace, and preserve love and neighbourhood among them that live near or under him.
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but spend half the day in sleeping, half the night in gaming, and the rest of their time in other pleasures and vanities, to as little purpose as they can devise;
but spend half the day in sleeping, half the night in gaming, and the rest of their time in other pleasures and vanities, to as little purpose as they can devise;
who are spruce and trimme as the Lillies ( Salomon in all his royalty was not clothed like one of these :) yet they neither sow, nor reap, not carry into the barn;
who Are spruce and trim as the Lilies (Solomon in all his royalty was not clothed like one of these:) yet they neither sow, nor reap, not carry into the barn;
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and observe by what steps your worthy Progenitors raised their houses to the height of Gentry, or Nobility. Scarce shall you find a man of them, that gave any accession,
and observe by what steps your worthy Progenitors raised their houses to the height of Gentry, or Nobilt. Scarce shall you find a man of them, that gave any accession,
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but either serving in the Camp, or sweating at the Barr, or waiting at the Court, or adventuring on the Seas, or trucking in his Shop, or some other way industriously bestirring himself in some setled Calling, and Course of life.
but either serving in the Camp, or sweating At the Bar, or waiting At the Court, or adventuring on the Seas, or trucking in his Shop, or Some other Way industriously bestirring himself in Some settled Calling, and Course of life.
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If you by brutish sensuality, and spending your time in swinish luxury, stain the colours, and embase the metals of those badges of your Gentry and Nobility, which you claim by descent:
If you by brutish sensuality, and spending your time in swinish luxury, stain the colours, and embase the metals of those badges of your Gentry and Nobilt, which you claim by descent:
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the very scabs, and filth, and vermine of the Commonwealth. I mean such as have health, and strength, and limbs, and are in some measure able to work, and take pains for their living;
the very scabs, and filth, and vermin of the Commonwealth. I mean such as have health, and strength, and limbs, and Are in Some measure able to work, and take pains for their living;
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The Civil Lawes have flat constitutions against them, in the titles de mendicantibus non invalidis. But I think never kingdom had more wholesom laws in both kinds, I mean both for the competent relief of the orderly poor, and for sharp restraint of disorderly vagabonds ;
The Civil Laws have flat constitutions against them, in the titles de mendicantibus non invalidis. But I think never Kingdom had more wholesome laws in both Kinds, I mean both for the competent relief of the orderly poor, and for sharp restraint of disorderly vagabonds;
be rather cruel to these Vipers, than to the State. So shall you free us from the Plague, and your selves from the guilt, and them from the opportunities, of infinite sinful abominations.
be rather cruel to these Vipers, than to the State. So shall you free us from the Plague, and your selves from the guilt, and them from the opportunities, of infinite sinful abominations.
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he is no more to be relieved as a poor man, than a woman that hath poysoned her husband is to be honoured as a Widow. Such a woman is a Widdow, for she hath no more an husband than any other Widdow hath:
he is no more to be relieved as a poor man, than a woman that hath poisoned her husband is to be honoured as a Widow. Such a woman is a Widow, for she hath no more an husband than any other Widow hath:
there is no answering NONLATINALPHABET, not so Lord, nor alleging the uncleannesse of the meat, or the unlawfullnesse of going into the way of the Gentiles:
there is no answering, not so Lord, nor alleging the uncleanness of the meat, or the unlawfulness of going into the Way of the Gentiles:
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but doth a work of greater Charity in the sight of God, than he that helpeth him with meat, and money, and lodging. For he that doth this, corrupteth his Charity by a double errour.
but does a work of greater Charity in the sighed of God, than he that Helpeth him with meat, and money, and lodging. For he that does this, corrupteth his Charity by a double error.
and particular Calling, cannot but imply that there is a difference and choice of such Callings ;) and being withall a matter of such great consequence to be taught and known;
and particular Calling, cannot but imply that there is a difference and choice of such Callings;) and being withal a matter of such great consequence to be taught and known;
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— Obsequium sufficit esse meum. The enquiries we are to make ordinarily, are (as you shall hear anon) what lawfulnesse there is in the thing, what abilities there are in us, what warrant we have from without. But all these must cease,
— Obsequium sufficit esse meum. The Enquiries we Are to make ordinarily, Are (as you shall hear anon) what lawfulness there is in the thing, what abilities there Are in us, what warrant we have from without. But all these must cease,
I thought it would be more expedient for the present discharge of my duty in this place, to take it in, (though with some hazard of the imputation of impertinency to my self) than by passing it over, to defraud them (and it is likely there are many such here present) whom it may concern in point of conscience, of such instructions,
I Thought it would be more expedient for the present discharge of my duty in this place, to take it in, (though with Some hazard of the imputation of impertinency to my self) than by passing it over, to defraud them (and it is likely there Are many such Here present) whom it may concern in point of conscience, of such instructions,
Concerning which, it behoveth every man the rather to have an especial care, because much of a mans comfort and content in this life dependeth thereupon:
Concerning which, it behooveth every man the rather to have an especial care, Because much of a men Comfort and content in this life dependeth thereupon:
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it being scarce possible, that that mans life should be comfortable to him, or he goe on with any chearfulness in his course, that liveth in a Calling for which neither he is fit,
it being scarce possible, that that men life should be comfortable to him, or he go on with any cheerfulness in his course, that lives in a Calling for which neither he is fit,
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but even for those also, who have already made their choice. For, since the very same rules which are to direct us in the choice of our Calling, are to help us also for the trial of our Callings ;
but even for those also, who have already made their choice. For, since the very same rules which Are to Direct us in the choice of our Calling, Are to help us also for the trial of our Callings;
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Injusta justa habenda — what God will have clean, he must not account common. His very call to any thing, maketh it lawfull. No more enquiry into our selves how able we are.
Unjust Justa Habenda — what God will have clean, he must not account Common. His very call to any thing, makes it lawful. No more enquiry into our selves how able we Are.
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it is needlesse to conferr with flesh and bloud, or to seek confirmation at Ierusalem from them which were Apostles before him, by the imposition of their hands.
it is needless to confer with Flesh and blood, or to seek confirmation At Ierusalem from them which were Apostles before him, by the imposition of their hands.
If it were expedient for us, that God should still deal with us as he did long with the Iewish, and a while with the infant Christian Church, by immediate inspirations;
If it were expedient for us, that God should still deal with us as he did long with the Jewish, and a while with the infant Christian Church, by immediate inspirations;
But since the wisdom of GOD hath thought it better for us, to take counsel from his written word, which he hath left us for our ordinary direction in this and all other difficulties;
But since the Wisdom of GOD hath Thought it better for us, to take counsel from his written word, which he hath left us for our ordinary direction in this and all other difficulties;
it will be very profitable for us to draw thence some few Rules, whereby to make reasonable judgement concerning any course of life, whether that it be, whereunto God hath called us, or no.
it will be very profitable for us to draw thence Some few Rules, whereby to make reasonable judgement Concerning any course of life, whither that it be, whereunto God hath called us, or no.
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The Rules, as I have partly intimated already, may be reduced to three heads : according as the enquiries we are to make in this businesse are of three sorts.
The Rules, as I have partly intimated already, may be reduced to three Heads: according as the Enquiries we Are to make in this business Are of three sorts.
Thirdly, whether it will be profitable, or rather hurtfull to the Common-wealth. Now observe the Rules. The first Rule this, Adventure not on any course, without good assurance that it be in it self lawful.
Thirdly, whither it will be profitable, or rather hurtful to the Commonwealth. Now observe the Rules. The First Rule this, Adventure not on any course, without good assurance that it be in it self lawful.
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Let him that stole, steal no more, saith S. Paul; But rather let him labour with his hands the thing that is good, Ephes. 4. If it be not something that is good ;
Let him that stole, steal no more, Says S. Paul; But rather let him labour with his hands the thing that is good, Ephesians 4. If it be not something that is good;
and he were as good hold to his old trade, and steal still, as labour with his hands the thing that is not good. If Diana of Ephesus be an Idol, Demetrius his occupation must down:
and he were as good hold to his old trade, and steal still, as labour with his hands the thing that is not good. If Diana of Ephesus be an Idol, Demetrius his occupation must down:
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strongly disapproving their practice, who being Christians, yet got their living by making Statues and Images and other ornaments to sell to Heathen Idolaters.
strongly disapproving their practice, who being Christians, yet god their living by making Statues and Images and other Ornament to fell to Heathen Idolaters.
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Offenders against this Rule are not only such as live by Stealing, and Robbing, and Piracy, and Purse-cutting, and Witch-craft, and other such like ungodly practices as are made capital even by the Lawes of Men, and punishable by death:
Offenders against this Rule Are not only such as live by Stealing, and Robbing, and Piracy, and purse-cutting, and Witchcraft, and other such like ungodly practices as Are made capital even by the Laws of Men, and punishable by death:
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Which sort of people, it is scarce credible how generally and miserably our common ignorants are besotted with the opinion of their skill, and how pitifully they are gulled by their damnable impostures, through their own foolish credulity.
Which sort of people, it is scarce credible how generally and miserably our Common Ignorants Are besotted with the opinion of their skill, and how pitifully they Are gulled by their damnable Impostors, through their own foolish credulity.
and it may passe among Sauls best Acts, that he rooted out these superstitions out of the Land of Israel: And great pity it is, that such as make a trade of these superstitions are not by some severe provisions rooted out of this,
and it may pass among Saul's best Acts, that he rooted out these superstitions out of the Land of Israel: And great pity it is, that such as make a trade of these superstitions Are not by Some severe provisions rooted out of this,
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Who can reasonably deny the lawfulnesse of many disports and recreations, as Bowling, or Shooting, or even Cardes and Dice ? and yet who can reasonably think it should be a commendable Calling for any man to be a profest Bowler, or Archer, or Gamester, and nothing else? Therefore take a second Rule; Make not a Calling of that, which was not made to be a Calling.
Who can reasonably deny the lawfulness of many disports and recreations, as Bowling, or Shooting, or even Cards and Dice? and yet who can reasonably think it should be a commendable Calling for any man to be a professed Bowler, or Archer, or Gamester, and nothing Else? Therefore take a second Rule; Make not a Calling of that, which was not made to be a Calling.
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I answer, generally all such things are of this nature, as are indifferent for men of all sorts and callings to use with due caution and circumstances;
I answer, generally all such things Are of this nature, as Are indifferent for men of all sorts and callings to use with due caution and Circumstances;
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The ground of particular Callings is some peculiar gift of God, according to the differences that are to be found in particular men in regard either of the soul, or of the body, or of outward things: whereas such things as these, whereof we now speak, become of Lawfull and commendable use, not so much from any special ability received from God, which should be exercised therein,
The ground of particular Callings is Some peculiar gift of God, according to the differences that Are to be found in particular men in regard either of the soul, or of the body, or of outward things: whereas such things as these, whereof we now speak, become of Lawful and commendable use, not so much from any special ability received from God, which should be exercised therein,
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but to give us some refreshing, when we are wearied with former labour, and so to fit us for fresh and future employment. The works of our Callings, they are as our Meates and Drinks :
but to give us Some refreshing, when we Are wearied with former labour, and so to fit us for fresh and future employment. The works of our Callings, they Are as our Meats and Drinks:
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so absurd a thing it is for a man to have no other Calling but Dicing and Carding, and Gaming. Amongst offenders against this Rule, that I reckon not Iuglers, and Fidlers, and Tumblers, and Bearwards, and Rope-dancers, and Rymers, and the rest of that Rabble;
so absurd a thing it is for a man to have no other Calling but Dicing and Carding, and Gaming. among offenders against this Rule, that I reckon not Jugglers, and Fiddlers, and Tumblers, and Bearwards, and Rope-dancers, and Rhymers, and the rest of that Rabble;
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they may thank the basenesse of their condition, rather than the Lawfulnesse of their Course. I strike rather, at those that are more both eminent and pernicious;
they may thank the baseness of their condition, rather than the Lawfulness of their Course. I strike rather, At those that Are more both eminent and pernicious;
especially those Bawdes of unthriftinesse, and almost every other Vice ; (for where unthriftinesse is, there is almost every other Vice, ) I mean those parcell-Gallants that have nothing to live on but their wits, and no other use of their wits, but to distill a kind of maintenance from juicie heires and flush novices by play. I would our Pantomimes also and Stage-players would examine themselves and their Callings by this Rule. If they should have been tryed by the bench of Fathers and Councils of old,
especially those Bawds of unthriftiness, and almost every other Vice; (for where unthriftiness is, there is almost every other Vice,) I mean those parcel-gallants that have nothing to live on but their wits, and no other use of their wits, but to distil a kind of maintenance from juicy Heirs and flush Novices by play. I would our Pantomimes also and Stageplayers would examine themselves and their Callings by this Rule. If they should have been tried by the bench of Father's and Councils of old,
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and what inducements they have, and of what weight those inducements are, to give their consciences security, that they have done well, in embracing this as their Calling. And when they have thus done, freely and faithfully as in the sight of God;
and what inducements they have, and of what weight those inducements Are, to give their Consciences security, that they have done well, in embracing this as their Calling. And when they have thus done, freely and faithfully as in the sighed of God;
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Resolve not upon that course for thy Calling, what pretences soever, or what reasons thou mayest have for the lawfulnesse of it otherwise, which is rather hurtfull than profitable for the Common-wealth.
Resolve not upon that course for thy Calling, what pretences soever, or what Reasons thou Mayest have for the lawfulness of it otherwise, which is rather hurtful than profitable for the Commonwealth.
the same respect then must of necessity enforce such a Calling, as may at leastwise stand with the Publick good ▪ The manifestation of the Spirit is given to every man (saith our Apostle after at the twelfth Chapter) to profit withall. Yea perhaps, to profit himself with all.
the same respect then must of necessity enforce such a Calling, as may At leastwise stand with the Public good ▪ The manifestation of the Spirit is given to every man (Says our Apostle After At the twelfth Chapter) to profit withal. Yea perhaps, to profit himself with all.
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and scarce alloweth the private, otherwise than as it is interwoven in the publick. Now things in themselves lawfull, and at sometimes usefull, may, in regard of the End, or of the Matter, or by some accident otherwise, happen at some other times to be hurtfull to the Common-wealth: and hereof such due consideration would be had in the choice and exercise of our Callings, as ever to have one eye upon the common good, and not wholly to look after our own private gain. Offenders against this Rule are most of our Engrossers, and Forestallers, and sundry kinds of Hucksters and Regraters :
and scarce alloweth the private, otherwise than as it is interwoven in the public. Now things in themselves lawful, and At sometime useful, may, in regard of the End, or of the Matter, or by Some accident otherwise, happen At Some other times to be hurtful to the Commonwealth: and hereof such due consideration would be had in the choice and exercise of our Callings, as ever to have one eye upon the Common good, and not wholly to look After our own private gain. Offenders against this Rule Are most of our Engrossers, and Forestallers, and sundry Kinds of Hucksters and Regraters:
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or bring in unnecessary commodities when there is plenty at home: and all those that project new devices, and unjust Monopolies, to fill their own Coffers;
or bring in unnecessary commodities when there is plenty At home: and all those that project new devices, and unjust Monopolies, to fill their own Coffers;
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perhaps not without pretension of some small benefit to the Common-wealth, but certainly not without sensible and grievous pressures of those that are a great part of the Common-wealth.
perhaps not without pretension of Some small benefit to the Commonwealth, but Certainly not without sensible and grievous pressures of those that Are a great part of the Commonwealth.
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He would pose me, that should ask me the Question, which of these three Rules fetcheth-in the Usurer and his Calling. Verily I cannot well tell which most;
He would pose me, that should ask me the Question, which of these three Rules fetcheth-in the Usurer and his Calling. Verily I cannot well tell which most;
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and would chuse rather by an over-liberal Charity to cover a multitude of sins, (if I may abuse the Apostles phrase to that sense) than by a too superstitious restraint make one.
and would choose rather by an over-liberal Charity to cover a multitude of Sins, (if I may abuse the Apostles phrase to that sense) than by a too superstitious restraint make one.
that I have much adoe to find so much charity in my self, as to absolve any kind of Vsury (properly so called) with what cautions or circumstances soever qualified, from being a sin. But I will suspect mine own and the common judgement herein,
that I have much ado to find so much charity in my self, as to absolve any kind of Usury (properly so called) with what cautions or Circumstances soever qualified, from being a since. But I will suspect mine own and the Common judgement herein,
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But you must knock out his brains too, before he escape our second Rule. I dare say, the most learned Vsurer that liveth (and they say some learned ones are Vsurers ) will never be able to prove, that Vsury, if it be at all lawfull, is so lawfull,
But you must knock out his brains too, before he escape our second Rule. I Dare say, the most learned Usurer that lives (and they say Some learned ones Are Usurers) will never be able to prove, that Usury, if it be At all lawful, is so lawful,
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but to tell out m•ny, and take in paper? which if a man had many millions of gold and silver, could take up but a small portion of that precious time which God would have spent in some honest and fruitfull employment. But what doe I speak of the judgement of reasonable men in so plain a matter;
but to tell out m•ny, and take in paper? which if a man had many millions of gold and silver, could take up but a small portion of that precious time which God would have spent in Some honest and fruitful employment. But what do I speak of the judgement of reasonable men in so plain a matter;
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if then the Vsurers Calling be such, what need he care who knoweth, or why should he shame with it? If that be his trade, why doth he not in his Bills and bonds, and Noverints, make it known to all men by those presents that he is an Vsurer, rather than write himself Gentleman or Yeoman, or by some other stile? But say yet our Vsurer should escape, at least in the judgement of his own hardned conscience, from both these Rules, as from the sword of Iehu and Hazael: there is yet a third Rule, like the sword of Elisha, to strike him stone-dead;
if then the Usurers Calling be such, what need he care who Knoweth, or why should he shame with it? If that be his trade, why does he not in his Bills and bonds, and Noverints, make it known to all men by those presents that he is an Usurer, rather than write himself Gentleman or Yeoman, or by Some other style? But say yet our Usurer should escape, At least in the judgement of his own hardened conscience, from both these Rules, as from the sword of Iehu and hazael: there is yet a third Rule, like the sword of Elisha, to strike him stone-dead;
cs av dt n2 vvg vbb d, r-crq n1 pns31 vvb r-crq vvz, cc q-crq vmd pns31 vvi p-acp pn31? cs d vbb po31 n1, uh-crq vdz pns31 xx p-acp po31 n2 cc n2, cc n2, vvb pn31 vvn p-acp d n2 p-acp d n2 cst pns31 vbz dt n1, av-c cs vvi px31 n1 cc n1, cc p-acp d j-jn n1? cc-acp vvb av po12 n1 vmd vvi, p-acp ds p-acp dt n1 pp-f po31 d j-vvn n1, p-acp d d n2, a-acp p-acp dt n1 pp-f np1 cc np1: a-acp vbz av dt ord n1, av-j dt n1 pp-f np1, pc-acp vvi pno31 j;
if he have but a barr'd chest, and a strong lock to keep his God and his Scriptures (his Mammon and his Parchments in) he hath house-room enough. He fleeceth many; but cloatheth none. He biteth and devoureth ;
if he have but a barred chest, and a strong lock to keep his God and his Scriptures (his Mammon and his Parchments in) he hath houseroom enough. He fleeceth many; but clotheth none. He bites and devoureth;
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if their Practice and calling had been any way profitable, and not indeed every way hurtfull and incommodious both to private men and publike societies. If any thing can make a Calling unlawfull;
if their Practice and calling had been any Way profitable, and not indeed every Way hurtful and incommodious both to private men and public societies. If any thing can make a Calling unlawful;
cs po32 vvi cc vvg vhd vbn d n1 j, cc xx av d n1 j cc j av-d p-acp j n2 cc j n2. cs d n1 vmb vvi dt vvg j;
our Inclination, our Gifts, and our Education. Concerning which, let this be the first Rule: Where these three concurre upon one and the same Calling, our consciences may rest assured that that Calling is fit for us;
our Inclination, our Gifts, and our Education. Concerning which, let this be the First Rule: Where these three concur upon one and the same Calling, our Consciences may rest assured that that Calling is fit for us;
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This Rule, if well observed, is of singular use, for the setling of their consciences, who are scrupulous and doubtfull concerning their inward calling to any office or imployment.
This Rule, if well observed, is of singular use, for the settling of their Consciences, who Are scrupulous and doubtful Concerning their inward calling to any office or employment.
d vvi, cs av vvn, vbz pp-f j n1, p-acp dt vvg pp-f po32 n2, r-crq vbr j cc j vvg po32 av-j vvg p-acp d n1 cc n1.
and this in the calling of the Ministery is by so much more requisite, than in most other Callings, by how much the business of it is more weighty than theirs,
and this in the calling of the Ministry is by so much more requisite, than in most other Callings, by how much the business of it is more weighty than theirs,
Whence it is, that in our Church none are admitted into holy Orders, until they have personally and expresly made profession before the Bishop, that they find themselves inwardly called and moved thereunto.
Whence it is, that in our Church none Are admitted into holy Order, until they have personally and expressly made profession before the Bishop, that they find themselves inwardly called and moved thereunto.
But because what that inward Calling is, and how it should be discerned, is a thing not so distinctly declared and understood, generally as it should be:
But Because what that inward Calling is, and how it should be discerned, is a thing not so distinctly declared and understood, generally as it should be:
cc-acp p-acp r-crq d j vvg vbz, cc c-crq pn31 vmd vbi vvn, vbz dt n1 xx av av-j vvn cc vvn, av-j c-acp pn31 vmd vbi:
We are to know therefore, that to this inward calling there is not of necessity required any inward secret sensible testimony of Gods blessed sanctifying Spirit to a mans soul, (for then an unsanctified man could not be rightly called ;) neither yet any strong working of the Spirit of Illumination, (for then a meer heathen man could not be rightly called ) both which consequents are false.
We Are to know Therefore, that to this inward calling there is not of necessity required any inward secret sensible testimony of God's blessed sanctifying Spirit to a men soul, (for then an unsanctified man could not be rightly called;) neither yet any strong working of the Spirit of Illumination, (for then a mere heathen man could not be rightly called) both which consequents Are false.
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of whom it is certain the one was not, and it is not likely the other was, endued with the holy Spirit of Sanctification. And many Heathen men have been called to several imployments, wherein they have also laboured with much profit to their own, and succeeding times;
of whom it is certain the one was not, and it is not likely the other was, endued with the holy Spirit of Sanctification. And many Heathen men have been called to several employments, wherein they have also laboured with much profit to their own, and succeeding times;
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who in all probability never had any other inward motion, than what might arise from some or all of these three things now specified, viz. the Inclination of their nature, their personal Abilities, and the care of Education. If it shall please GOD to afford any of us, any farther gracious assurance than these can give us, by some extraordinary work of his Spirit within us;
who in all probability never had any other inward motion, than what might arise from Some or all of these three things now specified, viz. the Inclination of their nature, their personal Abilities, and the care of Education. If it shall please GOD to afford any of us, any farther gracious assurance than these can give us, by Some extraordinary work of his Spirit within us;
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For who need be scrupulous, where all these concurre? Thy Parents have from thy childhood destinated thee to some special course, (admit the Ministery ) and been at the care and charge to breed thee up in learning, to make thee in some measure fit for it:
For who need be scrupulous, where all these concur? Thy Parents have from thy childhood destinated thee to Some special course, (admit the Ministry) and been At the care and charge to breed thee up in learning, to make thee in Some measure fit for it:
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when thou art grown to some maturity of years and discretion, thou findest in thy self a kind of desire to be doing someting that way in thy private study by way of tryal;
when thou art grown to Some maturity of Years and discretion, thou Findest in thy self a kind of desire to be doing something that Way in thy private study by Way of trial;
yet) in such a competency, as thou mayst reasonably perswade thy self thou mightest thereby be able (with his blessing) to doe some good to Gods people,
yet) in such a competency, as thou Mayest reasonably persuade thy self thou Mightest thereby be able (with his blessing) to do Some good to God's people,
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as we see some Parents, that have the donations or advocations of Church livings in their hands, must needs have some of their Children (and for the most part they set by the most untoward and mis-shapen chip of the whole block, to make timber for the Pulpit ;
as we see Some Parents, that have the donations or advocations of Church livings in their hands, must needs have Some of their Children (and for the most part they Set by the most untoward and misshapen chip of the Whole block, to make timber for the Pulpit;
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And divers other occurrents there may be, and are, to hinder his happy conjuncture of Nature, Skill, and Education. Now in such Cases as these, where our Education bendeth us one way, our Inclination swayeth us another way,
And diverse other occurrents there may be, and Are, to hinder his happy conjuncture of Nature, Skill, and Education. Now in such Cases as these, where our Education bendeth us one Way, our Inclination swayeth us Another Way,
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in this distraction, what are we to doe? which way to take? what Calling to pitch upon? In point of Conscience, there can no more be given General Rules, to meet with all Cases, and regulate all difficulties,
in this distraction, what Are we to do? which Way to take? what Calling to pitch upon? In point of Conscience, there can no more be given General Rules, to meet with all Cases, and regulate all difficulties,
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than in point of Law, there can be general Resolutions given, to set an end to all sutes, or provisions made to prevent all inconveniencies. Particulars are infinite, and various:
than in point of Law, there can be general Resolutions given, to Set an end to all suits, or provisions made to prevent all inconveniences. Particulars Are infinite, and various:
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He whose Case it is, if he be not able to direct himself, should doe well to take advice of his learned Counsel. This we can readily doe in matters of Law, for the quieting of our Estates :
He whose Case it is, if he be not able to Direct himself, should do well to take Advice of his learned Counsel. This we can readily do in matters of Law, for the quieting of our Estates:
why should we not doe it at least as readily in matter of Conscience, for the quieting of our souls? But yet for some light, at least in the generality;
why should we not do it At least as readily in matter of Conscience, for the quieting of our Souls? But yet for Some Light, At least in the generality;
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For besides that it would be some grief to thy Parents, (to whom thou shouldest be a comfort ) to have cast away so much charge as they have been at for thy education ;
For beside that it would be Some grief to thy Parents, (to whom thou Shouldst be a Comfort) to have cast away so much charge as they have been At for thy education;
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and some dishonour to them withall, (whom thou art bound by the law of God and Nature to honour, ) to have their judgements so much slighted, and their choice so little regarded by their child:
and Some dishonour to them withal, (whom thou art bound by the law of God and Nature to honour,) to have their Judgments so much slighted, and their choice so little regarded by their child:
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the very consideration of so much precious time, as hath been spent in fitting thee to that course, which would be almost all lost upon thy change, should prevail with thee to try all possible means, rather than forgoe it.
the very consideration of so much precious time, as hath been spent in fitting thee to that course, which would be almost all lost upon thy change, should prevail with thee to try all possible means, rather than forgo it.
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It were a thing indeed much to be wished, that Parents and Friends, and Guardians, and all those other whatsoever, that have the Education of young ones committed unto them; (all greedy desires to make their Children great, all base penurious nigardnesse in saving their own purses, all fond cherishing of their children in their humours, all doting opinion of their forwardnesse,
It were a thing indeed much to be wished, that Parents and Friends, and Guardians, and all those other whatsoever, that have the Education of young ones committed unto them; (all greedy Desires to make their Children great, all base penurious nigardnesse in Saving their own purses, all found cherishing of their children in their humours, all doting opinion of their forwardness,
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and wit, and towardlinesse, all other corrupt partial affections whatsoever, laid aside;) would out of the observation of their natural propensions and inclinations, and of their particular abilities and defects, frame them from the beginning to such courses;
and wit, and towardliness, all other corrupt partial affections whatsoever, laid aside;) would out of the observation of their natural propensions and inclinations, and of their particular abilities and defects, frame them from the beginning to such courses;
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disparage not their Iudgements by misliking, neither gain-say their Wils by forsaking their choice, upon every small incongruity with thine own Iudgement or Will. If thine Inclination draw thee another way;
disparage not their Judgments by misliking, neither gainsay their Wills by forsaking their choice, upon every small incongruity with thine own Judgement or Will. If thine Inclination draw thee Another Way;
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Think this backwardness proceedeth not from true judgment in thee, but issueth rather from the root of some carnal affection: Consider thy years are green, affections strong, judgement unsetled:
Think this backwardness Proceedeth not from true judgement in thee, but issueth rather from the root of Some carnal affection: Consider thy Years Are green, affections strong, judgement unsettled:
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Pray and endeavour that thou maist daily more and more wain thy affections from thine own bent, and take liking to that course, whereunto thou hast been so long in framing.
Pray and endeavour that thou Mayest daily more and more wain thy affections from thine own bent, and take liking to that course, whereunto thou hast been so long in framing.
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Thus possibly thou mayest in time make that cheerfull and delightfull unto thee, which now is grievous and irksom. And as for thy insufficiency, if that dishearten thee; (which is indeed a main rubb,) doe thus.
Thus possibly thou Mayest in time make that cheerful and delightful unto thee, which now is grievous and irksome. And as for thy insufficiency, if that dishearten thee; (which is indeed a main rub,) do thus.
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how long it would be ere thou shouldest come to a tolerable mediocrity in another: Resolve, not to lose all that precious time forepast, by beginning the world anew;
how long it would be ere thou Shouldst come to a tolerable mediocrity in Another: Resolve, not to loose all that precious time forepast, by beginning the world anew;
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Observe what strange things past belief, and such as have seemed insuperable, have been conquered and subdued by the obstinacy and improbity of unwearied labour, and of assiduity:
Observe what strange things passed belief, and such as have seemed insuperable, have been conquered and subdued by the obstinacy and improbity of unwearied labour, and of assiduity:
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or (which is another case) if thy Education have left thee free ; (as many Parents, God knoweth, are but too carelesse that way:) then Secondly, thou art in the next place to consider of thy Gifts and Abilities ;
or (which is Another case) if thy Education have left thee free; (as many Parents, God Knoweth, Are but too careless that Way:) then Secondly, thou art in the next place to Consider of thy Gifts and Abilities;
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but withall for two good Reasons. One is, because our Gifts and Abilities, whether of body or mind, being in the brain or hand, are at a better certainty;
but withal for two good Reasons. One is, Because our Gifts and Abilities, whither of body or mind, being in the brain or hand, Are At a better certainty;
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and there are so many rotten corruptions in it, that it is a very hard thing for a man to discern his own Inclinations and Propensions, whether they spring from a sound, or from a corrupt root. Whereas in the discerning of our Gifts and Abilities ;
and there Are so many rotten corruptions in it, that it is a very hard thing for a man to discern his own Inclinations and Propensions, whither they spring from a found, or from a corrupt root. Whereas in the discerning of our Gifts and Abilities;
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but because a willing mind will make us exerere vires, stir up our selves to doe as much as we are able, which we use not to doe in those things we goe unwillingly about.
but Because a willing mind will make us exerere vires, stir up our selves to do as much as we Are able, which we use not to do in those things we go unwillingly about.
so certainly would every man have strongest inclination to those things, whereto he hath strongest abilities, if wicked and untoward affections did not often corrupt our inclinations, and hinder them from moving their own proper and natural way.
so Certainly would every man have Strongest inclination to those things, whereto he hath Strongest abilities, if wicked and untoward affections did not often corrupt our inclinations, and hinder them from moving their own proper and natural Way.
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First, by gifts and abilities we are to understand not only those of the Minde ; Judgement, Wit, Invention, Memory, Fancy, Eloquence, &c. and those of the Body ;
First, by Gifts and abilities we Are to understand not only those of the Mind; Judgement, Wit, Invention, Memory, Fancy, Eloquence, etc. and those of the Body;
ord, p-acp n2 cc n2 pns12 vbr pc-acp vvi xx av-j d pp-f dt n1; n1, n1, n1, n1, n1, n1, av cc d pp-f dt n1;
Secondly, as our abilities on the one side, so on the other side all our wants and defects, which might disable us more or lesse for any employment, are to be duly weighed and considered of:
Secondly, as our abilities on the one side, so on the other side all our Wants and defects, which might disable us more or less for any employment, Are to be duly weighed and considered of:
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now the times are full of knowledge and learning, would be all little enough for a Parish-Clerk. Fifthly, something would be yeelded to the judgments of other men concerning our Abilities.
now the times Are full of knowledge and learning, would be all little enough for a Parish-Clerk. Fifthly, something would be yielded to the Judgments of other men Concerning our Abilities.
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if being excellently gifted for some weighty employment in every other mans judgement, we yet withdraw our selves from it with pretensions of unsufficiency. Sixthly, and lastly;
if being excellently gifted for Some weighty employment in every other men judgement, we yet withdraw our selves from it with pretensions of unsufficiency. Sixthly, and lastly;
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Ergo histrio hoc videbit in scenâ, quod non videbit sapiens in vitâ? Shame we to let these men be wiser in their generations, than we in ours. And thus much for Abilities.
Ergo histrio hoc videbit in scenâ, quod non videbit sapiens in vitâ? Shame we to let these men be Wiser in their generations, than we in ours. And thus much for Abilities.
There is yet a doubt remaineth concerning a mans Inclination. In case we have examined our gifts, and find them in a good measure of competency for such or such a course,
There is yet a doubt remains Concerning a men Inclination. In case we have examined our Gifts, and find them in a good measure of competency for such or such a course,
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And therefore if we cannot make it yeeld to us in reason, there is no remedy, we must in wisdom yield to it, (provided ever it be honest :) or else all is lost. What ever our sufficiencies be;
And Therefore if we cannot make it yield to us in reason, there is no remedy, we must in Wisdom yield to it, (provided ever it be honest:) or Else all is lost. What ever our Sufficiencies be;
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But then secondly, if upon search we find our selves altogether unsufficient and unfit for that Calling, whereunto our inclination is strongly and violently carried:
But then secondly, if upon search we find our selves altogether unsufficient and unfit for that Calling, whereunto our inclination is strongly and violently carried:
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and to set upon some other Calling, for which we are in some mediocrity gifted, speedily and resolvedly, and leave the successe to Almighty God. The reason this.
and to Set upon Some other Calling, for which we Are in Some mediocrity gifted, speedily and resolvedly, and leave the success to Almighty God. The reason this.
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we are to hold that for a pernicious and unnatural inclina•ion at the least, if not rather for a wicked and Diabolical suggestion, which so stiffly exciteth us to a function, whereto we may be assured God never called us.
we Are to hold that for a pernicious and unnatural inclina•ion At the least, if not rather for a wicked and Diabolical suggestion, which so stiffly Exciteth us to a function, whereto we may be assured God never called us.
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But yet thirdly, (and I would commend it unto you as a principal good Rule, and the fairest out-let of all other from amid these difficulties;) we should doe well to deal with these mutinous and distracting thoughts within us,
But yet Thirdly, (and I would commend it unto you as a principal good Rule, and the Fairest outlet of all other from amid these difficulties;) we should do well to deal with these mutinous and distracting thoughts within us,
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as wise Statists doe when they have have to deal with men divided in opinions, and factions, and ends. How is that? They use to bethink themselves of a middle course, to reduce all the several opinions to a kind of temper ;
as wise Statists do when they have have to deal with men divided in opinions, and factions, and ends. How is that? They use to bethink themselves of a middle course, to reduce all the several opinions to a kind of temper;
as we commonly hold those to be the justest arbitrators, and to make the best and the fairest end of differences between the parties for whom they arbitrate, that by pleasing neither, please both. So here,
as we commonly hold those to be the Justest arbitrators, and to make the best and the Fairest end of differences between the parties for whom they arbitrate, that by pleasing neither, please both. So Here,
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it will be a point of good wisdom in us, if we can bethink our selves of some such meet temper, as may in part give satisfaction to our Inclinations, and yet not leave our gifts and educations wholly unsatisfied.
it will be a point of good Wisdom in us, if we can bethink our selves of Some such meet temper, as may in part give satisfaction to our Inclinations, and yet not leave our Gifts and educations wholly unsatisfied.
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and that for the most part (By reason of the great variety and affinity of offices and imployments) very large and spacious. One instance shall serve both to exemplifie and illustrate this Rule.
and that for the most part (By reason of the great variety and affinity of Offices and employments) very large and spacious. One instance shall serve both to exemplify and illustrate this Rule.
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A man designed by his parents to the Ministery, and for that end brought up in the Vniversity, studieth there Philosophy, and History, and the Arts, and the Tongues, and furnisheth himself with general knowledge, which may enable him,
A man designed by his Parents to the Ministry, and for that end brought up in the university, studieth there Philosophy, and History, and the Arts, and the Tongues, and furnisheth himself with general knowledge, which may enable him,
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and of the Physician, and of the Tutor, and Schoolmaster, and sundry other besides these, do come within the latitude of his Education and Abilities. Certainly if his mind would stand thereunto, no course would be so proper for such a man,
and of the physician, and of the Tutor, and Schoolmaster, and sundry other beside these, do come within the latitude of his Education and Abilities. Certainly if his mind would stand thereunto, no course would be so proper for such a man,
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even to leave it free for him to make his choice of Law or Physick, or teaching, or any other profession that belongeth to a Scholar, and cometh within his latitude, which of them soever he shall find himself to have the strongest Inclination and Propension unto.
even to leave it free for him to make his choice of Law or Physic, or teaching, or any other profession that belongeth to a Scholar, and comes within his latitude, which of them soever he shall find himself to have the Strongest Inclination and Propension unto.
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an irresolution in judgement, or in courage, or too great a propension to foolish pity, ) or for some other reason which appeareth to him just, thinketh not that a fit Calling for him,
an irresolution in judgement, or in courage, or too great a propension to foolish pity,) or for Some other reason which appears to him just, Thinketh not that a fit Calling for him,
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by which means our Inclinations, which cannot be driven to the Center, may yet be drawn within the Circumference of our Educations and Abilities. He that observeth these Rules I have hitherto delivered, with due respect to his Education, Abilities, and Inclination ;
by which means our Inclinations, which cannot be driven to the Centre, may yet be drawn within the Circumference of our Educations and Abilities. He that observeth these Rules I have hitherto Delivered, with due respect to his Education, Abilities, and Inclination;
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There are some Callings, which conscionably discharged, require great pains and care ; but yet the profits will come in, whether the duties be conscionably performed, or no.
There Are Some Callings, which Conscionably discharged, require great pains and care; but yet the profits will come in, whither the duties be Conscionably performed, or no.
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and such are all those offices, as have annexed unto them a certain standing revenue, or annual fee. Now into such Callings as these, every unworthy fellow that wanteth maintenance and loveth ease, would be intruding (as we of the Clergy find it but too true:) and there would be no order kept herein,
and such Are all those Offices, as have annexed unto them a certain standing revenue, or annual fee. Now into such Callings as these, every unworthy fellow that Wants maintenance and loves ease, would be intruding (as we of the Clergy find it but too true:) and there would be no order kept herein,
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There are again divers Callings necessary for the publike, which yet bring in either no profits at all, (if not rather a charge ) or at least profits improportionable to the pains and dangers men must undergoe in them:
There Are again diverse Callings necessary for the public, which yet bring in either no profits At all, (if not rather a charge) or At least profits improportionable to the pains and dangers men must undergo in them:
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the High Sheriff of a County, a Constable, Church-Warden, Souldier, &c. Now from these Callings, men of sufficiency to avoid trouble and charge would withdraw themselves;
the High Sheriff of a County, a Constable, Church-Warden, Soldier, etc. Now from these Callings, men of sufficiency to avoid trouble and charge would withdraw themselves;
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and admitting unsufficient, into callings of the former; sparing sufficient men, and imposing upon unsufficient, offices of the latter kind. This is not well:
and admitting unsufficient, into callings of the former; sparing sufficient men, and imposing upon unsufficient, Offices of the latter kind. This is not well:
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yet himself, either out of a desire to live at ease and avoid trouble, or because he thinketh he hath as much business of his own as he can well turn him to, without charging himself with the cares of the publike,
yet himself, either out of a desire to live At ease and avoid trouble, or Because he Thinketh he hath as much business of his own as he can well turn him to, without charging himself with the Cares of the public,
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but yet what wise man knoweth not, that there could not be avoided a necessity of general inconveniencies, if there should not be left a possibility of particular mischiefs ? And therefore it is needfull, there should be this power of admitting and refusing, of sparing and imposing, in Church and Commonwealth, though it may happen to be thus mischievously abused;
but yet what wise man Knoweth not, that there could not be avoided a necessity of general inconveniences, if there should not be left a possibility of particular mischiefs? And Therefore it is needful, there should be this power of admitting and refusing, of sparing and imposing, in Church and Commonwealth, though it may happen to be thus mischievously abused;
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But for so much as he hath not, (as it is not fit any man should have,) power to give himself either Orders to be a Priest, or Institution into a Pastoral charge ;
But for so much as he hath not, (as it is not fit any man should have,) power to give himself either Order to be a Priest, or Institution into a Pastoral charge;
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he must begin to resolve of another course, submit himself to Authority and Order, acknowledge Gods providence in it, possesse his soul in patience, and think, that for some secret corruption in himself,
he must begin to resolve of Another course, submit himself to authority and Order, acknowledge God's providence in it, possess his soul in patience, and think, that for Some secret corruption in himself,
But for so much as it is not fit a man should be altogether his own judge (especially in things that concern the Publike ) he must herein depend upon those to whom the power of sparing or imposing in this kind is committed.
But for so much as it is not fit a man should be altogether his own judge (especially in things that concern the Public) he must herein depend upon those to whom the power of sparing or imposing in this kind is committed.
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And it is this Outward Calling, which (I say not principally, but) even alone must rule every ordinary Christian in the judging of other mens Callings. We cannot see their hearts ;
And it is this Outward Calling, which (I say not principally, but) even alone must Rule every ordinary Christian in the judging of other men's Callings. We cannot see their hearts;
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we have but little comfortable assurance, to make us confident that all is right within. But yet (unlesse it be such as are in place of Authority and Office, to examine mens sufficiencies,
we have but little comfortable assurance, to make us confident that all is right within. But yet (unless it be such as Are in place of authority and Office, to examine men's Sufficiencies,
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and accordingly to allow or disallow them,) what hath any of us to doe to judge the heart, or the Conscience, or the inward Calling of our brother? So long as he hath the warrant of an orderly outward Calling, we must take him for such as he goeth for:
and accordingly to allow or disallow them,) what hath any of us to do to judge the heart, or the Conscience, or the inward Calling of our brother? So long as he hath the warrant of an orderly outward Calling, we must take him for such as he Goes for:
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But taking the word as we have hitherto specially intended it, and spoken of it, for some setled Station and Course of Life, whereby a man is to maintain himself,
But taking the word as we have hitherto specially intended it, and spoken of it, for Some settled Station and Course of Life, whereby a man is to maintain himself,
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is it yet lawfull for a man to change it, or is he bound to abide in it perpetually without any possibility or liberty to alter his course upon any terms? I answer:
is it yet lawful for a man to change it, or is he bound to abide in it perpetually without any possibility or liberty to altar his course upon any terms? I answer:
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How should we doe for Generals for the wars, if Colonels and Lieutenants and Captains and common Souldiers might not relinquish their charges? and how for Bishops in the Church;
How should we do for Generals for the wars, if Colonels and Lieutenants and Captains and Common Soldiers might not relinquish their charges? and how for Bishops in the Church;
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if beneficed-men and College-Governours were clench't and riveted to their Cures, like a nail in a sure place, not to be removed? Nay, we should have no Priests in the Church of England, (since a Priest must be a Deacon first) if a Deacon might not leave his station, and become a Priest.
if beneficed-men and College-Governours were clenched and riveted to their Cures, like a nail in a sure place, not to be removed? Nay, we should have no Priests in the Church of England, (since a Priest must be a Deacon First) if a Deacon might not leave his station, and become a Priest.
when the very Calling it self, though in it self good and usefull, doth yet by some accident become unlawfull or unusefull. As when some Manufacture is prohibited by the State;
when the very Calling it self, though in it self good and useful, does yet by Some accident become unlawful or unuseful. As when Some Manufacture is prohibited by the State;
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and therefore change of the Calling, the mind unchanged, will either not afford content, or not long. Thy new broom, that now sweepeth clean all discontents from thee, will soon grow stubbed ;
and Therefore change of the Calling, the mind unchanged, will either not afford content, or not long. Thy new broom, that now sweeps clean all discontents from thee, will soon grow stubbed;
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Nor fifthly, out of degenerous false-heartednesse. That man would soon dare to be evil, that dareth not long be good. And he that flincheth from his Calling, at the first frown;
Nor fifthly, out of degenerous False-heartedness. That man would soon Dare to be evil, that dareth not long be good. And he that flincheth from his Calling, At the First frown;
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who can say he will not flinch from his conscience, at the next? In an upright course, fear not the face of man: neither Leave thy place, though the spirit of a Ruler rise up against thee.
who can say he will not flinch from his conscience, At the next? In an upright course, Fear not the face of man: neither Leave thy place, though the Spirit of a Ruler rise up against thee.
and therefore some have noted it, rather as an act of impotency in Charles the fifth, than a fruit either of Humility, or Wisedome, or Devotion, that he resigned his Crown, to betake himself to a Cloister. But our Calling of the Ministery is certainly such.
and Therefore Some have noted it, rather as an act of impotency in Charles the fifth, than a fruit either of Humility, or Wisdom, or Devotion, that he resigned his Crown, to betake himself to a Cloister. But our Calling of the Ministry is Certainly such.
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As therefore things once dedicated and hallowed to religious services, were no more to return to common uses; (for that were to prophane them ipso facto, and to make them unclean :) so persons once set apart for the holy work of the Ministery, ( separate me Paul and Barnabas, ) and invested into their calling with solemn collation of the holy Ghost in a special manner;
As Therefore things once dedicated and hallowed to religious services, were no more to return to Common uses; (for that were to profane them ipso facto, and to make them unclean:) so Persons once Set apart for the holy work of the Ministry, (separate me Paul and Barnabas,) and invested into their calling with solemn collation of the holy Ghost in a special manner;
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if any more they return to be of that lump from which they are separated, they do as it were puffe the blessed breath of Christ back into his own face,
if any more they return to be of that lump from which they Are separated, they do as it were puff the blessed breath of christ back into his own face,
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know, when it is once there, it may not be pulled back again, no not for a Dictatorship. That man can be no lesse than disorderly at the least, that forsaketh his orders. You see I do but point at things as I go, which would require further enlarging;
know, when it is once there, it may not be pulled back again, no not for a Dictatorship. That man can be no less than disorderly At the least, that Forsaketh his order. You see I do but point At things as I go, which would require further enlarging;
The word importeth divers other Christian duties, concerning the use of our Callings. I will but touch at them, and conclude. The first is contentednesse :
The word imports diverse other Christian duties, Concerning the use of our Callings. I will but touch At them, and conclude. The First is contentedness:
Art thou called being a servant? care not for it, saith this Apostle, but a little before my Text. All men cannot have rich, or easie, or honourable Callings:
Art thou called being a servant? care not for it, Says this Apostle, but a little before my Text. All men cannot have rich, or easy, or honourable Callings:
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If all the body were Eye, where were the Hearing? And if there were none to grind at the Mill, there would soon be none to sit upon the Throne. Salomons Temple had not been reared to this hour,
If all the body were Eye, where were the Hearing? And if there were none to grind At the Mill, there would soon be none to fit upon the Throne. Solomon's Temple had not been reared to this hour,
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that we keep our selves within the proper bounds and limits of our Callings. For how doth he abide in his Calling, that is ever and anon flying out of it, or starting beyond it? like an extravagant souldier, that is alwayes breaking rank.
that we keep our selves within the proper bounds and Limits of our Callings. For how does he abide in his Calling, that is ever and anon flying out of it, or starting beyond it? like an extravagant soldier, that is always breaking rank.
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Let it be the singular absurdity of the Church of Rome, to allow Vicars to dispose of Crownes, and Women of Sacraments. As for thee, whatsoever thy calling be, therein abide :
Let it be the singular absurdity of the Church of Rome, to allow Vicars to dispose of Crowns, and Women of Sacraments. As for thee, whatsoever thy calling be, therein abide:
Pretend not the necessities of thy particular Calling to any breach of the least of those Lawes of God, which must rule thy general Calling. God is the author of both Callings:
Pretend not the necessities of thy particular Calling to any breach of the least of those Laws of God, which must Rule thy general Calling. God is the author of both Callings:
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not to ingulfe thy self so wholly into the businesses of thy particular Calling, as to abridge thy self of convenient opportunities for the exercise of those religious duties, which thou art bound to perform by vertue of thy general Calling ;
not to ingulf thy self so wholly into the businesses of thy particular Calling, as to abridge thy self of convenient opportunities for the exercise of those religious duties, which thou art bound to perform by virtue of thy general Calling;
Did ever any man serve God for nought? A man cannot have so comfortable assurance, that he shall prosper in the affaires he taketh in hand, by any other meanes,
Did ever any man serve God for nought? A man cannot have so comfortable assurance, that he shall prosper in the affairs he Takes in hand, by any other means,
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but it is a point of Iustice too, as due by way of Restitution. We make bold with his day, and dispence with some of that time which he hath sanctified unto his service,
but it is a point of justice too, as due by Way of Restitution. We make bold with his day, and dispense with Some of that time which he hath sanctified unto his service,
though it be for our necessities, or lawfull comforts. But if we rob him of some of his time, (as too often we do,) employing it in our own businesses, without the warrant of a just necessity :
though it be for our necessities, or lawful comforts. But if we rob him of Some of his time, (as too often we do,) employing it in our own businesses, without the warrant of a just necessity:
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Abide in thy Calling, by doing thine own part, and labouring faithfully; but yet so, as Gods part be not forgotten, in serving him daily. It teacheth thee thirdly ;
Abide in thy Calling, by doing thine own part, and labouring faithfully; but yet so, as God's part be not forgotten, in serving him daily. It Teaches thee Thirdly;
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but sinnes, unto the temptations whereof the condition of thy Calling layeth thee open, more than it doth unto other sinnes, or more than some other Callings would do unto the same sinnes;
but Sins, unto the temptations whereof the condition of thy Calling Layeth thee open, more than it does unto other Sins, or more than Some other Callings would do unto the same Sins;
And having thus dispatched my Message, it is now time I should spare both your eares, and my own sides. God grant that every one of us may remember so much of what hath been •aught,
And having thus dispatched my Message, it is now time I should spare both your ears, and my own sides. God grant that every one of us may Remember so much of what hath been •aught,
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there are elsewhere in the Scriptures more full, scarce any where more plain predictions, than in this passage of Saint Paul, whereof my Text is a part.
there Are elsewhere in the Scriptures more full, scarce any where more plain predictions, than in this passage of Saint Paul, whereof my Text is a part.
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Now the Spirit speaketh expressely, that in the later times some shall depart from the Faith, giving heed to seducing Spirits, and doctrines of Devils.
Now the Spirit speaks expressly, that in the later times Some shall depart from the Faith, giving heed to seducing Spirits, and doctrines of Devils.
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] The Quality of the Doctors foretold, verse 2. Lyars, Hypocriticall, Unconscionable; [ Speaking lyes in Hypocrisie, having their consciences seared with a hot Iron.
] The Quality of the Doctors foretold, verse 2. Liars, Hypocritical, Unconscionable; [ Speaking lies in Hypocrisy, having their Consciences seared with a hight Iron.
each side charging other, (as commonly it happeneth where differences are about Religion ) with Apostacy, and Error, and Falshood, and Hypocrisie: the Apostle thought it needfull to point out those Antichristian Doctors more distinctly, by specifying some particulars of their devilish Doctrines. For which purpose he giveth instance in two of their Doctrines :
each side charging other, (as commonly it Happeneth where differences Are about Religion) with Apostasy, and Error, and Falsehood, and Hypocrisy: the Apostle Thought it needful to point out those Antichristian Doctors more distinctly, by specifying Some particulars of their devilish Doctrines. For which purpose he gives instance in two of their Doctrines:
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whereof he maketh choice, not as being simply the worst of all the rest, (though bad enough) but as being more easily discernable than most of the rest;
whereof he makes choice, not as being simply the worst of all the rest, (though bad enough) but as being more Easily discernible than most of the rest;
viz. a Prohibition of Marriage, and an Injunction of abstinence from certain meats. Which particulars, being so agreeable to the present Tenets of the Romish Synagogue, do give even of themselves alone, a strong suspicion, that there is the seat of Antichrist. But joyned unto the other Prophesies of Saint Paul, and Saint Iohn, in other places, make it so unquestionable;
viz. a Prohibition of Marriage, and an Injunction of abstinence from certain Meats. Which particulars, being so agreeable to the present Tenets of the Romish Synagogue, do give even of themselves alone, a strong suspicion, that there is the seat of Antichrist. But joined unto the other prophecies of Saint Paul, and Saint John, in other places, make it so unquestionable;
that they who will needs be so unreasonably charitable, as to think the Pope is not Antichrist, may at the least wonder, (as one saith well) by what strange chance it fell out, that these Apostles should draw the picture of Antichrist in every point and limb,
that they who will needs be so unreasonably charitable, as to think the Pope is not Antichrist, may At the least wonder, (as one Says well) by what strange chance it fell out, that these Apostles should draw the picture of Antichrist in every point and limb,
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but yet so, as it strongly overthroweth the other two, concerning Marriage ; and in truth generally, all other superstitious Precepts, or Prohibitions, of like Nature.
but yet so, as it strongly Overthroweth the other two, Concerning Marriage; and in truth generally, all other superstitious Precepts, or Prohibitions, of like Nature.
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viz. to return unto him, for the free use of all his good Creatures, the tribute of our Thanks. Of these three points it is my purpose, by Gods grace,
viz. to return unto him, for the free use of all his good Creatures, the tribute of our Thanks. Of these three points it is my purpose, by God's grace,
the Heaven and the Earth, and all things therein contained visible and invisible, with all their several Properties and Accidents. Of all and each of these the Apostles assertion is true;
the Heaven and the Earth, and all things therein contained visible and invisible, with all their several Properties and Accidents. Of all and each of these the Apostles assertion is true;
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And by Goodnesse understand, not only that goodnesse ad intra, whereby every thing is simply and metaphysically good, in regard of the Nature, perfection, and being thereof:
And by goodness understand, not only that Goodness ad intra, whereby every thing is simply and metaphysically good, in regard of the Nature, perfection, and being thereof:
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but that goodnesse ad extra too, whereby every thing is in the kind and in some measure endowed with an ability to do some good without and beyond it self.
but that Goodness ad extra too, whereby every thing is in the kind and in Some measure endowed with an ability to do Some good without and beyond it self.
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There being in the meanest and basest of Gods Creatures, not only an Absolute Goodnesse, whereby it is perfect in its proper kind, Quà Ens, as it hath a being and existence;
There being in the Meanest and Basest of God's Creatures, not only an Absolute goodness, whereby it is perfect in its proper kind, Quà Ens, as it hath a being and existence;
Hereof we need neither further, nor other testimony, than Gods own approbation registred in the story of the Creation, Gen. 1. Where we may see Gods allowance stamped, both upon the several Creatures of each several day, that they were good: and also upon the whole frame of the Creatures, when the work was finished;
Hereof we need neither further, nor other testimony, than God's own approbation registered in the story of the Creation, Gen. 1. Where we may see God's allowance stamped, both upon the several Creatures of each several day, that they were good: and also upon the Whole frame of the Creatures, when the work was finished;
In this goodly systeme and fabrick of Nature that which is beyond all, is, the harmony and conjuncture of the Parts, exceeding in goodnesse, beauty, and perfection :
In this goodly system and fabric of Nature that which is beyond all, is, the harmony and conjuncture of the Parts, exceeding in Goodness, beauty, and perfection:
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and as in the artificial Body of a Clock or other engine of motion, not the least wheel, or pinne, or notch, but hath his proper work and use in the Engine.
and as in the artificial Body of a Clock or other engine of motion, not the least wheel, or pin, or notch, but hath his proper work and use in the Engine.
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God hath given to every thing he hath made, that number, weight, and measure of perfection and goodnesse, which he saw fittest for it unto those ends for which he made it.
God hath given to every thing he hath made, that number, weight, and measure of perfection and Goodness, which he saw Fittest for it unto those ends for which he made it.
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that even those among the Heathen Philosophers, who either denied or doubted of the worlds Creation, did yet, by making Ens and Bonum terms convertible, acknowledge the goodnesse of every Creature. It were a shame then for us, who Through Faith understand that the worlds were framed by the word of God ;
that even those among the Heathen Philosophers, who either denied or doubted of the world's Creation, did yet, by making Ens and Bonum terms convertible, acknowledge the Goodness of every Creature. It were a shame then for us, who Through Faith understand that the world's were framed by the word of God;
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if our assent unto this truth should not be by so much firmer than theirs, by how much our evidence for it is stronger than theirs. They perceived the thing ; we the ground also: they saw, it was so; we, why it is so.
if our assent unto this truth should not be by so much firmer than theirs, by how much our evidence for it is Stronger than theirs. They perceived the thing; we the ground also: they saw, it was so; we, why it is so.
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not alike good with him, but like to him in being good. In every Creature there are certain tracks and footsteps, as of Gods Essence, whereby it hath its Being :
not alike good with him, but like to him in being good. In every Creature there Are certain tracks and footsteps, as of God's Essence, whereby it hath its Being:
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no more than Darkness could from the light of the Sun, or Cold from the heat of the fire. And therefore so to defend their Errour, as to avoid this absurdity ;
no more than Darkness could from the Light of the Sun, or Cold from the heat of the fire. And Therefore so to defend their Error, as to avoid this absurdity;
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they were forced to maintain another absurdity (indeed a greater, though it seemed to them the lesse of the two,) viz. to say, there were two Gods, a Good God, the Author of all good things ;
they were forced to maintain Another absurdity (indeed a greater, though it seemed to them the less of the two,) viz. to say, there were two God's, a Good God, the Author of all good things;
but wicked men by their words, and works have brought it upon themselves: Perditio tua exte Israel, Osea 13. O Israel, thy destr•ction is from thy self :
but wicked men by their words, and works have brought it upon themselves: Perdition tua exte Israel, Hosea 13. Oh Israel, thy destr•ction is from thy self:
and an Evil Good, the Author of all evil things. If then we acknowledge, that there is but one God, and that one God good ; (and we doe all so acknowledge;) unless we will be more absurd than those most absurd Hereticks, we must withall acknowledge all the Creatures of that one and good God to be also good. He is so the causer of all that is good ; (for Every good gift and every perfect giving descendeth from above from the Father of lights :) as that he is the causer only of what is good (for with him is no variableness,
and an Evil Good, the Author of all evil things. If then we acknowledge, that there is but one God, and that one God good; (and we do all so acknowledge;) unless we will be more absurd than those most absurd Heretics, we must withal acknowledge all the Creatures of that one and good God to be also good. He is so the causer of all that is good; (for Every good gift and every perfect giving Descendeth from above from the Father of lights:) as that he is the causer only of what is good (for with him is no variableness,
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neither shadow of turning, saith S. Iames. ) As the Sun, who is Pater Luminum, the fountain and Father of lights, (whereunto S. Iames in that passage doth apparently allude) giveth light to the Moon,
neither shadow of turning, Says S. James) As the Sun, who is Pater Luminum, the fountain and Father of lights, (whereunto S. James in that passage does apparently allude) gives Light to the Moon,
neither let any man say when he hath done evil, it was Gods doing. God indeed preserveth the Man, actuateth the Power, and ordereth the Action to the glory of his Mercy or Iustice :
neither let any man say when he hath done evil, it was God's doing. God indeed Preserveth the Man, actuateth the Power, and Ordereth the Actium to the glory of his Mercy or justice:
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There is a natural, (or rather transcendental ) Goodnesse, Bonitas Entis, as they call it, in every Action, even in that whereto the greatest sin adhereth:
There is a natural, (or rather transcendental) goodness, Bonitas Entis, as they call it, in every Actium, even in that whereto the greatest since adhereth:
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and that Goodness is from God, as that Action is his Creature. But the Evil that cleaveth unto it, is wholly from the default of the Person that committeth it;
and that goodness is from God, as that Actium is his Creature. But the Evil that cleaveth unto it, is wholly from the default of the Person that Committeth it;
not the Cause of it ( formally, and) so farr forth as it is Evil. For otherwise, we must know, that ( materially considered) all Evils of Punishment are from God:
not the Cause of it (formally, and) so Far forth as it is Evil. For otherwise, we must know, that (materially considered) all Evils of Punishment Are from God:
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for, Shall there be evil in the City, and the Lord hath not done it? Amos 3.6. In Evils of sinne, there is no other, but only that Natural or Transcendental goodness (whereof we spake) in the Action :
for, Shall there be evil in the city, and the Lord hath not done it? Amos 3.6. In Evils of sin, there is no other, but only that Natural or Transcendental Goodness (whereof we spoke) in the Actium:
But in Evils of Punishment, there is, over and besides that Natural Goodness, whereby they exist, a kind of Moral Goodness, (as we may call it, after a sort;
But in Evils of Punishment, there is, over and beside that Natural goodness, whereby they exist, a kind of Moral goodness, (as we may call it, After a sort;
and for that very goodness, God may be said in some sort to be the Author of these evils of punishment, though not also of those other evils of Sin. In both, we must distinguish the Good from the Evil :
and for that very Goodness, God may be said in Some sort to be the Author of these evils of punishment, though not also of those other evils of Sin. In both, we must distinguish the Good from the Evil:
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as before I said, some steps and footings of his goodness in the Creatures: from which we must take the best scantling, we are capable of, of those admirable and inexpressible and unconceivable perfections that are in him.
as before I said, Some steps and footing's of his Goodness in the Creatures: from which we must take the best scantling, we Are capable of, of those admirable and inexpressible and unconceivable perfections that Are in him.
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enough it is for us, from those rayes and glimmering beams which he hath scattered upon the Creatures, to gather how infinitely he exceedeth them in brightness and glory.
enough it is for us, from those rays and glimmering beams which he hath scattered upon the Creatures, to gather how infinitely he exceeds them in brightness and glory.
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that is to say, Per viam negationis, and per viam Eminentiae. First, Viâ negationis : look whatsoever thou findest in the Creature, which •avoureth of defect or imperfection;
that is to say, Per viam negationis, and per viam Eminentiae. First, Viâ negationis: look whatsoever thou Findest in the Creature, which •avoureth of defect or imperfection;
and know that the same but (infinitely and incomparably) more eminently, is in God. Is there Wisdom, or Knowledge, or Power, or Beauty, or Greatness, or Goodness, in any kind or in any measure, in any of the Creatures? Affirm the same, but without measure, of God :
and know that the same but (infinitely and incomparably) more eminently, is in God. Is there Wisdom, or Knowledge, or Power, or Beauty, or Greatness, or goodness, in any kind or in any measure, in any of the Creatures? Affirm the same, but without measure, of God:
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and learn that he is infinitely wiser, and skilfuller, and stronger, and fairer, and greater, and better. In every good thing so differently excellent above and beyond the Creatures ;
and Learn that he is infinitely Wiser, and skilfuller, and Stronger, and Fairer, and greater, and better. In every good thing so differently excellent above and beyond the Creatures;
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as that, though yet they be good, yet compared with him they deserve not the name of good, There is none good but one, that is God, Mar. 10. None good, as he:
as that, though yet they be good, yet compared with him they deserve not the name of good, There is none good but one, that is God, Mar. 10. None good, as he:
and they are good but in part, and in some measure, and in their own kinds. Whensoever therefore we find any good from, or observe any goodness in any of the creatures :
and they Are good but in part, and in Some measure, and in their own Kinds. Whensoever Therefore we find any good from, or observe any Goodness in any of the creatures:
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let us not bury our meditations there, but raise them up by those stairs (as it were) of the Creatures, to contemplate the great goodness of him their Creator. We are unhappy truants;
let us not bury our meditations there, but raise them up by those stairs (as it were) of the Creatures, to contemplate the great Goodness of him their Creator. We Are unhappy truants;
there is in men, amongst other cursed fruits of self-love, an aptness to measure things, not by the level of exact truth, but by the model of their own apprehensions. Who is there, that cannot fault anothers work? The Cobler could espy something amisse in Apelles his master-piece;
there is in men, among other cursed fruits of Self-love, an aptness to measure things, not by the level of exact truth, but by the model of their own apprehensions. Who is there, that cannot fault another's work? The Cobbler could espy something amiss in Apelles his masterpiece;
that observation was obvious, that exposition enforced, that proof impertinent, that illustration common, that exhortation needless, that reproof unseasonable:
that observation was obvious, that exposition Enforced, that proof impertinent, that illustration Common, that exhortation needless, that reproof unseasonable:
and Momus-like we did not quarrel the works of God also, and charge many of his good Creatures, either with manifest ill, or at leastwise with unprofitableness. Why was this made? or why thus ? what good doth this,
and Momus-like we did not quarrel the works of God also, and charge many of his good Creatures, either with manifest ill, or At leastwise with unprofitableness. Why was this made? or why thus? what good does this,
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to take knowledge of thine own ignorance, and to humble thy self thereby, who art so far from comprehending the essence, that thou canst not comprehend the very works of God. The most unprofitable Creatures profit us, at least this way:
to take knowledge of thine own ignorance, and to humble thy self thereby, who art so Far from comprehending the essence, that thou Canst not comprehend the very works of God. The most unprofitable Creatures profit us, At least this Way:
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May we not say, they are ill, and justly both blame and hate them? Even these also are good, as they are the creatures of God, and the workmanship of his hands.
May we not say, they Are ill, and justly both blame and hate them? Even these also Are good, as they Are the creatures of God, and the workmanship of his hands.
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by their own voluntary transgression it is, that they are now the worst, and the basest. And as for all the other creatures of God, made to doe us service;
by their own voluntary Transgression it is, that they Are now the worst, and the Basest. And as for all the other creatures of God, made to do us service;
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For who, or what could have harmed us, if we had been followers of that which was good? It was not of their own accord, but through our sinfullness, that the Creatures became subject unto vanity, and capable either to doe, or to suffer ill. They had been still harmless, if we had been still faultless :
For who, or what could have harmed us, if we had been followers of that which was good? It was not of their own accord, but through our sinfulness, that the Creatures became Subject unto vanity, and capable either to do, or to suffer ill. They had been still harmless, if we had been still faultless:
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but the false Prophet doth the fault, and the poor beast must bear both blame and strokes. When we suffer, we curse, or at the easiest blame the Creatures:
but the false Prophet does the fault, and the poor beast must bear both blame and Strokes. When we suffer, we curse, or At the Easiest blame the Creatures:
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When alass these have neither heart nor strength against us, but what our selves put into them by our sins. Every sence of evil thereof in or from the Creatures, should work in us a sence of our disobedience unto God;
When alas these have neither heart nor strength against us, but what our selves put into them by our Sins. Every sense of evil thereof in or from the Creatures, should work in us a sense of our disobedience unto God;
should encrease in us a detestation of the sins we have committed against God; should teach us by condemning our selves, to acquite the good Creatures of God:
should increase in us a detestation of the Sins we have committed against God; should teach us by condemning our selves, to acquit the good Creatures of God:
Nothing, which may yeed us any comfortable content for the support of this life, in point of health, ease, profit, delight, or otherwise (with due sobriety, and other requisite conditions;) nothing is to be refused.
Nothing, which may yede us any comfortable content for the support of this life, in point of health, ease, profit, delight, or otherwise (with due sobriety, and other requisite conditions;) nothing is to be refused.
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By which Refusal the Apostle meaneth not a bare forbearance of the things; (for that we both may, and in many cases ought, so to refuse some of the Creatures shall anon appear:) but the thing he forbiddeth is, the forbearance of the Creature,
By which Refusal the Apostle means not a bore forbearance of the things; (for that we both may, and in many cases ought, so to refuse Some of the Creatures shall anon appear:) but the thing he forbiddeth is, the forbearance of the Creature,
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] and therefore he imputeth it as an error and weakness in judgement, to them that refused some kind of meats out of a superstitious opinion, or but timorous fear, of their unlawfullness, at ver. 2. [ One beleeveth he may eat all things:
] and Therefore he imputeth it as an error and weakness in judgement, to them that refused Some kind of Meats out of a superstitious opinion, or but timorous Fear, of their unlawfulness, At for. 2. [ One Believeth he may eat all things:
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] From all which Testimonies we may conclude, there is no unlawfulness or impurity in any of the Creatures, but that we may with security of conscience, freely use them without sin.
] From all which Testimonies we may conclude, there is no unlawfulness or impurity in any of the Creatures, but that we may with security of conscience, freely use them without since.
But that is through our default, not theirs, who sinfully abuse that, which we might lawfully use. And that abuse of ours, neither defileth the things themselves;
But that is through our default, not theirs, who sinfully abuse that, which we might lawfully use. And that abuse of ours, neither Defileth the things themselves;
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Our Apostle ranketh it with Idolatrous Angel-worship, and condemneth it as sinfull and superstitious, Colos. 2. from Verse 16. to the end of the Chapter.
Our Apostle ranketh it with Idolatrous Angel-worship, and Condemneth it as sinful and superstitious, Colos 2. from Verse 16. to the end of the Chapter.
The subjecting of our selves to those and such like ordinances, Touch not, Taste not, Handle not, though it may have a shew of wisdom in Will-worship, and in a voluntary humility and neglecting of the body, yet it is derogatory to that liberty wherein Christ hath set us free,
The subjecting of our selves to those and such like ordinances, Touch not, Taste not, Handle not, though it may have a show of Wisdom in Will-worship, and in a voluntary humility and neglecting of the body, yet it is derogatory to that liberty wherein christ hath Set us free,
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so he gave unto man a kind of limited Sovereignty over the Creatures in Gen. 1. He hath put all things in subjection under our feet, saith David, Psal. 8. Which dominion over the Creatures was one special branch of that glorious Image of God in us, after which we were created:
so he gave unto man a kind of limited Sovereignty over the Creatures in Gen. 1. He hath put all things in subjection under our feet, Says David, Psalm 8. Which dominion over the Creatures was one special branch of that glorious Image of God in us, After which we were created:
So that, albeit man by sinne lost a great part of his Sovereignty, (NONLATINALPHABET, as speaketh Saint Chrysostome, ) especially so farre as concerneth the execution of it;
So that, albeit man by sin lost a great part of his Sovereignty, (, as speaks Saint Chrysostom,) especially so Far as concerns the execution of it;
and there are still to be found some tracings and Characters, as in man of superiority, so in them of subjection. But those dimme, and confused, and scarce legible:
and there Are still to be found Some tracings and Characters, as in man of superiority, so in them of subjection. But those dim, and confused, and scarce legible:
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reconciling by him (saith our Apostle, Col. 1.20.) NONLATINALPHABET, all things, (not men only) unto himself. For God having given us his Son the heir of all things ;
reconciling by him (Says our Apostle, Col. 1.20.), all things, (not men only) unto himself. For God having given us his Son the heir of all things;
hath he not with him given us all things else? hath he not permitted us the free use of his Creatures in as ample Right as ever? If the Son have made us free, we are free indeed.
hath he not with him given us all things Else? hath he not permitted us the free use of his Creatures in as ample Right as ever? If the Son have made us free, we Are free indeed.
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And as verily as Christ is Gods, so verily (if we be Christs) all things are ours. This Apostle setteth down the whole series and form of this spiritual Hierarchy, (if I may so speak,) this subjection and subordination of the Creatures to Man, of Man to Christ, of Christ to God, 1 Cor. 3. All are yours, and ye are Christs, and Christ is Gods.
And as verily as christ is God's, so verily (if we be Christ) all things Are ours. This Apostle sets down the Whole series and from of this spiritual Hierarchy, (if I may so speak,) this subjection and subordination of the Creatures to Man, of Man to christ, of christ to God, 1 Cor. 3. All Are yours, and you Are Christ, and christ is God's
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Strengthened with this double title, what should hinder us from possession ? Why may we not freely use that liberty, which was once given us by God, and again restored us by Iesus Christ ? Why should we not stand fast in, and contend earnestly for the maintenance of that liberty, wherewith Christ hath set us free:
Strengthened with this double title, what should hinder us from possession? Why may we not freely use that liberty, which was once given us by God, and again restored us by Iesus christ? Why should we not stand fast in, and contend earnestly for the maintenance of that liberty, wherewith christ hath Set us free:
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if any shall oppose the legal Prohibitions of the Old Testament ; whereby some Creatures were forbidden the Iewes, pronounced by God himself unclean, and decreed unlawfull : it should not trouble us.
if any shall oppose the Legal Prohibitions of the Old Testament; whereby Some Creatures were forbidden the Iewes, pronounced by God himself unclean, and decreed unlawful: it should not trouble us.
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For, whatever the principal reasons were, for which those prohibitions were then made unto them (as there be divers reasons given thereof by Divines both ancient and modern;) certain it is, they now concern not us. The Church, during her nonage and pupillage, (though she were heir of all, and had right to all;
For, whatever the principal Reasons were, for which those prohibitions were then made unto them (as there be diverse Reasons given thereof by Divines both ancient and modern;) certain it is, they now concern not us. The Church, during her nonage and pupillage, (though she were heir of all, and had right to all;
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yet) was to be held under Tutors and Governours, and to be trained up under the law of Ceremonies as under a Schoolmaster, during the appointed time. But When the fulnesse of the time appointed was come, her wardship expired,
yet) was to be held under Tutors and Governors, and to be trained up under the law of Ceremonies as under a Schoolmaster, during the appointed time. But When the fullness of the time appointed was come, her wardship expired,
who, by seeking to bring in Iudaism again into the Christian Church, either in whole or in part, do thereby as much as lieth in them, (though perhaps unawares to themselves,
who, by seeking to bring in Judaism again into the Christian Church, either in Whole or in part, do thereby as much as lies in them, (though perhaps unawares to themselves,
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In that large sheet of the Creatures, which reacheth from Heaven to the Earth, whatsoever we find, we may freely kill and eat, and use every other way to our comforts without scruple. God having cleansed all;
In that large sheet of the Creatures, which reaches from Heaven to the Earth, whatsoever we find, we may freely kill and eat, and use every other Way to our comforts without scruple. God having cleansed all;
or thirdly, the prophanation which some Creatures have contracted by being used in the exercise of Idolatrous worship, whereby they become Anathema, and are to be held as execrable things ;
or Thirdly, the profanation which Some Creatures have contracted by being used in the exercise of Idolatrous worship, whereby they become Anathema, and Are to be held as execrable things;
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upon which ground also some others have inferred an utter unlawfulnesse to use any thing in the Church, which was abused in Popery, by calling them ragges and reliques of Idolatry :
upon which ground also Some Others have inferred an utter unlawfulness to use any thing in the Church, which was abused in Popery, by calling them rags and Relics of Idolatry:
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For although neither my aim, (which lyeth another way) nor the time, will permit me now to give a just and full satisfying answer to the several instances, and their grounds :
For although neither my aim, (which lies Another Way) nor the time, will permit me now to give a just and full satisfying answer to the several instances, and their grounds:
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yet the very words and weight of my Text, doe give us a clear resolution in the general, and sufficient to rest our Consciences, and our judgements and practice upon;
yet the very words and weight of my Text, do give us a clear resolution in the general, and sufficient to rest our Consciences, and our Judgments and practice upon;
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that, notwithstanding all pretensions of reason to the contrary, yet these things, for so much as they are still good, ought not to be refused. For the Apostle hath here laid a sure foundation, and impregnable:
that, notwithstanding all pretensions of reason to the contrary, yet these things, for so much as they Are still good, ought not to be refused. For the Apostle hath Here laid a sure Foundation, and impregnable:
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Ever provided, we be carefull to observe all those requisite conditions, which must guide our Consciences, and regulate our practice, in the use of all lawfull and indifferent things. They that teach otherwise, lay burdens upon their own consciences which they need not,
Ever provided, we be careful to observe all those requisite conditions, which must guide our Consciences, and regulate our practice, in the use of all lawful and indifferent things. They that teach otherwise, lay burdens upon their own Consciences which they need not,
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Not to insist on other prejudices done to Christian liberty, by the intolerable usurpation of the man of sin, who exerciseth a spiritual Tyranny over mens Consciences,
Not to insist on other prejudices done to Christian liberty, by the intolerable usurpation of the man of since, who Exerciseth a spiritual Tyranny over men's Consciences,
and that with seared consciences and in Hypocrisie, in the two specialties mentioned in the next former Ver. viz. forbidding to Marry, and commanding to abstain from Meats.
and that with seared Consciences and in Hypocrisy, in the two specialties mentioned in the next former Ver. viz. forbidding to Marry, and commanding to abstain from Meats.
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in a word, to the whole Clergy (as they extend that title) both Secular and Regular. Wherein besides the Devilishness of the Doctrine, in contrarying the Ordinance of God, and in denying men subject to sinful lusts the lawfull remedy, and so casting them upon a necessity of sinning;
in a word, to the Whole Clergy (as they extend that title) both Secular and Regular. Wherein beside the Devilishness of the Doctrine, in contrarying the Ordinance of God, and in denying men Subject to sinful Lustiest the lawful remedy, and so casting them upon a necessity of sinning;
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and Sacrilege in the Clergy? With what conscience permit stewes : and forbid Marriage ? With what conscience allege Scriptures for the single life of Priests ;
and Sacrilege in the Clergy? With what conscience permit Stews: and forbid Marriage? With what conscience allege Scriptures for the single life of Priests;
and yet confesse it to be an ordinance only of Ecclesiastical and not of Divine right? With what conscience confesse fornication to be against the Law of God, and Priests marriage only against the Law of holy Church :
and yet confess it to be an Ordinance only of Ecclesiastical and not of Divine right? With what conscience confess fornication to be against the Law of God, and Priests marriage only against the Law of holy Church:
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and yet make marriage in a Priest a farr fouler sinne than fornication, or incest? With what conscience exact a vow of continency from Clerks, by those •anons, which defend their open incontinency? With what conscience forbid lawful marriages to some;
and yet make marriage in a Priest a Far Fowler sin than fornication, or Incest? With what conscience exact a Voelli of continency from Clerks, by those •anons, which defend their open incontinency? With what conscience forbid lawful marriages to Some;
And is not the like also done in the other particular, concerning Meats? The laws of that Church forbidding some Orders of men, some kinds of meats perpetually ;
And is not the like also done in the other particular, Concerning Meats? The laws of that Church forbidding Some Order of men, Some Kinds of Meats perpetually;
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In which also, besides the Devilishness of the Doctrine, in corrupting the profitable and religious exercise of fasting, and turning it into a superstitious observation of Dayes and Meats: judge if they doe not teach this lye also,
In which also, beside the Devilishness of the Doctrine, in corrupting the profitable and religious exercise of fasting, and turning it into a superstitious observation of Days and Meats: judge if they do not teach this lie also,
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as being a matter beyond the power of an ordinary Priest to grant absolution for? With what Conscience make the tasting of the coarsest flesh a breach of the Lent fast ;
as being a matter beyond the power of an ordinary Priest to grant absolution for? With what Conscience make the tasting of the coarsest Flesh a breach of the Lent fast;
when they allow those that are farre more nutritive of the flesh, and incentive of fleshly lusts? With what conscience enjoyn such abstinence for a penance, and then presently release it again for a peny ? Indeed the Gloss upon the Canon, that doth so, hath a right worthy and a right wholesom note:
when they allow those that Are Far more nutritive of the Flesh, and incentive of fleshly Lustiest? With what conscience enjoin such abstinence for a penance, and then presently release it again for a penny? Indeed the Gloss upon the Canon, that does so, hath a right worthy and a right wholesome note:
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and they should not otherwise fill up the measure of their Apostacy, according to the Apostles Prophecy, in teaching these lyes in Hypocrisie. But the colours, though never so artificially tempered, and never so handsomly laid on, are yet so thinn ;
and they should not otherwise fill up the measure of their Apostasy, according to the Apostles Prophecy, in teaching these lies in Hypocrisy. But the colours, though never so artificially tempered, and never so handsomely laid on, Are yet so thin;
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and keep our selves within our due bounds;) to enquire a little what is the just extent of our Christian liberty unto the Creatures, and what restraints it may admit.
and keep our selves within our due bounds;) to inquire a little what is the just extent of our Christian liberty unto the Creatures, and what restraints it may admit.
A point very needfull to be known for the resolution of many doubts in conscience, and for the cutting off of many questions and disputes in the Church:
A point very needful to be known for the resolution of many doubts in conscience, and for the cutting off of many questions and disputes in the Church:
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I shall desire you to take into your Christian consideration, these Positions following. The first, Our Christian liberty extendeth to all the Creatures of God.
I shall desire you to take into your Christian consideration, these Positions following. The First, Our Christian liberty extendeth to all the Creatures of God.
Whence it followeth, that all the Creatures of God stand in the nature of things indifferent: that is, such as may indifferently be either used or not used, according as the rules of godly discretion, circumstances duely considered, shall direct.
Whence it follows, that all the Creatures of God stand in the nature of things indifferent: that is, such as may indifferently be either used or not used, according as the rules of godly discretion, Circumstances duly considered, shall Direct.
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The third Position. Our Christian liberty for the using or not using of the creature, may without prejudice admit of some restraint in the outward practice of it.
The third Position. Our Christian liberty for the using or not using of the creature, may without prejudice admit of Some restraint in the outward practice of it.
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But what those Restraints are, and how farr they may be admitted without prejudice done to that liberty, that we may the better understand, let us goe on to
But what those Restraints Are, and how Far they may be admitted without prejudice done to that liberty, that we may the better understand, let us go on to
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but may we therefore with thriftless prodigality and exquisite ryot fare deliciously and sumptuously every day, under pretence of Christian liberty? Likewise for our Apparel ;
but may we Therefore with thriftless prodigality and exquisite riot fare deliciously and sumptuously every day, under pretence of Christian liberty? Likewise for our Apparel;
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yea and more dangerously too, (because unsuspected) than in this very thing, in making us take the uttermost of our freedom in the use of indifferent things. It therefore concerneth us so much the more, to keep a sober watch over our selves and souls, in the use of Gods good Creatures :
yea and more dangerously too, (Because unsuspected) than in this very thing, in making us take the uttermost of our freedom in the use of indifferent things. It Therefore concerns us so much the more, to keep a Sobrium watch over our selves and Souls, in the use of God's good Creatures:
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lest otherwise under the fair title and habit of Christian liberty, we yeeld our selves over to a carnal licentiousnesse. The fifth position. As Sobriety:
lest otherwise under the fair title and habit of Christian liberty, we yield our selves over to a carnal licentiousness. The fifth position. As Sobriety:
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so Charity also may, and ought to restrain us in the outward exercise of our Christian liberty. Charity, I say, both to our selves, and others. First, to our selves : for regular charity beginneth there.
so Charity also may, and ought to restrain us in the outward exercise of our Christian liberty. Charity, I say, both to our selves, and Others. First, to our selves: for regular charity begins there.
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much more then ought we to deny our selves the use of such outward lawfull things, as by experience we have found, or have otherwise cause to suspect to be hurtfull either to our bodies, or souls. So a man may,
much more then ought we to deny our selves the use of such outward lawful things, as by experience we have found, or have otherwise cause to suspect to be hurtful either to our bodies, or Souls. So a man may,
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if tempted to covetousnesse, pride, uncleannesse, superstition, cruelty, any sin, by reason of any of the Creatures: it is better for thee to make a covenant with thine eyes and ears, and hands, and sences (so far as thy condition and calling will warrant thee) not to have any thing to doe with such things:
if tempted to covetousness, pride, uncleanness, Superstition, cruelty, any since, by reason of any of the Creatures: it is better for thee to make a Covenant with thine eyes and ears, and hands, and Senses (so Far as thy condition and calling will warrant thee) not to have any thing to do with such things:
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than by gratifying them therein, cast both thy self and them into hell. Better by our voluntary abstinence, to depart with some of our liberty unto the Creatures :
than by gratifying them therein, cast both thy self and them into hell. Better by our voluntary abstinence, to depart with Some of our liberty unto the Creatures:
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as in Rom. 14. and 1 Cor. 8. the whole Chapters throughout, and in a great part of 1 Cor. 10. The resolution every where is, that all things be done to edification ;
as in Rom. 14. and 1 Cor. 8. the Whole Chapters throughout, and in a great part of 1 Cor. 10. The resolution every where is, that all things be done to edification;
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Besides these two, Sobriety and Charity, there is yet one restraint more, which ariseth from the duty we owe to our Superiours, and from the bond of Civil obedience :
Beside these two, Sobriety and Charity, there is yet one restraint more, which arises from the duty we owe to our Superiors, and from the bound of Civil Obedience:
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The determination of Superiours may and ought to restrain us in the outward exercise of our Christian liberty. We must submit our selves to every Ordinance of man, saith S. Peter, 1 Pet. 2.13. and it is necessary we should doe so:
The determination of Superiors may and ought to restrain us in the outward exercise of our Christian liberty. We must submit our selves to every Ordinance of man, Says S. Peter, 1 Pet. 2.13. and it is necessary we should do so:
rather if we doe not so, we abuse our liberty for a cloak of maliciousnesse, as it followeth there, ver. 16. And St. Paul telleth us we must needs be subject, not only for fear, because the Magistrate carrieth not the Sword in vain,
rather if we do not so, we abuse our liberty for a cloak of maliciousness, as it follows there, ver. 16. And Saint Paul Telleth us we must needs be Subject, not only for Fear, Because the Magistrate Carrieth not the Sword in vain,
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This duty, so fully pressed and so uniformly by these two grand Apostles, is most apparent in private societies. In a family, the Master, or Pater familias, who is a kind of petty Monarch there, hath authority to prescribe to his children and servants in the use of those indifferent things ;
This duty, so Fully pressed and so uniformly by these two grand Apostles, is most apparent in private societies. In a family, the Master, or Pater familias, who is a kind of Petty Monarch there, hath Authority to prescribe to his children and Servants in the use of those indifferent things;
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The servant, though he be the Lords free-man, yet is limited in his dyet, lodging, livery, and many other things by his Master: and he is to submit himself to his Masters appointment in these things,
The servant, though he be the lords freeman, yet is limited in his diet, lodging, livery, and many other things by his Master: and he is to submit himself to his Masters appointment in these things,
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no doubt the same at the least, if not much more, hath the supreme Magistrate over his subjects, for the peaceable ordering of the Commonwealth: the Magistrate being Pater Patriae, as the Master is Pater familias. Whosoever then shal interpret the determinations of Magistrates in the use of the Creatures to be contrary to the liberty of a Christian:
no doubt the same At the least, if not much more, hath the supreme Magistrate over his subject's, for the peaceable ordering of the Commonwealth: the Magistrate being Pater Patriae, as the Master is Pater familias. Whosoever then shall interpret the determinations of Magistrates in the use of the Creatures to be contrary to the liberty of a Christian:
a man would wonder how it should ever sink into the hearts and heads of sober understanding men, to deny either the power in Superiours to ordain, or the necessity in Inferiours to obey Laws and constitutions,
a man would wonder how it should ever sink into the hearts and Heads of Sobrium understanding men, to deny either the power in Superiors to ordain, or the necessity in Inferiors to obey Laws and constitutions,
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But that still, as civil Magistrates have sometimes, for just politick respects, prohibited some trades, and manufactures, and commodities, and enjoyned other-some, and done well in both:
But that still, as civil Magistrates have sometime, for just politic respects, prohibited Some trades, and manufactures, and commodities, and enjoined Othersome, and done well in both:
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so Church-Governours may upon good considerations, (say it be but for order and uniformities sake,) prescribe the times, places, vestments, gestures, and other Ceremonial Circumstances to be used in Ecclesiastical Offices and assemblies.
so Church-Governours may upon good considerations, (say it be but for order and Uniformities sake,) prescribe the times, places, vestments, gestures, and other Ceremonial circumstances to be used in Ecclesiastical Offices and assemblies.
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As the Apostles in the first Council holden at Ierusalem in Acts 15. laid upon the Churches of the Gentiles for a time, a restraint from the eating of blood, and things sacrificed to Idols, and strangled.
As the Apostles in the First Council held At Ierusalem in Acts 15. laid upon the Churches of the Gentiles for a time, a restraint from the eating of blood, and things sacrificed to Idols, and strangled.
Charity seemeth to lay restraint upon us one way, our weak brother expecting we should forbear, and Duty a quite contrary way, Authority requiring the use :
Charity seems to lay restraint upon us one Way, our weak brother expecting we should forbear, and Duty a quite contrary Way, authority requiring the use:
hath not in it so much hardnesse as it seemeth to have;) let this be our seventh Position. In the use of the Creatures, and all indifferent things, we ought to bear a greater regard to our publike Governours, than to our private Brethren ;
hath not in it so much hardness as it seems to have;) let this be our seventh Position. In the use of the Creatures, and all indifferent things, we ought to bear a greater regard to our public Governors, than to our private Brothers;
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Alas, that they would but consider, what a world of Contradictions would follow upon the contrary opinion, and what a world of confusions upon the contrary practice. Say what can be said, in the behalf of a Brother ;
Alas, that they would but Consider, what a world of Contradictions would follow upon the contrary opinion, and what a world of confusions upon the contrary practice. Say what can be said, in the behalf of a Brother;
and of Duty to common Charity in me, be enough to cast it clear for the Magistrate ? Shall a servant in a Family, rather than offend his fellow-servant, disobey his Master? And is not a double scandal against Charity and Duty both (for Duty implyeth Charity ) greater than a single scandal against Charity alone? If private men will be offended at our Obedience to publike Governours ;
and of Duty to Common Charity in me, be enough to cast it clear for the Magistrate? Shall a servant in a Family, rather than offend his Fellow servant, disobey his Master? And is not a double scandal against Charity and Duty both (for Duty Implies Charity) greater than a single scandal against Charity alone? If private men will be offended At our obedience to public Governors;
The respect of private scandal ceaseth, where lawfull authority determineth our liberty: and that restraint which proceedeth from special Duty, is of superiour reason to that which proceedeth but from Common Charity.
The respect of private scandal ceases, where lawful Authority determineth our liberty: and that restraint which Proceedeth from special Duty, is of superior reason to that which Proceedeth but from Common Charity.
let this be our Eighth and last Position. No respect whatsoever can, or ought to diminish the inward freedom of the conscience to any of the Creatures.
let this be our Eighth and last Position. No respect whatsoever can, or ought to diminish the inward freedom of the conscience to any of the Creatures.
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And this inward freedom is it, wherein especially consisteth our Christian liberty to the Creature. This freedom we are all bound to maintain to the utmost of our powers;
And this inward freedom is it, wherein especially Consisteth our Christian liberty to the Creature. This freedom we Are all bound to maintain to the utmost of our Powers;
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and not to suffer our selves to be made the servants of men, (otherwise than in serving one another by love :) but to Stand fast in the liberty wherein Christ hath set us free.
and not to suffer our selves to be made the Servants of men, (otherwise than in serving one Another by love:) but to Stand fast in the liberty wherein christ hath Set us free.
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Now this liberty consisteth in a certain resolution of judgement, and a certain perswasion of conscience arising thence, that all the Creatures of God are in themselves lawfull, and free for us either to use or refuse, as we shall see it expedient for us:
Now this liberty Consisteth in a certain resolution of judgement, and a certain persuasion of conscience arising thence, that all the Creatures of God Are in themselves lawful, and free for us either to use or refuse, as we shall see it expedient for us:
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and annexing operative holinesse, and power both satisfactory, and meritorious, to the things he injoyneth. Which usurpation, whosoever hateth not in him with a perfect hatred, is justly unworthy of,
and annexing operative holiness, and power both satisfactory, and meritorious, to the things he enjoin. Which usurpation, whosoever hates not in him with a perfect hatred, is justly unworthy of,
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but in being assured that it is all one before God, (in the things themselves barely considered,) whether he eat or not eat, wear or not wear, doe or not doe, this or that:
but in being assured that it is all one before God, (in the things themselves barely considered,) whither he eat or not eat, wear or not wear, do or not do, this or that:
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Indeed otherwise, if we well consider it, it were but the empty name of liberty, without the thing: for how is it liberty, if a man be determinately bound the one way,
Indeed otherwise, if we well Consider it, it were but the empty name of liberty, without the thing: for how is it liberty, if a man be determinately bound the one Way,
and not left indifferent and equal to either? If then the regards of Sobriety, Charity, or Duty, do not require a forbearance, thou knowest every creature of God is good, and nothing to be refused :
and not left indifferent and equal to either? If then the regards of Sobriety, Charity, or Duty, do not require a forbearance, thou Knowest every creature of God is good, and nothing to be refused:
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thou hast thy liberty therefore, and mayest according to that liberty freely use that Creature. But if any of those former respects require thou shouldest forbear ;
thou hast thy liberty Therefore, and Mayest according to that liberty freely use that Creature. But if any of those former respects require thou Shouldst forbear;
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thou hast thy liberty therefore here, as before, and oughtest according to that liberty, freely to abstain from that Creature. Both in using and refusing, the Conscience is still free :
thou hast thy liberty Therefore Here, as before, and Ought according to that liberty, freely to abstain from that Creature. Both in using and refusing, the Conscience is still free:
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and therein wee may see also his great goodnesse and bounty towards us, in making such a world of Creatures, and all of them good; [ Every Creature of God is good ;
and therein we may see also his great Goodness and bounty towards us, in making such a world of Creatures, and all of them good; [ Every Creature of God is good;
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[ Nothing to be refused. ] But where is our Duty, answerable to this Bounty? Where is our thankfullnesse, proportionable to such receipts? Let us not rejoyce too much in the Creatures goodness, nor glory too much in our freedom thereunto:
[ Nothing to be refused. ] But where is our Duty, answerable to this Bounty? Where is our thankfulness, proportionable to such receipts? Let us not rejoice too much in the Creatures Goodness, nor glory too much in our freedom thereunto:
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neither can their goodness do us good, nor our freedom exempt us from evil. And that condition is, the Duty of Thanksgiving: expressed in the last clause of the verse [ If it be received with thanksgiving.
neither can their Goodness do us good, nor our freedom exempt us from evil. And that condition is, the Duty of Thanksgiving: expressed in the last clause of the verse [ If it be received with thanksgiving.
] Forget this proviso, and we undoe all again, that we have hitherto done, and destroy ▪ all that we have already established concerning both the goodness of the Creature,
] Forget this proviso, and we undo all again, that we have hitherto done, and destroy ▪ all that we have already established Concerning both the Goodness of the Creature,
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and my purpose therein shall find, if not allowance in your judgements, at least in your Charity Excuse. To speak of which Duty of thanksgiving in the full extent,
and my purpose therein shall find, if not allowance in your Judgments, At least in your Charity Excuse. To speak of which Duty of thanksgiving in the full extent,
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For mine own ease therefore and yours, I shall confine my self to that branch of it, which is most immediately pertinent to my Text, viz. that tribute of Thanks, which we owe unto God for the free use of his good Creatures :
For mine own ease Therefore and yours, I shall confine my self to that branch of it, which is most immediately pertinent to my Text, viz. that tribute of Thanks, which we owe unto God for the free use of his good Creatures:
forbearing to meddle with the other branches thereof, otherwise than as they fall within the reach of this, by way either of Proportion or Inference.
forbearing to meddle with the other branches thereof, otherwise than as they fallen within the reach of this, by Way either of Proportion or Inference.
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And first we are to know, that by Thanksgiving in my Text is not meant only that subsequent act, whereby we render unto God praise and thanks for the Creature, after we have received it,
And First we Are to know, that by Thanksgiving in my Text is not meant only that subsequent act, whereby we render unto God praise and thanks for the Creature, After we have received it,
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which yet is most properly Thanksgiving: but we are to extend the word farther, even to those precedent acts of prayer and Benediction, whereby we beseech God to give his blessing to the Creature, and to sanctifie the use of it to us.
which yet is most properly Thanksgiving: but we Are to extend the word farther, even to those precedent acts of prayer and Benediction, whereby we beseech God to give his blessing to the Creature, and to sanctify the use of it to us.
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For what in this verse is called Thanksgiving, is in the next verse comprehended under the name of Prayer. And we shall accordingly find in the Scriptures elsewhere, the words NONLATINALPHABET,
For what in this verse is called Thanksgiving, is in the next verse comprehended under the name of Prayer. And we shall accordingly find in the Scriptures elsewhere, the words,
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The blessing which our blessed Saviour Jesus Christ used at the consecration of the Sacramental bread, S. Luke and S. Paul expresse by the word NONLATINALPHABET:
The blessing which our blessed Saviour jesus christ used At the consecration of the Sacramental bred, S. Lycia and S. Paul express by the word:
And the Prayer of blessing, used before the eating of common bread, is by every of the four Evangelists in some places described by the word NONLATINALPHABET:
And the Prayer of blessing, used before the eating of Common bred, is by every of the four Evangelists in Some places described by the word:
the more usual name whereof is NONLATINALPHABET, or the holy Eucharist. And we in our ordinary manner of speech, call as well the Blessing before meat, as the Thanksgiving after, by the common name of Grace, or saying of Grace. Both these then together, Grace before meat, and Grace after meat;
the more usual name whereof is, or the holy Eucharist. And we in our ordinary manner of speech, call as well the Blessing before meat, as the Thanksgiving After, by the Common name of Grace, or saying of Grace. Both these then together, Grace before meat, and Grace After meat;
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this duty of Thanksgiving, hath been ever held so congruous to the partaking thereof, that long and ancient custome hath established it in the common practice of Christians;
this duty of Thanksgiving, hath been ever held so congruous to the partaking thereof, that long and ancient custom hath established it in the Common practice of Christians;
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but also outwardly to expresse the same in a vocal solemn form of Blessing or Thanksgiving, that which we call Grace, or saying of Grace. Which very phrases,
but also outwardly to express the same in a vocal solemn from of Blessing or Thanksgiving, that which we call Grace, or saying of Grace. Which very phrases,
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whether or no they have ground, (as to me it seemeth they have,) from those words of our Apostle, 1 Cor. 10. ( For if I by Grace be a partaker, why am I evil spoken of,
whither or no they have ground, (as to me it seems they have,) from those words of our Apostle, 1 Cor. 10. (For if I by Grace be a partaker, why am I evil spoken of,
you need say no more, you can say no worse, by any mortal creature. Verily, every benefit carrieth with it the force of an obligation ; and we all confesse it:
you need say no more, you can say no Worse, by any Mortal creature. Verily, every benefit Carrieth with it the force of an obligation; and we all confess it:
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And S. Luke relateth of S. Paul, Acts 27. when he and his company in the ship, who were well toward 300 persons, were to refresh themselves with food after a long fast, that he took bread, and first Gave thanks to God in the presence of them all, and then after brake it, and began to eat :
And S. Luke relateth of S. Paul, Acts 27. when he and his company in the ship, who were well towards 300 Persons, were to refresh themselves with food After a long fast, that he took bred, and First Gave thanks to God in the presence of them all, and then After brake it, and began to eat:
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yea S. Paul himself so speaketh of it, Rom. 14. as of the known practice of the Church among Christians of all sorts, Weak, and Strong. He that was strong in the faith, and knew the liberty he had in Christ to eat indifferently of all kinds of meats, flesh as well as herbs;
yea S. Paul himself so speaks of it, Rom. 14. as of the known practice of the Church among Christians of all sorts, Weak, and Strong. He that was strong in the faith, and knew the liberty he had in christ to eat indifferently of all Kinds of Meats, Flesh as well as herbs;
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Notwithstanding they differed in their judgements and opinions, and consequently in their practice, concerning the lawfull or unlawfull use of some meats:
Notwithstanding they differed in their Judgments and opinions, and consequently in their practice, Concerning the lawful or unlawful use of Some Meats:
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So then giving of Thanks for our meats and drinks before and after meales, in an outward and audible form, is an ancient, a commendable, an Apostolical, a Christian practice:
So then giving of Thanks for our Meats and drinks before and After meals, in an outward and audible from, is an ancient, a commendable, an Apostolical, a Christian practice:
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ordinarily requisite as an outward testimony of the inward thankfulnesse of the heart; and therefore not to be omitted ordinarily, neither but in some few cases.
ordinarily requisite as an outward testimony of the inward thankfulness of the heart; and Therefore not to be omitted ordinarily, neither but in Some few cases.
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But not only meats and drinks, but every other good Creature also of God, whereof we may have use, ought to be received with a due measure of thankfulnesse. And if in these things also,
But not only Meats and drinks, but every other good Creature also of God, whereof we may have use, ought to be received with a due measure of thankfulness. And if in these things also,
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if we receive but some small kindnesse from another, we can readily and complementally protest our selves much bound to him for it. Indeed when we say so;
if we receive but Some small kindness from Another, we can readily and complementally protest our selves much bound to him for it. Indeed when we say so;
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so often as in good discretion it may seem expedient for the advancing of Gods glory, the benefiting of his Church, or the quickning of our own Devotion, we shall make some outward and sensible expression of the thankfulnesse of our hearts for them:
so often as in good discretion it may seem expedient for the advancing of God's glory, the benefiting of his Church, or the quickening of our own Devotion, we shall make Some outward and sensible expression of the thankfulness of our hearts for them:
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For, for this cause God instituted of old among his own people, divers solemn feasts and sacrifices, together with the Sanctifying of the first fruits, and of the first born, and divers other ordinances of that nature:
For, for this cause God instituted of old among his own people, diverse solemn feasts and Sacrifices, together with the Sanctifying of the First fruits, and of the First born, and diverse other ordinances of that nature:
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Whatsoever you do in word or deed, do all in the name of the Lord Iesus, giving thanks unto God and the Father by him, Col. 3. Be carefull for notbing: but in every thing by prayer and supplication with thanksgiving, let your request be made known unto God, Phil. 4. Blesse the Lord, O my soul, (saith David in Psal. 103.) and all that is within me, praise his holy name;
Whatsoever you do in word or deed, do all in the name of the Lord Iesus, giving thanks unto God and the Father by him, Col. 3. Be careful for notbing: but in every thing by prayer and supplication with thanksgiving, let your request be made known unto God, Philip 4. Bless the Lord, Oh my soul, (Says David in Psalm 103.) and all that is within me, praise his holy name;
he thought it was necessary for him, not to receive any of the good Creatures of God, without Thanksgiving. Which necessity of Thanksgiving will yet more appear;
he Thought it was necessary for him, not to receive any of the good Creatures of God, without Thanksgiving. Which necessity of Thanksgiving will yet more appear;
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It is first, an Act of Iustice. The very law of Nature, which containeth the first seeds and principles of Iustice, bindeth every man that receiveth a benefit, to a thankfull acknowledgement of it first,
It is First, an Act of Justice The very law of Nature, which Containeth the First seeds and principles of justice, binds every man that receives a benefit, to a thankful acknowledgement of it First,
and then withall ( ability and opportunity supposed,) to some kind of retribution. The best Philosophers therefore make gratitude a branch of the Law of Nature ;
and then withal (ability and opportunity supposed,) to Some kind of retribution. The best Philosophers Therefore make gratitude a branch of the Law of Nature;
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The common saying is not without ground, Qui beneficium accepit, libertatem vendidit. Some men therefore refuse kindnesses and courtesies at other mens hands;
The Common saying is not without ground, Qui beneficium accepit, libertatem vendidit. some men Therefore refuse Kindnesses and courtesies At other men's hands;
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Which though it be a perverse and unjust course, and indeed a high degree of unthankfulnesse, (for there is unthankfulnesse, as well in not accepting a kind offer,
Which though it be a perverse and unjust course, and indeed a high degree of unthankfulness, (for there is unthankfulness, as well in not accepting a kind offer,
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as in not requiting a good turn;) and therefore also a high degree of folly, (for it is a foolish thing for a man, out of the bare fear of unthankfulnesse one way, to become wilfully unthankfull another?) though I say, it be a fond and perverse course in them:
as in not requiting a good turn;) and Therefore also a high degree of folly, (for it is a foolish thing for a man, out of the bore Fear of unthankfulness one Way, to become wilfully unthankful Another?) though I say, it be a found and perverse course in them:
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yet it argueth withall in them a strong apprehension of the equity of that principle of Nature and Iustice, which bindeth men that receive benefits, ad NONLATINALPHABET, to a necessity of requital and retribution. Truth it is;
yet it argue withal in them a strong apprehension of the equity of that principle of Nature and justice, which binds men that receive benefits, and, to a necessity of requital and retribution. Truth it is;
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teacheth us where there wanteth either ability or opportunity, to endeavour by the best convenient means we can to testifie at least the thankfulnesse of our hearts,
Teaches us where there Wants either ability or opportunity, to endeavour by the best convenient means we can to testify At least the thankfulness of our hearts,
can we doubt of Gods acceptation of our unfeigned desire herein, though infinitely and without all proportion short of a just requital and retribution? David knew right well, that when a man hath done all he can, he is but an unprofitable servant, and cannot be profitable unto God,
can we doubt of God's acceptation of our unfeigned desire herein, though infinitely and without all proportion short of a just requital and retribution? David knew right well, that when a man hath done all he can, he is but an unprofitable servant, and cannot be profitable unto God,
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nay, preferred before Sacrifices. For having rejected them at Verse 8. [ I will not reprove thee for thy sacrifices, &c. ] He exacteth this at Vers. 14. of Psal. 50. [ Offer unto God thanksgiving, &c. ] God respecteth not so much the Calves out of our stalls, or the fruits from off our grounds: as these Vitulos labiorum, these calves of our lips, as the Prophet;
nay, preferred before Sacrifices. For having rejected them At Verse 8. [ I will not reprove thee for thy Sacrifices, etc. ] He exacteth this At Vers. 14. of Psalm 50. [ Offer unto God thanksgiving, etc. ] God respecteth not so much the Calves out of our stalls, or the fruits from off our grounds: as these Vitulos Labiorum, these calves of our lips, as the Prophet;
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[ Let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his Name, Heb. 13. ] More than this, in his Mercy he will not desire:
[ Let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his Name, Hebrew 13. ] More than this, in his Mercy he will not desire:
but, more both naturally to the construction of the words, and pertinently to the drift & scope of our Apostle therin, understand rather the word of his eternal counsell and decree, and of his power and providence, whereby he ordereth and commandeth his Creatures in there several kinds, to afford us such service & comforts, as he hath thought good.
but, more both naturally to the construction of the words, and pertinently to the drift & scope of our Apostle therein, understand rather the word of his Eternal counsel and Decree, and of his power and providence, whereby he Ordereth and commands his Creatures in there several Kinds, to afford us such service & comforts, as he hath Thought good.
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First then, the Creatures appointed for food are sanctified by the word of God ; when together with the Creatures, he giveth his blessing, to go along with it:
First then, the Creatures appointed for food Are sanctified by the word of God; when together with the Creatures, he gives his blessing, to go along with it:
] Alas, what is Bread to nourish us without his word ? unless he say the word, and command the Bread to do it, there is no more sap or strength in Bread, than in stones. The power and nutritive vertue which the Bread hath, it hath from his decree ;
] Alas, what is Bred to nourish us without his word? unless he say the word, and command the Bred to do it, there is no more sap or strength in Bred, than in stones. The power and nutritive virtue which the Bred hath, it hath from his Decree;
because the word is already gone out of his mouth, that bread should strengthen mans heart. As in the first Creation, when the Creatures were produced in actu primo, had their beings given them,
Because the word is already gone out of his Mouth, that bred should strengthen men heart. As in the First Creation, when the Creatures were produced in Acts primo, had their beings given them,
] So in all their operations in actu secundo, when they do at any time exercise those natural faculties, and doe those Offices for which they were created;
] So in all their operations in Acts secundo, when they do At any time exercise those natural faculties, and do those Offices for which they were created;
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but also causeth the Echo of that word to sound in our hearts by the voyce of his Holy spirit, and giveth us a sensible taste of his goodness to us therein:
but also Causes the Echo of that word to found in our hearts by the voice of his Holy Spirit, and gives us a sensible taste of his Goodness to us therein:
but also joy and gladness more spiritual and sublime than that, arising from the contemplation of the prime cause, viz. the favour of God towards us in the face of his Son;
but also joy and gladness more spiritual and sublime than that, arising from the contemplation of the prime cause, viz. the favour of God towards us in the face of his Son;
that which David calleth the light of his countenance. For as it is the kind welcome at a Friends Table, that maketh the chear good, rather than the quaintness or variety of the dishes, ( Super omnia vultus Accessere boni ;) so as that a dinner of green herbs with love and kindness, is better entertainment than a stalled Oxe with bad looks:
that which David calls the Light of his countenance. For as it is the kind welcome At a Friends Table, that makes the cheer good, rather than the quaintness or variety of the Dishes, (Super omnia vultus Accessere boni;) so as that a dinner of green herbs with love and kindness, is better entertainment than a stalled Ox with bad looks:
But this later degree proceedeth from that special word of Gods decree, whereby for the merits of Christ Jesus, the second Adam, he removeth from the Creature that curse, wherin it was wrapped through the sin of the first Adam. And in this the wicked have no portion; as being out of Christ :
But this later degree Proceedeth from that special word of God's Decree, whereby for the merits of christ jesus, the second Adam, he Removeth from the Creature that curse, wherein it was wrapped through the since of the First Adam. And in this the wicked have no portion; as being out of christ:
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] As if these things were none of theirs, who are none of Christs. And in the verse before my Text, he saith of meats, that God hath created them to be received with thanksgiving of them which believe, and know the truth :
] As if these things were none of theirs, who Are none of Christ. And in the verse before my Text, he Says of Meats, that God hath created them to be received with thanksgiving of them which believe, and know the truth:
but such a right, as reaching barely to the use, cannot afford unto the user true comfort, or found peace of Conscience, in such use, of the Creatures. For,
but such a right, as reaching barely to the use, cannot afford unto the user true Comfort, or found peace of Conscience, in such use, of the Creatures. For,
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And the very true cause of all this, is the impurity of their hearts, by reason of unbelief. The Holy Ghost expresly assigneth this cause, To the pure all things are pure:
And the very true cause of all this, is the impurity of their hearts, by reason of unbelief. The Holy Ghost expressly assigneth this cause, To the pure all things Are pure:
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whose discourse should be incoherent and unjoynted, if what I have now last said were beside the Text. For since the sanctification of the Creature to our use, dependeth upon the powerfull and good word of God, blessing it unto us:
whose discourse should be incoherent and unjointed, if what I have now last said were beside the Text. For since the sanctification of the Creature to our use, dependeth upon the powerful and good word of God, blessing it unto us:
that duty must needs be necessary to a sanctified use of the Creature, without which we can have no fair assurance unto our consciences, that that word of blessing is proceeded out of the mouth of God. And such is this duty of Thanksgiving :
that duty must needs be necessary to a sanctified use of the Creature, without which we can have no fair assurance unto our Consciences, that that word of blessing is proceeded out of the Mouth of God. And such is this duty of Thanksgiving:
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You see therefore how, as unseparable and undivided companions, the Apostle joyneth these two together: the one, as the Cause, the other, as the Meanes of the Creatures sanctification:
You see Therefore how, as unseparable and undivided Sodales, the Apostle Joineth these two together: the one, as the Cause, the other, as the Means of the Creatures sanctification:
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This is the blessed effect of Thanksgiving, as it is an Act of Religion. And thus you have heard two grand Reasons, concluding the necessity of Thanskgiving unto God, in the receiving and using of his good Creatures. The one, considering it as an Act of Iustice :
This is the blessed Effect of Thanksgiving, as it is an Act of Religion. And thus you have herd two grand Reasons, concluding the necessity of Thanskgiving unto God, in the receiving and using of his good Creatures. The one, considering it as an Act of justice:
because it is in the only acceptable discharge of that obligation of debt, wherein we stand bound unto God for the free use of so many good Creatures. The Other, considering it is an Act of Religion :
Because it is in the only acceptable discharge of that obligation of debt, wherein we stand bound unto God for the free use of so many good Creatures. The Other, considering it is an Act of Religion:
because it is the most proper and convenient means to procure from the mouth of God a word of Blessing, to sanctifie the Creatures to the uses of our lives,
Because it is the most proper and convenient means to procure from the Mouth of God a word of Blessing, to sanctify the Creatures to the uses of our lives,
without this, we are unjust in the Receipt, and in the Use prophane. It is now high time, we should from the premises infer something for our farther use and Edification.
without this, we Are unjust in the Receipt, and in the Use profane. It is now high time, we should from the premises infer something for our farther use and Edification.
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And how should that discovery cast us down to a deep condemnation of our selves for so much both Unjustice and Prophaneness, when we shall find our selves guilty of so many failings in the performance of such a necessary Duty both of Iustice and Religion ? But we cannot abide to hear on this ear:
And how should that discovery cast us down to a deep condemnation of our selves for so much both Unjustice and Profaneness, when we shall find our selves guilty of so many failings in the performance of such a necessary Duty both of justice and Religion? But we cannot abide to hear on this ear:
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Though we say, I thank God, a thousand and a thousand times over, yet if in our Deeds, we bewray foul unthankfulness unto him, it is but Protestatio contraria facto :
Though we say, I thank God, a thousand and a thousand times over, yet if in our deeds, we bewray foul unthankfulness unto him, it is but Declaration contraria facto:
and we doe thereby but make our selves the greater and deeper lyers. Every sin is spacious and diffused, and spreadeth into a number of branches: this of Ingratitude not least.
and we do thereby but make our selves the greater and Deeper liars. Every sin is spacious and diffused, and spreadeth into a number of branches: this of Ingratitude not lest.
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There are required unto true Thankfulness three things; Recognition, Estimation, Retribution. He that hath received a benefit from another, he ought first, faithfully to acknowledge it; secondly, to value it worthily;
There Are required unto true Thankfulness three things; Recognition, Estimation, Retribution. He that hath received a benefit from Another, he ought First, faithfully to acknowledge it; secondly, to valve it worthily;
still holding our selves as close as we can to the present point, concerning our Thankfulness or Vnthankfulness, as it respecteth the use we have of, and the benefit we have from, the good Creatures of God.
still holding our selves as close as we can to the present point, Concerning our Thankfulness or Unthankfulness, as it respecteth the use we have of, and the benefit we have from, the good Creatures of God.
And first, we fail in our Recognition, and in the due acknowledgement of Gods blessings. And therein first, and let that be the first degree of our unthankfulness ;
And First, we fail in our Recognition, and in the due acknowledgement of God's blessings. And therein First, and let that be the First degree of our unthankfulness;
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Whereas knowledge must ever go before acknowledgement, and Apprehension before Confession. There is a twofold Confession to be made unto God: the one of our sinnes ;
Whereas knowledge must ever go before acknowledgement, and Apprehension before Confessi. There is a twofold Confessi to be made unto God: the one of our Sins;
this to Thankfulness. Both of them consist in an Acknowledgement: and in both, the acknowledgement is most faithfull, when it is most punctual: and in both, we come to make default,
this to Thankfulness. Both of them consist in an Acknowledgement: and in both, the acknowledgement is most faithful, when it is most punctual: and in both, we come to make default,
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for want of taking such particular information, as we ought, and might. In our Repentance, we content our selves commonly with a general Confession of our sins :
for want of taking such particular information, as we ought, and might. In our Repentance, we content our selves commonly with a general Confessi of our Sins:
and if we doe that, we think we have made an exellent Confession. So in our Thanksgivings, ordinarily we content our selves with a general acknowledgement, of Gods goodness and mercies to us;
and if we do that, we think we have made an excellent Confessi. So in our Thanksgivings, ordinarily we content our selves with a general acknowledgement, of God's Goodness and Mercies to us;
If we desire to shew our selves truly penitent, we should take knowledge (so far as possibly we could) of all our sins, small and great (at least the several species and kinds of them,
If we desire to show our selves truly penitent, we should take knowledge (so Far as possibly we could) of all our Sins, small and great (At least the several species and Kinds of them,
and bring them all before him in the Confession of praise. We should even Colligere fragmenta, gather up the very broken meats, and let nothing be lost, those small petty blessings, as we account them,
and bring them all before him in the Confessi of praise. We should even Colligere fragmenta, gather up the very broken Meats, and let nothing be lost, those small Petty blessings, as we account them,
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Every crum we put in our mouths, every drop wherewith we coole our tongues, the very ayre we continually breath in and out through our throats and nostrils, a thousand other such things whereof the very commonness taketh away the observation, we receive from his fulness:
Every crumb we put in our mouths, every drop wherewith we cool our tongues, the very air we continually breath in and out through our throats and nostrils, a thousand other such things whereof the very commonness Takes away the observation, we receive from his fullness:
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And yet how seldome doe we so much as take notice of many of these things? How justly might that complaint with GOD maketh against the unthankfull Israelites, be taken up against us? The Oxe knoweth his Owner,
And yet how seldom do we so much as take notice of many of these things? How justly might that complaint with GOD makes against the unthankful Israelites, be taken up against us? The Ox Knoweth his Owner,
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in ascribing the good things he hath given us to our own deserts, or indeavours, or to any of thert•ing or Creature, either in part or in whole, but only to him.
in ascribing the good things he hath given us to our own deserts, or endeavours, or to any of thert•ing or Creature, either in part or in Whole, but only to him.
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Such things indeed we have, and we know it too (perhaps but too well) but we bestirred our selves for them, we beat our brains for them, we got them out of the fire, and swet for them;
Such things indeed we have, and we know it too (perhaps but too well) but we bestirred our selves for them, we beatrice our brains for them, we god them out of the fire, and sweated for them;
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so into these spiritual Sacrifices of Thanksgiving, which we offer unto GOD, we infuse a quantity of our own swinke and sweat, of our own wit and fore-cast, of our own power and friends, still some one thing or other of our own ;
so into these spiritual Sacrifices of Thanksgiving, which we offer unto GOD, we infuse a quantity of our own swink and sweat, of our own wit and forecast, of our own power and Friends, still Some one thing or other of our own;
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This kind of unthankfulness God both fore-saw and forbad in his own people, Deu. 8. warning them to take heed, verse 17. lest when they abounded in all plenty and prosperity, They should forget the Lord,
This kind of unthankfulness God both foresaw and forbade in his own people, Deu. 8. warning them to take heed, verse 17. lest when they abounded in all plenty and Prosperity, They should forget the Lord,
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All glorifying in our selves, all vain boasting of the gifts of God, or bearing our selves high upon any of his blessings, is a kind of smothering of the receipt;
All glorifying in our selves, all vain boasting of the Gifts of God, or bearing our selves high upon any of his blessings, is a kind of smothering of the receipt;
did even then, and by those very thanks, but bewray his own wretched unthankfulnesse. Besides a faithfull Recognition, in freely acknowledging the benefit received;
did even then, and by those very thanks, but bewray his own wretched unthankfulness. Beside a faithful Recognition, in freely acknowledging the benefit received;
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Wherein we make default, if either we value it not at all, or under value it. The third Degree then of our Ingratude unto God, is the Forgetfulnesse of his benefits.
Wherein we make default, if either we valve it not At all, or under valve it. The third Degree then of our Ingratude unto God, is the Forgetfulness of his benefits.
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for he afterwards condemned himself for it:) in that having received comfort from Ioseph, when they were fellow-Prisoners, he yet forgat him when he was in place where,
for he afterwards condemned himself for it:) in that having received Comfort from Ioseph, when they were Fellow prisoners, he yet forgot him when he was in place where,
as soon as a fair occasion presented it self, confest his fault, and remembred Ioseph ; thereby shewing his former forgetfulnesse to have proceeded rather from negligence than Wilfulnesse :
as soon as a fair occasion presented it self, confessed his fault, and remembered Ioseph; thereby showing his former forgetfulness to have proceeded rather from negligence than Wilfulness:
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we after so many fresh remembrances and blessed opportunities, still continue in a kind of wilfull and confirmed resolution, still to forget. Well may we forget these private and smaller blessings;
we After so many fresh remembrances and blessed opportunities, still continue in a kind of wilful and confirmed resolution, still to forget. Well may we forget these private and smaller blessings;
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when we begin to grow but too forgetfull of those great and publick Deliverances GOD hath wrought for us. Two great Deliverances in the memory of many of us, hath God in his singular mercy wrought for us of this Land;
when we begin to grow but too forgetful of those great and public Deliverances GOD hath wrought for us. Two great Deliverances in the memory of many of us, hath God in his singular mercy wrought for us of this Land;
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We have lived to see Eighty-eight almost quite forgotten, and buried in a perpetual Amnesty, ( God be blessed who hath graciously prevented, what we feared herein!) God grant that we,
We have lived to see Eighty-eight almost quite forgotten, and buried in a perpetual Amnesty, (God be blessed who hath graciously prevented, what we feared herein!) God grant that we,
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alwayes receiving good things from GOD, and yet alwayes discontent at something or other. And where is there a man among us that can wash his hands in innocency,
always receiving good things from GOD, and yet always discontent At something or other. And where is there a man among us that can wash his hands in innocency,
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and discharge himself altogether from the guilt of unthankfulnesse in this kind? Where is there a man so constantly and equally content with his portion;
and discharge himself altogether from the guilt of unthankfulness in this kind? Where is there a man so constantly and equally content with his portion;
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that he hath not sometimes or other either grudged at the leannesse of his own, or envied at the fatnesse of anothers lot? We deal with our God herein,
that he hath not sometime or other either grudged At the leanness of his own, or envied At the fatness of another's lot? We deal with our God herein,
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but because the Country was low and deep (and so in all likelihood the more fertile for that,) they pleased him not; and he said to Salomon, What Cities are these thou hast given me? and he called them Cabul;
but Because the Country was low and deep (and so in all likelihood the more fertile for that,) they pleased him not; and he said to Solomon, What Cities Are these thou hast given me? and he called them Cabul;
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if they be not in every respect such, as we in our vain hopes, or fancies, have ideated unto our selves. This is dirty ; that barren : this too solitary ; that too populous : this ill-wooded ; that ill-watered ; a third ill-ayred ;
if they be not in every respect such, as we in our vain hope's, or fancies, have ideated unto our selves. This is dirty; that barren: this too solitary; that too populous: this ill-wooded; that ill-watered; a third ill-ayred;
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a fourth ill-neighboured. This grudging and repining at our portions, and faulting of Gods gifts, so frequent among us, argueth but too much the unthankfulnesse of our hearts.
a fourth ill-neighboured. This grudging and repining At our portions, and faulting of God's Gifts, so frequent among us, argue but too much the unthankfulness of our hearts.
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The last thing required unto Thankfulnesse, (after a faithfull Acknowledgement of the receipt, and a just Valuation of the thing received:) is Retribution and Requitall. And that must be real, if it be possible:
The last thing required unto Thankfulness, (After a faithful Acknowledgement of the receipt, and a just Valuation of the thing received:) is Retribution and Requital. And that must be real, if it be possible:
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if, having received a benefit, we requite it either not at all, or ill. Not to have any care at all of Requital, is the fifth degree of Unthankfulnesse.
if, having received a benefit, we requite it either not At all, or ill. Not to have any care At all of Requital, is the fifth degree of Unthankfulness.
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[ Is there yet any left of the house of Saul, that I may shew him kindnesse for Jonathans sake? ] and surely he were a very unthankfull wretch, that having been beholden to the Father, as much as his life and livelyhood is worth, would suffer the Son of so well-deserving a Father to perish for want of his help ;
[ Is there yet any left of the house of Saul, that I may show him kindness for Jonathans sake? ] and surely he were a very unthankful wretch, that having been beholden to the Father, as much as his life and livelihood is worth, would suffer the Son of so well-deserving a Father to perish for want of his help;
which, though it be nothing lesse, yet it pleaseth him for Christs sake to interpret as a Requital. And that to Him, and His: To Him, by seeking his glory ;
which, though it be nothing less, yet it Pleases him for Christ sake to interpret as a Requital. And that to Him, and His: To Him, by seeking his glory;
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from whom perhaps we never received particular favour or benefit, other than the common benefit and protection of subjects. And are we not then foulely ingratefull to God, to whose goodnesse we owe all that we have or are;
from whom perhaps we never received particular favour or benefit, other than the Common benefit and protection of subject's. And Are we not then foully ingrateful to God, to whose Goodness we owe all that we have or Are;
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for his sake to forgoe liberty, lands, livings, houses, goods, offices, honours, or any of these smaller and inferiour things? Can there be greater unthankfulnesse, than to grudge him a small, who hath given us all ? In these,
for his sake to forgo liberty, Lands, livings, houses, goods, Offices, honours, or any of these smaller and inferior things? Can there be greater unthankfulness, than to grudge him a small, who hath given us all? In these,
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but who knoweth how soon a heavy day of trial may come, (we all know it cannot come sooner, or heavier, than our sinnes have deserved;) wherein woe, woe to our unthankfulnesse, if we do not freely and cheerfully render unto GOD of those things he hath given us, whatsoever he shall require of us.
but who Knoweth how soon a heavy day of trial may come, (we all know it cannot come sooner, or Heavier, than our Sins have deserved;) wherein woe, woe to our unthankfulness, if we do not freely and cheerfully render unto GOD of those things he hath given us, whatsoever he shall require of us.
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to his poor distressed members in their manifold necessities. These opportunities we never did, we never shall want, according to our Saviours prediction, (or rather promise,) Pauperes semper habebitis, The poor you shall alwaies have with you, as my Deputy-receivers;
to his poor distressed members in their manifold necessities. These opportunities we never did, we never shall want, according to our Saviors prediction, (or rather promise,) Paupers semper habebitis, The poor you shall always have with you, as my deputy-receivers;
and was advised by him in the affaires of his Kingdome: we rebel even against God himself, and cast all his counsels behind our backs. Ioash slew the son;
and was advised by him in the affairs of his Kingdom: we rebel even against God himself, and cast all his Counsels behind our backs. Joash slew the son;
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And what we do, or not do, to these, whom he thus constituted his Deputies, he taketh it as done or not done unto himself. If when God hath given us prosperity, we suffer these to be distressed, and comfort them not;
And what we do, or not do, to these, whom he thus constituted his Deputies, he Takes it as done or not done unto himself. If when God hath given us Prosperity, we suffer these to be distressed, and Comfort them not;
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and as we deal with these, if his case were theirs, (as he is pleased to make their case his, ) we would so deal with him. And what is to be unthankfull, if this be not?
and as we deal with these, if his case were theirs, (as he is pleased to make their case his,) we would so deal with him. And what is to be unthankful, if this be not?
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but injurious also in this, to requite him with ill. It sticketh upon King Ioash as a brand of infamy for ever, that he slew Zachary the son of Iehoiada the High Priest, who had been true and faithfull to him both in the getting of the kingdom,
but injurious also in this, to requite him with ill. It sticketh upon King Joash as a brand of infamy for ever, that he slew Zachary the son of Jehoiada the High Priest, who had been true and faithful to him both in the getting of the Kingdom,
But as Israel (whom God calleth Ieshurun, and compareth to an Heifer fed in large and fruitfull pastures,) going alwayes at full bit, grew fat and wanton, and kicked with the heel:
But as Israel (whom God calls Jeshurun, and compareth to an Heifer fed in large and fruitful pastures,) going always At full bit, grew fat and wanton, and Kicked with the heel:
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It was a grievous bill of complaint, which the Prophet in the name of God preferred against Israel in Osee 2. that his corn, and wine, and oyl, and the silver and gold which he had given them, they imployed in the service of Baal an abominable Idol.
It was a grievous bill of complaint, which the Prophet in the name of God preferred against Israel in Hosea 2. that his corn, and wine, and oil, and the silver and gold which he had given them, they employed in the service of Baal an abominable Idol.
in stead of using these things to his glory, and the comfortable relief of his servants, we abuse them, some or all, to the service of those Idols which we have erected to our selves in our hearts;
in stead of using these things to his glory, and the comfortable relief of his Servants, we abuse them, Some or all, to the service of those Idols which we have erected to our selves in our hearts;
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load them with infamies, disgraces, contumelies; charge them with injustice, prophanenesse, Atheism; condemn them, and with them the vice it self, Vnthankfulnesse to the pit of Hell:
load them with infamies, disgraces, Contumelies; charge them with injustice, profaneness, Atheism; condemn them, and with them the vice it self, Unthankfulness to the pit of Hell:
But withall let us remember, when we have so done, that our hearts instantly prompt us what Nathan told David, Thou art the man. We, we are the men, We are these unthankfull ones:
But withal let us Remember, when we have so done, that our hearts instantly prompt us what Nathan told David, Thou art the man. We, we Are the men, We Are these unthankful ones:
Vnthankfull, thirdly, In valuing his blessings so lightly as to forget them; Vnthankfull, fourthly, In diminishing the worth of his blessings, and repining at our portion therein;
Unthankful, Thirdly, In valuing his blessings so lightly as to forget them; Unthankful, fourthly, In diminishing the worth of his blessings, and repining At our portion therein;
if as the Prophet speaketh, We sow much and bring in little, we eat and have not enough, we drink and are not filled, we cloath us and we are not warm,
if as the Prophet speaks, We sow much and bring in little, we eat and have not enough, we drink and Are not filled, we cloth us and we Are not warm,
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that leaveneth with sowernesse whatsoever is sweet, and turneth into poyson whatsoever is wholsome in the good Creatures of God. It is the word of God, and Prayer that sanctifieth them to our use;
that leaveneth with sourness whatsoever is sweet, and turns into poison whatsoever is wholesome in the good Creatures of God. It is the word of God, and Prayer that Sanctifieth them to our use;
how should our hearts be enflamed with an holy desire, and all our powers quickned up to a faithfull endeavour, conscionably to perform this so necessary a duty ? One would think that very necessity, together with the consciousnesse of our former unthankfulness, should in all reason be enough to work in us that both desire and endeavour. In all reason, it should so: but we are unreasonable;
how should our hearts be inflamed with an holy desire, and all our Powers quickened up to a faithful endeavour, Conscionably to perform this so necessary a duty? One would think that very necessity, together with the consciousness of our former unthankfulness, should in all reason be enough to work in us that both desire and endeavour. In all reason, it should so: but we Are unreasonable;
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and much ado there is to perswade us to any thing that is good, even when we are perswaded. Wherfore to enforce the exhortation more effectually, I must have leave to press the performance of this duty upon our consciences, with some farther Inducements, and important Considerations.
and much ado there is to persuade us to any thing that is good, even when we Are persuaded. Wherefore to enforce the exhortation more effectually, I must have leave to press the performance of this duty upon our Consciences, with Some farther Inducements, and important Considerations.
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Consider first, the Excellency of the Duty. There are but three heads, whereto we refer all that is called good; Iucundum, Utile, Honestum ; Pleasure, Profit and Honesty.
Consider First, the Excellency of the Duty. There Are but three Heads, whereto we refer all that is called good; Iucundum, Utile, Honesty; Pleasure, Profit and Honesty.
There is nothing desirable or lovely, but in one or other of these three respects. Each of these singly we account good, but that excellently good, wherein they all concurr. We love things that will give us delight ;
There is nothing desirable or lovely, but in one or other of these three respects. Each of these singly we account good, but that excellently good, wherein they all concur. We love things that will give us delight;
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and we love things that we think will do us honesty, oftentimes without regard either of pleasure or profit. How should we then be affected to this duty of giving thanks, and singing praises unto our GOD;
and we love things that we think will do us honesty, oftentimes without regard either of pleasure or profit. How should we then be affected to this duty of giving thanks, and singing praises unto our GOD;
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wherein all these doe joyntly concurr, and that also in an excellent measure? David hath wrapped them all together in one verse, in the beginning of Psalm 147, Praise ye the Lord, for it is good;
wherein all these do jointly concur, and that also in an excellent measure? David hath wrapped them all together in one verse, in the beginning of Psalm 147, Praise you the Lord, for it is good;
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There shall be no use of taming the flesh by Fasting, or of supplying the want either of others by Almes, or of our selves by Prayer. Nay even Faith and Hope themselves shall have an end:
There shall be no use of taming the Flesh by Fasting, or of supplying the want either of Others by Alms, or of our selves by Prayer. Nay even Faith and Hope themselves shall have an end:
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and glory unto God, shall remain in the Kingdome of heaven and of glory. It is now the continual blessed exercise of the glorious Angels and Saints in Heaven:
and glory unto God, shall remain in the Kingdom of heaven and of glory. It is now the continual blessed exercise of the glorious Angels and Saints in Heaven:
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O that we would accustom ▪ our selves, being Filled in the spirit to speak to our selves in Psalms and Hymns and spiritual Songs, singing and making melody in our hearts to the Lord:
O that we would accustom ▪ our selves, being Filled in the Spirit to speak to our selves in Psalms and Hymns and spiritual Songs, singing and making melody in our hearts to the Lord:
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and would have thee see, how easily he can overcome thy evill with his goodness, and infinitely out-strip thine infinite ingratitude with his more infinite munificence !
and would have thee see, how Easily he can overcome thy evil with his Goodness, and infinitely outstrip thine infinite ingratitude with his more infinite munificence!
Consider thirdly, thy future necessities. If thou wert sure of that thou hast, that thou and it should continue together for ever, and never part;
Consider Thirdly, thy future necessities. If thou Wertenberg sure of that thou hast, that thou and it should continue together for ever, and never part;
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or we cannot subsist,) if we be not thankfull for what we have? Peremptoria res est ingratitudo, saith Saint Bernard, it cutteth it of all kindnesse. Ventus urens & exiccans :
or we cannot subsist,) if we be not thankful for what we have? Peremptoria Rest est ingratitudo, Says Saint Bernard, it cutteth it of all kindness. Ventus urens & exiccans:
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If they should withhold that tribute, the Sea would not long suffice them nourishment. So we by giving, receive: and by true paying the old debt, get credit to run upon a new score ;
If they should withhold that tribute, the Sea would not long suffice them nourishment. So we by giving, receive: and by true paying the old debt, get credit to run upon a new score;
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as the Earth by sending up vapours back to Heaven from the dew she hath received thence, filleth the bottels of Heaven with new moysture, to be •owred down upon her again in due season in kindly and plentifull showers.
as the Earth by sending up vapours back to Heaven from the due she hath received thence, fills the bottles of Heaven with new moisture, to be •owred down upon her again in due season in kindly and plentiful showers.
The Commodities are brought us in, they are Gods blessings: for these we traffique by our Prayers and Thanksgivings. Let us therefore deal squarely, as wise and honest Merchants should do.
The Commodities Are brought us in, they Are God's blessings: for these we traffic by our Prayers and Thanksgivings. Let us Therefore deal squarely, as wise and honest Merchant's should do.
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or could we but fore-think what our misery should be, if we (as they) had our Throats ever before the sword, or were wasted with extreme famines and pestilences, or lived either in thick darkness, without the Gospel, or under cruel persecution for it. Did we thus;
or could we but forethink what our misery should be, if we (as they) had our Throats ever before the sword, or were wasted with extreme famines and pestilences, or lived either in thick darkness, without the Gospel, or under cruel persecution for it. Did we thus;
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and enflame them to magnifie and bless the holy name of God for our long and present peace, for that measure of plenty what ever it be which we yet have,
and inflame them to magnify and bless the holy name of God for our long and present peace, for that measure of plenty what ever it be which we yet have,
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God grant, that from our wretched unthankfulness, he take not just occasion, by taking these great blessings from us, to teach us at once both how to use them better,
God grant, that from our wretched unthankfulness, he take not just occasion, by taking these great blessings from us, to teach us At once both how to use them better,
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I remember what Bernard writeth of the Popes servants and Courtiers in his time: Importuni ut accipiant inquieti donec acceperint, ubi acceperint ingrati.
I Remember what Bernard Writeth of the Popes Servants and Courtiers in his time: Importuni ut Accipiant inquieti donec acceperint, ubi acceperint ingrati.
And how is it possible we should forget such his unspeakable kindness, in giving us much good, when we had done none, nay in giving us much good, when we had done much ill ? And as he gave it sine merito ; so sine labore too;
And how is it possible we should forget such his unspeakable kindness, in giving us much good, when we had done none, nay in giving us much good, when we had done much ill? And as he gave it sine merito; so sine labour too;
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and again he giveth them somtimes, where they are not laboured for. If in the ordinary dispensation of his Providence, he bestow them upon them that labour,
and again he gives them sometimes, where they Are not laboured for. If in the ordinary Dispensation of his Providence, he bestow them upon them that labour,
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and seldom otherwise, for ( He that will not labour, it is fit he should not eat :) yet that labour is to be accounted but as the means, not as a sufficient cause thereof.
and seldom otherwise, for (He that will not labour, it is fit he should not eat:) yet that labour is to be accounted but as the means, not as a sufficient cause thereof.
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the Excellency of the Duty, the Continuance of Gods blessings, our future Necessity, our Misery in wanting, our Importunity in Craving, his free Liberality in bestowing, should quicken us to a more conscionable performance of this so necessary, so just, so religious a Duty.
the Excellency of the Duty, the Continuance of God's blessings, our future Necessity, our Misery in wanting, our Importunity in Craving, his free Liberality in bestowing, should quicken us to a more conscionable performance of this so necessary, so just, so religious a Duty.
and heard many Considerations to provoke us to thankfulness: it may be we have seen enough in that to make us hate the fault, and we would fain amend it;
and herd many Considerations to provoke us to thankfulness: it may be we have seen enough in that to make us hate the fault, and we would fain amend it;
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what good course might be taken, effectually to reform this our so great backwardness, and to perform that so hard a Duty ? And so you see, my second Inference for exhortation :
what good course might be taken, effectually to reform this our so great backwardness, and to perform that so hard a Duty? And so you see, my second Inference for exhortation:
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Either he undervalueth the Gift, or else he overvalueth himself; as if he were himself the Giver, or at least the deserver: and is in both unthankfull.
Either he undervalueth the Gift, or Else he overvalueth himself; as if he were himself the Giver, or At least the deserver: and is in both unthankful.
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which taken away, the effect will instantly and of it self cease. Now those Causes are especially, as I conceive, these five, viz. 1. Pride, and Self-love; 2. Envy, and Discontentment; 3. Riotousness, and Epicurism;
which taken away, the Effect will instantly and of it self cease. Now those Causes Are especially, as I conceive, these five, viz. 1. Pride, and Self-love; 2. Envy, and Discontentment; 3. Riotousness, and Epicurism;
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Now then, besides the application of that which hath already been spoken in the former Discoveries and Motives ; (for every Discovery of a fault, doth virtually contain some means for the correcting of it;
Now then, beside the application of that which hath already been spoken in the former Discoveries and Motives; (for every Discovery of a fault, does virtually contain Some means for the correcting of it;
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and every true Motive to a duty, doth virtually contain some helps unto the practice of it:) besides these, I say, I know not how to prescribe any better remedies against unthankfulness, or helps unto thankfulness;
and every true Motive to a duty, does virtually contain Some helps unto the practice of it:) beside these, I say, I know not how to prescribe any better remedies against unthankfulness, or helps unto thankfulness;
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These thoughts are Enemies to the tranquillity of the mind: breeding many discontents, and much unthankfullness; whilest our Matth. 20.15. eyes are evill, because God is good to others, or hath been so to us. To remove this impediment;
These thoughts Are Enemies to the tranquillity of the mind: breeding many discontents, and much unthankfulness; whilst our Matthew 20.15. eyes Are evil, Because God is good to Others, or hath been so to us. To remove this impediment;
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who ever desireth to be truly thankfull, let him look upon NONLATINALPHABET. Plutarch. de tranquil. anim. Nul•• •d aliena respicienti, sua placent. Senec. 3. de Ira •0.
who ever Desires to be truly thankful, let him look upon. Plutarch. the tranquil. anim. Nul•• •d Aliena respicienti, sua placent. Seneca 3. de Ira •0.
that God giveth to no man all the desire of his heart in these outward things, to teach him, not to look for absolute contentment in this life, least of all, in these things.
that God gives to no man all the desire of his heart in these outward things, to teach him, not to look for absolute contentment in this life, least of all, in these things.
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If he will needs look upon other mens things, let him compare himself rather Quo•• { que } aliena ••p•lla 〈 … 〉, Tabescat, ••que se majori •au••riorum Turbae comparet? Horat. 1. Serm. Satyr. 1 ▪ NONLATINALPHABET. Plutarch ▪ ubi supra.
If he will needs look upon other men's things, let him compare himself rather Quo•• { que } Aliena ••p•lla 〈 … 〉, Tabescat, ••que se majori •au••riorum Turbae comparet? Horatio 1. Sermon Satyr. 1 ▪. Plutarch ▪ ubi supra.
and blesse him for his great mercy, who yet continueth his goodnesse in a comfortable and gracious measure unto us, notwithstanding our so great unworthinesse,
and bless him for his great mercy, who yet Continueth his Goodness in a comfortable and gracious measure unto us, notwithstanding our so great unworthiness,
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Deut. 8.10, 11. When thou hast eaten, and art full, Then beware lest thou forget the Lord thy God, Deut. 8. It much argueth, that we make small account of the good Creatures of God,
Deuteronomy 8.10, 11. When thou hast eaten, and art full, Then beware lest thou forget the Lord thy God, Deuteronomy 8. It much argue, that we make small account of the good Creatures of God,
but if he should make it away causelesly, and the rather, because it came so easily, (as the Ding-thrifts proverb is, Lightly come, lightly go;) every man would interpret it as an evidence of his unfriendly and unthankfull heart.
but if he should make it away causelessly, and the rather, Because it Come so Easily, (as the Dingthrifts proverb is, Lightly come, lightly go;) every man would interpret it as an evidence of his unfriendly and unthankful heart.
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set a just price upon them, seeing he reapeth so little good from them? A pound, that would do a Poor man that taketh paines for his living a great deal of good, maintain him and his family for some weeks together, perhaps put him into fresh trading, set him up on his legs,
Set a just price upon them, seeing he reapeth so little good from them? A pound, that would do a Poor man that Takes pains for his living a great deal of good, maintain him and his family for Some weeks together, perhaps put him into fresh trading, Set him up on his legs,
what good doth it to a prodigal Gallant, that will set scores and hundreds of them flying at one afternoones sitting in a Gaming-house? Shall any man make me believe, he valueth these good gifts of God as he should do,
what good does it to a prodigal Gallant, that will Set scores and hundreds of them flying At one afternoons sitting in a Gaming-house? Shall any man make me believe, he valueth these good Gifts of God as he should do,
that in the powdering and perfuming of an excrement that never grew from his own scalp, in the furnishing of a Table for the pomp and luxury of a few houres, in making up a rich Suit to case a rotten carkase in, in the pursute of any other lustfull vanity or delight, expendeth beyond the proportion of his revenue or condition,
that in the powdering and perfuming of an excrement that never grew from his own scalp, in the furnishing of a Table for the pomp and luxury of a few hours, in making up a rich Suit to case a rotten carcase in, in the pursuit of any other lustful vanity or delight, expendeth beyond the proportion of his revenue or condition,
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Immoderate Care, and Sollicitude for outward things is another Non patitur aviditas quenqua• esse gratum ▪ Senec. 2. de benef. 27. Nullum habet malum cupiditas majus, quàm quod est ingrata.
Immoderate Care, and Solicitude for outward things is Another Non patitur aviditas quenqua• esse gratum ▪ Seneca 2. the Beneficence. 27. Nullum habet malum Cupiditas Majus, quàm quod est Ingrata.
Ambition also, and Voluptuousnesse, and every other vice, that consisteth in a desire and expectation of something Novis semper cupiditatibus occupa••, non quid habeamus, sed quid petamus, inspicimus. Quicquid domi est, vile est.
Ambition also, and Voluptuousness, and every other vice, that Consisteth in a desire and expectation of something Novis semper cupiditatibus occupa••, non quid habeamus, sed quid petamus, inspicimus. Quicquid At Home est, vile est.
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— Ideoque Cadu•a memoria est, futuro imminentium. Id. 3. de benef. 3. for the future. Which desire and expectation if inordinate, must needs in the end determine in unthankfulnesse.
— The reason why Cadu•a memoria est, futuro imminentium. Id. 3. the Beneficence. 3. for the future. Which desire and expectation if inordinate, must needs in the end determine in unthankfulness.
who ever would be thankfull, let him moderate his desires after these outward things; fore-cast as well the inconveniences that follow them, as the commodities they bring with them;
who ever would be thankful, let him moderate his Desires After these outward things; forecast as well the inconveniences that follow them, as the commodities they bring with them;
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for here the Apostle saith, the Creature should be received with thanksgiving; as if the thanks should go with the receipt, the Qui gratus futurus est.
for Here the Apostle Says, the Creature should be received with thanksgiving; as if the thanks should go with the receipt, the Qui Gratus Future est.
All which are best remedied by their contraries. Good helps therefore unto thankfulnesse are, 1. Humility, and Self-denial; 2. Contentednesse, and Self-sufficiency; 3. Painfulnesse, and Sobriety;
All which Are best remedied by their contraries. Good helps Therefore unto thankfulness Are, 1. Humility, and Self-denial; 2. Contentedness, and Self-sufficiency; 3. Painfulness, and Sobriety;
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I should also have desired, if the time would have permitted, although my Text speaketh of our Thanksgiving unto God precisely as it respecteth the Creature ;
I should also have desired, if the time would have permitted, although my Text speaks of our Thanksgiving unto God precisely as it respecteth the Creature;
that if we be thus bound to give God thanks for these outward blessings, how much more ought we then to abound in all thankfulnesse unto him for his manifold Spiritual blessings in heavenly things in Christ ;
that if we be thus bound to give God thanks for these outward blessings, how much more ought we then to abound in all thankfulness unto him for his manifold Spiritual blessings in heavenly things in christ;
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If we ought to pray for, and to give thanks for our daily bread, which nourisheth but our bodies, and then is cast into the draught, and both it and our bodies perish :
If we ought to pray for, and to give thanks for our daily bred, which Nourishes but our bodies, and then is cast into the draught, and both it and our bodies perish:
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covenanteth with her beforehand, thinking thereby to provide for his own safety, because she was beautifull, that they should not be to know that they were any more than Brother and Sister. Abimelech King of the place heareth of their comming, and of her beauty ; sendeth for them both;
Covenanteth with her beforehand, thinking thereby to provide for his own safety, Because she was beautiful, that they should not be to know that they were any more than Brother and Sister. Abimelech King of the place hears of their coming, and of her beauty; sends for them both;
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of which reply, let••ng pass the remainder in the next Verse, which concerneth the time to come, so much of it as is contained in this Verse, hath reference to what was already done and past ;
of which reply, let••ng pass the remainder in the next Verse, which concerns the time to come, so much of it as is contained in this Verse, hath Referente to what was already done and passed;
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but, because it reached not home, it was not full. And now Almighty God fitteth it with a Reply, most convenient for such an Answer: admitting his Plea,
but, Because it reached not home, it was not full. And now Almighty God fits it with a Reply, most convenient for such an Answer: admitting his Plea,
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so far as he alleged it, for what he had done, in taking Abrahams Wife, having done it simply out of ignorance, [ Yea I know thou didst this in the integrity of thy heart:
so Far as he alleged it, for what he had done, in taking Abrahams Wife, having done it simply out of ignorance, [ Yea I know thou didst this in the integrity of thy heart:
the Discourse as it would not be wholly impertinent, so neither altogether unprofitable. Concerning all which these several Conclusions might be easily made good.
the Discourse as it would not be wholly impertinent, so neither altogether unprofitable. Concerning all which these several Conclusions might be Easily made good.
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as by Visions, Prophecies, Extacies, Oracles, and other supernatural means, and namely, and among the rest, by Dreams. Secondly, that God imparted his Will by such kind of supernatural Revelations, not only to the godly and faithfull (though to them most frequently,
as by Visions, Prophecies, Ecstasies, Oracles, and other supernatural means, and namely, and among the rest, by Dreams. Secondly, that God imparted his Will by such kind of supernatural Revelations, not only to the godly and faithful (though to them most frequently,
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yea and sometimes even to Infidells too out of the Church, as to Pharaoh, Balaam, Nebuchadnezzer, &c. and here to Abimelech. Thirdly, that since the writings of the Prophets and Apostles were made up, the Scripture-Canon sealed,
yea and sometime even to Infidels too out of the Church, as to Pharaoh, balaam, Nebuchadnezzar, etc. and Here to Abimelech. Thirdly, that since the writings of the prophets and Apostles were made up, the Scripture canon sealed,
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dreams, and other supernatural Revelations, 〈 ◊ 〉 also other things of like nature, as Miracles, and whatsoever more immediate and extraordinary manifestations of the will and power of God, have ceased to be of ordinary and familiar use:
dreams, and other supernatural Revelations, 〈 ◊ 〉 also other things of like nature, as Miracles, and whatsoever more immediate and extraordinary manifestations of the will and power of God, have ceased to be of ordinary and familiar use:
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Fourthly, that although God have now tyed us to his holy written word, as unto a perpetual infallible Rule, beyond which we may not expect, and against which we may not admit, any other direction, as from God:
Fourthly, that although God have now tied us to his holy written word, as unto a perpetual infallible Rule, beyond which we may not expect, and against which we may not admit, any other direction, as from God:
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yet he hath no where abridged himself of the power and liberty, even still to intimate unto the sonnes of men the knowledge of his will, and the glory of his might, by Dreams, Miracles, or other like supernatural manifestations ;
yet he hath not where abridged himself of the power and liberty, even still to intimate unto the Sons of men the knowledge of his will, and the glory of his might, by Dreams, Miracles, or other like supernatural manifestations;
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which because they are without the sphere of our comprehension, may to our seeming have fair appearances of Divine Revelations or Miracles, when they are nothing less:
which Because they Are without the sphere of our comprehension, may to our seeming have fair appearances of Divine Revelations or Miracles, when they Are nothing less:
but by taking from them, among other things, some reasonable conjectures in the general, of the present estate, both of our Bodies and Souls. Of our Bodies first.
but by taking from them, among other things, Some reasonable Conjectures in the general, of the present estate, both of our Bodies and Souls. Of our Bodies First.
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as also the differences of strength, and health, and diseases, and distempers, either by dyet or passion or otherwise, do cause impressions of different forms in the fancy :
as also the differences of strength, and health, and diseases, and distempers, either by diet or passion or otherwise, do cause impressions of different forms in the fancy:
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our ordinary dreams may be a good help to lead us into those discoveries, both in time of health, what our natural constitution, complexion, and temperature is;
our ordinary dreams may be a good help to led us into those discoveries, both in time of health, what our natural constitution, complexion, and temperature is;
as the Voluptuous beast dreameth most of pleasures, the Covetous wretch most of profits, and the proud or ambitious most of praises, preferments, or revenge :
as the Voluptuous beast dreameth most of pleasures, the Covetous wretch most of profits, and the proud or ambitious most of praises, preferments, or revenge:
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and how can truth and purity of heart consist with a continued resolution of sinful uncleannesse? Abimelech then cannot be defended, as truly and absolutely innocent :
and how can truth and purity of heart consist with a continued resolution of sinful uncleanness? Abimelech then cannot be defended, as truly and absolutely innocent:
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the observing of our ordinary Dreams may be of good use for us unto that discovery, which of these three is our Master sin (for unto one of the three every other sin is reduced,) The Lust of the flesh, the Lust of the eyes, or the Pride of Life.
the observing of our ordinary Dreams may be of good use for us unto that discovery, which of these three is our Master since (for unto one of the three every other since is reduced,) The Lust of the Flesh, the Lust of the eyes, or the Pride of Life.
the manner of Gods revealing his will here to Abimelech by Dream, being but an incidental circumstance upon the bye, and not belonging to the main of the present story.
the manner of God's revealing his will Here to Abimelech by Dream, being but an incidental circumstance upon the buy, and not belonging to the main of the present story.
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the manner of Gods revealing his will here to Abimelech by Dream, being but an incidental circumstance upon the bye, and not belonging to the main of the present story.
the manner of God's revealing his will Here to Abimelech by Dream, being but an incidental circumstance upon the buy, and not belonging to the main of the present story.
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and God who is the searcher of all hearts, alloweth the allegation, and acknowledgeth that integrity, [ Yea I know that thou didst this in the integrity of thy heart. ]
and God who is the searcher of all hearts, alloweth the allegation, and acknowledgeth that integrity, [ Yea I know that thou didst this in the integrity of thy heart. ]
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and it will bear them all, as signifying properly Perfection or Innocency. You would think by that word, that Abimelech had in this whole businesse walked in the sight of God with a pure, and upright, and true, and single, and perfect heart.
and it will bear them all, as signifying properly Perfection or Innocency. You would think by that word, that Abimelech had in this Whole business walked in the sighed of God with a pure, and upright, and true, and single, and perfect heart.
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where the active power only is restrained, and not the inward corruption subdued. Besides, Sarah was taken into the house, and there kept for lewd purposes :
where the active power only is restrained, and not the inward corruption subdued. Beside, Sarah was taken into the house, and there kept for lewd Purposes:
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that in this particular, wherewith it seemed to him God by so threatning him did charge him, in wronging Abraham by taking his wife from him, his conscience could witnesse the Innocency of his heart;
that in this particular, wherewith it seemed to him God by so threatening him did charge him, in wronging Abraham by taking his wife from him, his conscience could witness the Innocency of his heart;
and he knew no other by her than so, when he took her into his house, supposing her to be a single Woman: if he had known she had been any mans Wife, he would not for any good have done the man so foul an injury,
and he knew no other by her than so, when he took her into his house, supposing her to be a single Woman: if he had known she had been any men Wife, he would not for any good have done the man so foul an injury,
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viz. as free in this particular from any intent, either to injure Abraham, or to sin against the light of his own Conscience, by committing adultery with anothers wife.
viz. as free in this particular from any intent, either to injure Abraham, or to since against the Light of his own Conscience, by committing adultery with another's wife.
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And the first thing we will insist upon from these words shall be, The grievousnesse of the sin of Adultery, hatefull even in the judgement of those men, who made small or no conscience at all of Fornication. See how this is raised from the Text. Abimelechs heart never smote him for taking Sarah into his house,
And the First thing we will insist upon from these words shall be, The grievousness of the since of Adultery, hateful even in the judgement of those men, who made small or no conscience At all of Fornication. See how this is raised from the Text. Abimelechs heart never smote him for taking Sarah into his house,
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or considered not, that such fornication (though in a King) was a Sin. But the very frame of his Apology sheweth, that if he had known her to be another mans Wife ;
or considered not, that such fornication (though in a King) was a Sin. But the very frame of his Apology shows, that if he had known her to be Another men Wife;
but he should have been NONLATINALPHABET, his own heart would have condemned him for it, and he should therein have sinned grosly against the light of his own Conscience.
but he should have been, his own heart would have condemned him for it, and he should therein have sinned grossly against the Light of his own Conscience.
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I say, it cannot be doubtfull to us, but that all fornication, how simple soever, is a sin foul and odious in the sight of God, and deadly to the committer.
I say, it cannot be doubtful to us, but that all fornication, how simple soever, is a sin foul and odious in the sighed of God, and deadly to the committer.
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Secondly, causing usually consumption of estate, rottennesse of bones, and losse of good-name. Thirdly, stealing away the heart of those that are once ensnared therewith,
Secondly, causing usually consumption of estate, rottenness of bones, and loss of Good-name. Thirdly, stealing away the heart of those that Are once Ensnared therewith,
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and bewitching them even unto perdition, in such powerful sort, that it is seldom seen, a man once brought under by this sin, to recover himself again and to get the victory over it.
and bewitching them even unto perdition, in such powerful sort, that it is seldom seen, a man once brought under by this since, to recover himself again and to get the victory over it.
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Fourthly, putting over the guilty to the severe immediate judgement of God himself; who for this sin slew of the Israelites in one day 23 or 24 thousand.
Fourthly, putting over the guilty to the severe immediate judgement of God himself; who for this since slew of the Israelites in one day 23 or 24 thousand.
in depriving it (by making it the instrument of filthinesse, and the members of an harlot,) of that honour whereunto God had ordained it, to be a member of Christ, and the Temple of the Holy Ghost.
in depriving it (by making it the Instrument of filthiness, and the members of an harlot,) of that honour whereunto God had ordained it, to be a member of christ, and the Temple of the Holy Ghost.
because they esteemed it either as no sin, or as one of the least. It was not only the fond speech of an indulgent and doating old Father in the excuse of his licentious son in the Comedy, Non est flagitium mihi crede adolescentulum scortari ; (and yet he spake but as the generality of them then thought:) but it was the serious plea also of the grave Roman Oratour, in the behalf of his Client, in open Court,
Because they esteemed it either as no since, or as one of the least. It was not only the found speech of an indulgent and doting old Father in the excuse of his licentious son in the Comedy, Non est Flagitium mihi crede adolescentulum scortari; (and yet he spoke but as the generality of them then Thought:) but it was the serious plea also of the grave Roman Orator, in the behalf of his Client, in open Court,
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before the severity of the sage and Reverend bench of Judges, Quando hoc non factum est? quando reprehensum? quando non permissum? and, Datur omnium concessu, &c. Nor in the lust of concupiscence, (saith St. Paul) as the Gentiles which know not God.
before the severity of the sage and Reverend bench of Judges, Quando hoc non factum est? quando reprehensum? quando non permissum? and, Datur omnium concessu, etc. Nor in the lust of concupiscence, (Says Saint Paul) as the Gentiles which know not God.
who having their understanding darkned through the ignorance that was in them, because of the blindnesse of their hearts, wrought such uncleannesse not only without remorse,
who having their understanding darkened through the ignorance that was in them, Because of the blindness of their hearts, wrought such uncleanness not only without remorse,
but even with greedinesse: that the Apostles had much adoe with those men, whom by the preaching of the Gospel they had converted from Gentilism to Christianity, before they could reclaim them from an Errour so inveterate both in the judgement and practise. Saint Paul therefore,
but even with greediness: that the Apostles had much ado with those men, whom by the preaching of the Gospel they had converted from Gentilism to Christianity, before they could reclaim them from an Error so inveterate both in the judgement and practise. Saint Paul Therefore,
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as it both became and concerned him being the Apostle and Doctor of the Gentiles, often toucheth upon this string in his Epistles written unto the Churches of the Gentiles. But no where doth he set himself more fully and directly, with much evidence of reason and strength of argument, against this Sin and errour, than in the first Epistle he wrote to the Corinthians: because among them this sin, was both it self most rife in the practise, (the Corinthians being notedly infamous for lust and wantonnesse ;) and it was also as much slighted there as any where:
as it both became and concerned him being the Apostle and Doctor of the Gentiles, often touches upon this string in his Epistles written unto the Churches of the Gentiles. But no where does he Set himself more Fully and directly, with much evidence of reason and strength of argument, against this since and error, than in the First Epistle he wrote to the Corinthians: Because among them this since, was both it self most rife in the practice, (the Corinthians being notedly infamous for lust and wantonness;) and it was also as much slighted there as any where:
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Out of which consideration, the Apostles in that first General Councel holden at Jerusalem, Acts 15. thought it needfull by Ecclesiastical Canon, among some other indifferent things for the Churches peace, to lay this restraint upon the converted Gentiles, that they should abstain from Fornication. Not,
Out of which consideration, the Apostles in that First General Council held At Jerusalem, Acts 15. Thought it needful by Ecclesiastical Canon, among Some other indifferent things for the Churches peace, to lay this restraint upon the converted Gentiles, that they should abstain from Fornication. Not,
as if Fornication were in it self an indifferent thing, as those other things were; nor, as if those other things were in themselves and simply unlawfull, as Fornication was:
as if Fornication were in it self an indifferent thing, as those other things were; nor, as if those other things were in themselves and simply unlawful, as Fornication was:
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but only made such, by divine positive Law. A strange thng it is, and to my seeming not lesse than a mystery, that those men that speak so harshly of Marriage which God hath ordained, should withall speak so favourably of fornication which God hath forbidden :
but only made such, by divine positive Law. A strange thng it is, and to my seeming not less than a mystery, that those men that speak so harshly of Marriage which God hath ordained, should withal speak so favourably of fornication which God hath forbidden:
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or any of that I have yet said, spoken to give the least shadow of liberty or excuse, to Fornication or any uncleannesse, which Saint Paul would not have so much as named among the Saints;
or any of that I have yet said, spoken to give the least shadow of liberty or excuse, to Fornication or any uncleanness, which Saint Paul would not have so much as nam among the Saints;
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— not named with allowance, not named with any extenuation, not named but with some detestation. But the very thing for which I have spoken all this, is to shew, how inexcusable the Adulterer is:
— not nam with allowance, not nam with any extenuation, not nam but with Some detestation. But the very thing for which I have spoken all this, is to show, how inexcusable the Adulterer is:
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nor could be committed by the two offending parties, without wrong done to a third. And therefore if any thing might be said colourably to excuse Fornication, (as there can be nothing said justly ;) yet if any such thing could be said for Fornication, it would not reach to excuse Adultery: because of the injury that cleaveth thereunto.
nor could be committed by the two offending parties, without wrong done to a third. And Therefore if any thing might be said colorably to excuse Fornication, (as there can be nothing said justly;) yet if any such thing could be said for Fornication, it would not reach to excuse Adultery: Because of the injury that cleaveth thereunto.
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what a beast then is the Adulterer, and what a Monster, whom that remedy doth no good upon? In the marriage knot, there is some expression and representation of the Love-covenant betwixt Christ, and his Church :
what a beast then is the Adulterer, and what a Monster, whom that remedy does not good upon? In the marriage knot, there is Some expression and representation of the Love-covenant betwixt christ, and his Church:
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but what good assurance can the Adulterer have that he is within that Covenant, when he breaketh this Knot ? Every married person hath ipso facto surrendred up the right and interest he had in and over his own body, and put it out of his own into the power of another:
but what good assurance can the Adulterer have that he is within that Covenant, when he breaks this Knot? Every married person hath ipso facto surrendered up the right and Interest he had in and over his own body, and put it out of his own into the power of Another:
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[ Men do not despise a thief if he steal to satisfie his soul, when he is hungry, &c. But who so committeth adultery with a Woman, lacketh understanding:
[ Men do not despise a thief if he steal to satisfy his soul, when he is hungry, etc. But who so Committeth adultery with a Woman, lacketh understanding:
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or being in place and office to punish incontinent persons, by easie commutations of publick penance for a private pecuniary mulct, dost at once both beguilty thine own conscience with sordid Bribery, and embolden the adulterer to commit that sin again without fear, from which he hath once escaped without shame, or so much as valuable losse.
or being in place and office to Punish incontinent Persons, by easy commutations of public penance for a private pecuniary mulct, dost At once both beguilty thine own conscience with sordid Bribery, and embolden the adulterer to commit that since again without Fear, from which he hath once escaped without shame, or so much as valuable loss.
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For we noted before, that Ignorance was the ground of his Plea. He had indeed taken Sarah into his house, who was another mans Wife: but he hopeth that shall not be imputed to him as a fault,
For we noted before, that Ignorance was the ground of his Plea. He had indeed taken Sarah into his house, who was Another men Wife: but he Hopes that shall not be imputed to him as a fault,
or how far, Ignorance and Errour may excuse, or lessen sinful Actions proceeding therefrom, in point of Conscience,) let us first lay down one general, certain,
or how Far, Ignorance and Error may excuse, or lessen sinful Actions proceeding therefrom, in point of Conscience,) let us First lay down one general, certain,
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and fundamental ground, whereupon indeed dependeth especially the resolution of almost all those difficulties, that may occur in this, and many other like Questions. And that is this.
and fundamental ground, whereupon indeed dependeth especially the resolution of almost all those difficulties, that may occur in this, and many other like Questions. And that is this.
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that all other circumstances and respects laid aside, every sin is simply and absolutely by so much greater or lesser, by how much it is more or lesse voluntary.
that all other Circumstances and respects laid aside, every sin is simply and absolutely by so much greater or lesser, by how much it is more or less voluntary.
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and the very truth is, there is in every sin (every compleat sin ) a fault in every of the three. And therefore all sins, by reason of the blindnesse of the Understanding, may be called Ignorances ;
and the very truth is, there is in every since (every complete since) a fault in every of the three. And Therefore all Sins, by reason of the blindness of the Understanding, may be called Ignorances;
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yet the obliquity of the sinful Action springeth most immediately and chiefly from the special default of some one or other of the three. If the main defect be in the Vnderstanding, not apprehending that good it should, or not aright:
yet the obliquity of the sinful Actium springs most immediately and chiefly from the special default of Some one or other of the three. If the main defect be in the Understanding, not apprehending that good it should, or not aright:
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the sin arising from such defect we call more properly a sin of Ignorance. If the main defect be in the Affections, some passion blinding or corrupting the Judgement:
the since arising from such defect we call more properly a since of Ignorance. If the main defect be in the Affections, Some passion blinding or corrupting the Judgement:
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the sin arising from such wilfulnesse we call a Rebellion, or a sin of Presumption. And certainly these sins of Presumption are the greatest of the three;
the since arising from such wilfulness we call a Rebellion, or a since of Presumption. And Certainly these Sins of Presumption Are the greatest of the three;
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And of sins of Ignorance, compared one with another, that is ever the least, wherein the defect is greater in the understanding, and in the will lesse.
And of Sins of Ignorance, compared one with Another, that is ever the least, wherein the defect is greater in the understanding, and in the will less.
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that yet some kinde of Ignorance and Error doth excuse from sin, sometimes wholly, but very often at least in part. The whole truth of both these conclusions, we may see in this one action of Abimelech, in taking Sarah into his house.
that yet Some kind of Ignorance and Error does excuse from since, sometime wholly, but very often At least in part. The Whole truth of both these conclusions, we may see in this one actium of Abimelech, in taking Sarah into his house.
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and thence also a twofold Ignorance. The one was an Error in universali, (Ignorantia Iuris, as they call it;) concerning the nature of Fornication: which being an heynous sin, he took to be either none at all, or a very small one.
and thence also a twofold Ignorance. The one was an Error in Universali, (Ignorantia Iuris, as they call it;) Concerning the nature of Fornication: which being an heinous since, he took to be either none At all, or a very small one.
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That former Ignorance ( Ignorantia juris ) in Abimelech, was in some degree voluntary. For Abimelech had in him the common Principles of the Law of nature ;
That former Ignorance (Ignorantia Juris) in Abimelech, was in Some degree voluntary. For Abimelech had in him the Common Principles of the Law of nature;
by the light whereof, if he had been careful to have improved it, but even so far as right reason might have led a prudent and dispassionate naturall man, he might have discerned in the most simple Fornication such incongruity with those Principles,
by the Light whereof, if he had been careful to have improved it, but even so Far as right reason might have led a prudent and dispassionate natural man, he might have discerned in the most simple Fornication such incongruity with those Principles,
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and may know if he be not wanting to himself, is so far forth wilful. Now Abimelech was bound to know, that all carnal knowledge of man and woman out of the state of Wedlock was simply unlawful ;
and may know if he be not wanting to himself, is so Far forth wilful. Now Abimelech was bound to know, that all carnal knowledge of man and woman out of the state of Wedlock was simply unlawful;
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and look how much measure you abate in the wilfulnesse, so much weight you take off from the sin. The light of Nature, though to a man that could have made the best of it, it had been sufficient to have discovered the vicious deformity, and consequently the moral unlawfulnesse of Fornication;
and look how much measure you abate in the wilfulness, so much weight you take off from the since. The Light of Nature, though to a man that could have made the best of it, it had been sufficient to have discovered the vicious deformity, and consequently the moral unlawfulness of Fornication;
yet was it nothing so clear in this particular, as in many other things that concerned common equity, and commutative Iustice. Besides common Opinion, and the Custome of the times,
yet was it nothing so clear in this particular, as in many other things that concerned Common equity, and commutative Justice Beside Common Opinion, and the Custom of the times,
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might easily carry him with the stream, and make him adventure to do as most did, without any scruple, or so much as suspicion of such foul wickednesse, in a course so universally allowed and practised.
might Easily carry him with the stream, and make him adventure to do as most did, without any scruple, or so much as suspicion of such foul wickedness, in a course so universally allowed and practised.
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And I make no question, the premises considered, but that Abrahams sin in denying Sarah to be his wife (notwithstanding the equivocating trick he had to help it) was by many degrees greater, than was Abimelechs in taking her:
And I make no question, the premises considered, but that Abrahams since in denying Sarah to be his wife (notwithstanding the equivocating trick he had to help it) was by many Degrees greater, than was Abimelechs in taking her:
as being done more against knowledge, and therefore more wilfully. Abimelechs sin in taking her, though with some degrees of wilfulnesse, being yet a sin rather of Ignorance :
as being done more against knowledge, and Therefore more wilfully. Abimelechs sin in taking her, though with Some Degrees of wilfulness, being yet a since rather of Ignorance:
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yet that other Error of his ( Ignorantia facti, in mistaking a married woman for a single) doth wholly excuse his fact from the sins of injustice, in coveting and taking another mans Wife, against the eighth and the tenth Commandements.
yet that other Error of his (Ignorantia facti, in mistaking a married woman for a single) does wholly excuse his fact from the Sins of injustice, in coveting and taking Another men Wife, against the eighth and the tenth commandments.
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and therefore though he took his wife from him indeed, yet not knowing any such matter by her, especially having withall made ordinary and requisite enquiry thereafter, it must be granted he did it unwittingly, and therefore unwilfully: and therefore also unsinfully, as to that species of sin.
and Therefore though he took his wife from him indeed, yet not knowing any such matter by her, especially having withal made ordinary and requisite enquiry thereafter, it must be granted he did it unwittingly, and Therefore unwilfully: and Therefore also unsinfully, as to that species of since.
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Such ignorance therefore, as preventeth à toto, and cutteth off all consent of the will, must needs also excuse, and that à toto, the Actions that proceed there-from from being sins.
Such ignorance Therefore, as preventeth à toto, and cutteth off all consent of the will, must needs also excuse, and that à toto, the Actions that proceed therefrom from being Sins.
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By what hath been spoken we may see in part, what kinde of Ignorance it is, that will excuse us from sin, either in whole, or in part ; and what will not.
By what hath been spoken we may see in part, what kind of Ignorance it is, that will excuse us from since, either in Whole, or in part; and what will not.
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And if they were saved in their faith, why may not the same faith save us? and why will not you also be of that religion that brought them to Heaven? ] A motive more plausible, than strong: the Vanity whereof our present Observation duly considered and rightly applyed fully discovereth.
And if they were saved in their faith, why may not the same faith save us? and why will not you also be of that Religion that brought them to Heaven? ] A motive more plausible, than strong: the Vanity whereof our present Observation duly considered and rightly applied Fully Discovereth.
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But how can Idolaters, living and dying so without repentance, be saved? It is answered, that ignorance in point of fact, so conditioned as hath been shewed, doth so excuse à toto ;
But how can Idolaters, living and dying so without Repentance, be saved? It is answered, that ignorance in point of fact, so conditioned as hath been showed, does so excuse à toto;
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that an Action proceeding thence, though it have a material inconformity unto the Law of God, is yet not formally a sin. But I do not so excuse the Idolatry of our Fore-fathers,
that an Actium proceeding thence, though it have a material inconformity unto the Law of God, is yet not formally a since. But I do not so excuse the Idolatry of our Forefathers,
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We have much reason to conceive good hope of the salvation of many of our Fore-fathers: who led away with the common superstitions of those blinde times, might yet by those general truths, which by the mercy of God were preserved amid the foulest overspreadings of Popery, agreeable to the Word of God, (though clogged with an addition of many superstitions and Antichristian inventions withal,) be brought to true Faith in the Son of God; unfeigned Repentance from dead works;
We have much reason to conceive good hope of the salvation of many of our Forefathers: who led away with the Common superstitions of those blind times, might yet by those general truths, which by the mercy of God were preserved amid the Foulest overspreadings of Popery, agreeable to the Word of God, (though clogged with an addition of many superstitions and Antichristian Inventions withal,) be brought to true Faith in the Son of God; unfeigned Repentance from dead works;
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And upon the same ground, we have cause also to hope charitably of many thousand poor souls in Italy, Spain, and other parts of the Christian World at this day:
And upon the same ground, we have cause also to hope charitably of many thousand poor Souls in Italy, Spain, and other parts of the Christian World At this day:
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And as for their Repentance, it is as certain, that as many of them as are saved, did repent of their Idolatries, as it is certain no Idolater, nor other sinner can be saved without Repentance. But then, there is a double difference to be observed, between Repentance for Ignorances, and for known sins. The one is, that known sins must be confessed,
And as for their Repentance, it is as certain, that as many of them as Are saved, did Repent of their Idolatries, as it is certain no Idolater, nor other sinner can be saved without Repentance. But then, there is a double difference to be observed, between Repentance for Ignorances, and for known Sins. The one is, that known Sins must be confessed,
and repented of, and pardon asked for them in particular, every one singly by it self, (I mean for the kindes, though not ever for the individuals, ) every kinde by it self, at least where God alloweth time and leisure to the Penitent, to call himself to a punctual examination of his life past,
and repented of, and pardon asked for them in particular, every one singly by it self, (I mean for the Kinds, though not ever for the individuals,) every kind by it self, At lest where God alloweth time and leisure to the Penitent, to call himself to a punctual examination of his life past,
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and to crave pardon for them by the lump, as David doth in the 19. Psalm, [ Who can understand all his Errors? Lord, cleanse thou me from my secret sins.
and to crave pardon for them by the lump, as David does in the 19. Psalm, [ Who can understand all his Errors? Lord, cleanse thou me from my secret Sins.
and it is but an hypocritical semblance of penance without the truth of the thing, where is no care, either endeavour of reformation. But ignorances may be faithfully repented of, and yet still continued in. The reason;
and it is but an hypocritical semblance of penance without the truth of the thing, where is no care, either endeavour of Reformation. But ignorances may be faithfully repented of, and yet still continued in. The reason;
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as well as they continued what they were, and yet went to heaven? If I be an Idolater, it is out of my Errour and Ignorance: and if that general Prayer unto God at the last, to forgive me all my Ignorances, will serve the turn, I may run the same course I do without danger or fear:
as well as they continued what they were, and yet went to heaven? If I be an Idolater, it is out of my Error and Ignorance: and if that general Prayer unto God At the last, to forgive me all my Ignorances, will serve the turn, I may run the same course I do without danger or Fear:
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Consider yet, there is a great difference between their state and thine, between thine ignorance and theirs. They had but a very small enjoyance of the light of Gods Word, hid from them under two bushels for sureness:
Consider yet, there is a great difference between their state and thine, between thine ignorance and theirs. They had but a very small enjoyance of the Light of God's Word, hid from them under two bushels for sureness:
because the light was kept from, and the land was dark about them, as the darkness of Egypt. But thou livest as in a Goshen, where the light encompasseth thee in on all sides;
Because the Light was kept from, and the land was dark about them, as the darkness of Egypt. But thou Livest as in a Goshen, where the Light encompasses thee in on all sides;
Yet is thy blindeness greater, (for who so blinde, as he that will not see?) and more inexcusable: because thou shuttest thine eyes against the light, lest thou shouldst see and be converted, and God should heal thee.
Yet is thy blindness greater, (for who so blind, as he that will not see?) and more inexcusable: Because thou shuttest thine eyes against the Light, lest thou Shouldst see and be converted, and God should heal thee.
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Briefly, they wanted the light, thou shunnest it: they lived in darkness; thou delightest in it: their ignorance was simple ; thine affected and wilful.
Briefly, they wanted the Light, thou shunnest it: they lived in darkness; thou delightest in it: their ignorance was simple; thine affected and wilful.
and for want of love and affection to the truth, art justly given over to strong delusions, to believe fables, and to put thy confidence in things that are lies. So much for that matter.
and for want of love and affection to the truth, art justly given over to strong delusions, to believe fables, and to put thy confidence in things that Are lies. So much for that matter.
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Secondly, here is a needful admonition for us all, not to flatter our selves for our ignorance of those things, that concern us in our general or particular Callings;
Secondly, Here is a needful admonition for us all, not to flatter our selves for our ignorance of those things, that concern us in our general or particular Callings;
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as if for that ignorance our reckoning should be easier at the day of judgement. Ignorance indeed excuseth sometimes, sometimes lesseneth a fault, but yet not all ignorance, all faults;
as if for that ignorance our reckoning should be Easier At the day of judgement. Ignorance indeed excuseth sometime, sometime lessens a fault, but yet not all ignorance, all Faults;
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and the offender much more inexcusable. A heedless servant, that neither knoweth, nor doth his Masters will, deserveth some stripes. A stubborn servant that knoweth it,
and the offender much more inexcusable. A heedless servant, that neither Knoweth, nor does his Masters will, deserveth Some stripes. A stubborn servant that Knoweth it,
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and yet transgresseth it, deserveth more stripes. But worse than them both is that ungracious servant, who fearing his Master will appoint him something he had rather let alone, keepeth himself out of the way beforehand,
and yet Transgresseth it, deserveth more stripes. But Worse than them both is that ungracious servant, who fearing his Master will appoint him something he had rather let alone, Keepeth himself out of the Way beforehand,
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such an untoward servant deserveth yet more stripes. Would the Spirit of God, think you, in the Scripture so often cal upon us to get the knowledge of Gods will, and to increase therein;
such an untoward servant deserveth yet more stripes. Would the Spirit of God, think you, in the Scripture so often call upon us to get the knowledge of God's will, and to increase therein;
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when they are so resolved to take freedom to sin, that they chuse to be still Ignorant, rather than hazard the foregoing of any part of that freedom:
when they Are so resolved to take freedom to since, that they choose to be still Ignorant, rather than hazard the foregoing of any part of that freedom:
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what do they, but even run on blindfold into hell? and through inner, poast along unto utter darkness, where shall be weeping and gnashing of teeth? Frustrà sibi de ignorantiâ blandiuntur, saith S. Bernard, qui ut liberiùs peccent libenter ignorant.
what do they, but even run on blindfold into hell? and through inner, post along unto utter darkness, where shall be weeping and gnashing of teeth? Frustrà sibi de ignorantiâ blandiuntur, Says S. Bernard, qui ut liberiùs peccent Libenter ignorant.
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But then in the third place consider, that if all ignorance will not excuse an offender, (though some do:) how canst thou hope to finde any colour of excuse or extenuation, that sinnest wilfully with knowledge,
But then in the third place Consider, that if all ignorance will not excuse an offender, (though Some doe:) how Canst thou hope to find any colour of excuse or extenuation, that Sinnest wilfully with knowledge,
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and against the light of thine own conscience? The least sin thus committed, is in some degree a Presumptuous sin, and carryeth with it a contempt of God: and in that regard is greater,
and against the Light of thine own conscience? The least since thus committed, is in Some degree a Presumptuous since, and Carrieth with it a contempt of God: and in that regard is greater,
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than any sin of Ignorance. To him that knoweth to do good, and doth it not, to him it is a sin, saith Saint Iames: Sin beyond all plea of excuse. Saint Paul though he were a Persecutor of the Truth, a Blasphemer of the Lord, and injurious to the Brethren;
than any since of Ignorance. To him that Knoweth to do good, and does it not, to him it is a since, Says Saint James: since beyond all plea of excuse. Saint Paul though he were a Persecutor of the Truth, a Blasphemer of the Lord, and injurious to the Brothers;
But he that sinneth against knowledge, doth Ponere obicem, (if you will allow the phrase, and it may be allowed in this sense: ) he doth not only provoke the Iustice of God by his sin (as every other sinner doth,) but he doth also damb up the Mercy of God by his contempt, and doth his part to shut himself out for ever from all possibility of pardon ;
But he that Sinneth against knowledge, does Ponere obicem, (if you will allow the phrase, and it may be allowed in this sense:) he does not only provoke the justice of God by his sin (as every other sinner does,) but he does also dam up the Mercy of God by his contempt, and does his part to shut himself out for ever from all possibility of pardon;
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Rather give all diligence, to adde to your knowledge Temperance, and Patience, and Godliness, and brotherly kindeness, and Charity, and other good graces.
Rather give all diligence, to add to your knowledge Temperance, and Patience, and Godliness, and brotherly kindness, and Charity, and other good graces.
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and increase the number of his stripes, and adde to the weight and measure of his own most just condemnation. Know this, that although Integrity of heart may stand with some ignorances, as Abimelech here pleadeth it, and God alloweth it:
and increase the number of his stripes, and add to the weight and measure of his own most just condemnation. Know this, that although Integrity of heart may stand with Some ignorances, as Abimelech Here pleads it, and God alloweth it:
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when the things storied in this chapter were done, Abimelech doubtlesse was an unbeleever, a stranger to the covenant of God made with Abraham, and so in the state of a carnal and meer natural man.
when the things storied in this chapter were done, Abimelech doubtless was an unbeliever, a stranger to the Covenant of God made with Abraham, and so in the state of a carnal and mere natural man.
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And yet both he pleadeth, and God approveth, the innocency and integrity of his heart in this businesse, [ Yea, I know that thou diddest this in the integrity of thine heart.
And yet both he pleads, and God approveth, the innocency and integrity of his heart in this business, [ Yea, I know that thou didst this in the integrity of thine heart.
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] Note hence, That in an unbeleever and natural man, and therefore also in a wicked person and a cast-away, (for as to the present state, the unregenerate and the Reprobate, are equally incapable of good things;) there may be truth and singlenesse, and integrity of heart in some particular Actions.
] Note hence, That in an unbeliever and natural man, and Therefore also in a wicked person and a castaway, (for as to the present state, the unregenerate and the Reprobate, Are equally incapable of good things;) there may be truth and singleness, and integrity of heart in Some particular Actions.
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We use to teach, and that truly, according to the plain evidence of Scripture, and the judgement of the ancient Fathers, against the contrary tenet of the later Church of Rome ;
We use to teach, and that truly, according to the plain evidence of Scripture, and the judgement of the ancient Father's, against the contrary tenet of the later Church of Rome;
that all the works of unbeleevers and natural men, are not only stained with sin, (for so are the best works of the faithful too;) but also are really and truly sins:
that all the works of unbelievers and natural men, Are not only stained with since, (for so Are the best works of the faithful too;) but also Are really and truly Sins:
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both in their own nature, because they spring from a corrupt fountain, for That which is born of the flesh is flesh, and it is impossible that a corrupt tree should bring forth good fruit ;
both in their own nature, Because they spring from a corrupt fountain, for That which is born of the Flesh is Flesh, and it is impossible that a corrupt tree should bring forth good fruit;
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and also in Gods estimation, because he beholdeth them as out of Christ, in and through whom alone he is well pleased. St. Augustines judgement concerning such mens works is well known, who pronounceth of the best of them, that they are but splendida peccata, glorious sins:
and also in God's estimation, Because he beholdeth them as out of christ, in and through whom alone he is well pleased. Saint Augustine's judgement Concerning such men's works is well known, who pronounceth of the best of them, that they Are but splendida Peccata, glorious Sins:
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as if his person were accepted, and for the persons sake all or any of his actions approved with God, accepting them as perfect, through the supply of the abundant perfections of Christ then to come.
as if his person were accepted, and for the Persons sake all or any of his actions approved with God, accepting them as perfect, through the supply of the abundant perfections of christ then to come.
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That first and legall integrity, supposeth the righteousnesse of works, which no man hath; this latter and Evangelical integrity, the righteousnesse of Faith, which no unbeliever hath:
That First and Legal integrity, Supposeth the righteousness of works, which no man hath; this latter and Evangelical integrity, the righteousness of Faith, which no unbeliever hath:
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or Evangelically perfect, that is out of Christ. But there is • third kinde of integrity of heart, inferiour to both these, which God here acknowledgeth in Abimelech ;
or Evangelically perfect, that is out of christ. But there is • third kind of integrity of heart, inferior to both these, which God Here acknowledgeth in Abimelech;
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when the heart of a meer natural man is careful to follow the direction and guidance of right reason, according to that light (of Nature, or Revelation ) which is in him, without hollownesse, halting, and hypocrisie;
when the heart of a mere natural man is careful to follow the direction and guidance of right reason, according to that Light (of Nature, or Revelation) which is in him, without hollowness, halting, and hypocrisy;
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then this very Integrity whereof we now speak. Not that an Unbeliever can have a good conscience, taken in strict propriety of truth, and in a spiritual sense.
then this very Integrity whereof we now speak. Not that an Unbeliever can have a good conscience, taken in strict propriety of truth, and in a spiritual sense.
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so that to them that are defiled and unbeleeving nothing is pure, but even their minde and conscience is defiled, as speaketh S. Paul, Tit. 1. and being so defiled, can never be made good, till their hearts be sprinkled from that pollution, by the bloud of Christ, who through the eternal spirit offered himself without spot to God, and till the Conscience be purged by the same bloud from dead works to serve the living God, as speaketh the same Apostle, Heb. 9. and 10.
so that to them that Are defiled and unbelieving nothing is pure, but even their mind and conscience is defiled, as speaks S. Paul, Tit. 1. and being so defiled, can never be made good, till their hearts be sprinkled from that pollution, by the blood of christ, who through the Eternal Spirit offered himself without spot to God, and till the Conscience be purged by the same blood from dead works to serve the living God, as speaks the same Apostle, Hebrew 9. and 10.
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or any thing that could befall them, than wilfully to transgresse those rules, and notions, and dictates of piety and equity, which the God of Nature had imprinted in their Consciences. Could heathen men and unbeleevers have taken so much comfort in the testimony of an excusing Conscience, as it appeareth many of them did;
or any thing that could befall them, than wilfully to transgress those rules, and notions, and dictates of piety and equity, which the God of Nature had imprinted in their Consciences. Could heathen men and unbelievers have taken so much Comfort in the testimony of an excusing Conscience, as it appears many of them did;
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if such a Conscience were not in the kinde, (that is Morally) Good ? Or how else could St. Paul have made that protestat•on he did in the Councel, [ Men and Brethren, I have lived in all good conscience before God untill this day:
if such a Conscience were not in the kind, (that is Morally) Good? Or how Else could Saint Paul have made that protestat•on he did in the Council, [ Men and Brothers, I have lived in all good conscience before God until this day:
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and no better, (for his heart even then hankered after the wages of unrighteousnesse, ) when he looked a squint upon Balaks liberal offer, with this answer.
and no better, (for his heart even then hankered After the wages of unrighteousness,) when he looked a squint upon Balaks liberal offer, with this answer.
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But I assure my self, many thousands of unbeleevers in the world, free from his hypocrisie would not for ten times as much as he there spake of, have gone beyond the Rules of the Law of Nature written in their hearts, to have done either lesse or more.
But I assure my self, many thousands of unbelievers in the world, free from his hypocrisy would not for ten times as much as he there spoke of, have gone beyond the Rules of the Law of Nature written in their hearts, to have done either less or more.
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The Reason of which moral integrity in men unregenerate and meerly natural, is that Imperium Rationis, that power of natural Conscience and Reason, which it hath,
The Reason of which moral integrity in men unregenerate and merely natural, is that Imperium Rationis, that power of natural Conscience and Reason, which it hath,
And from obedience to the same Law especially, spring those many rare examples of Iustice, Temperance, Gratitude, Beneficence, and other moral vertues, which we read of in Heathen men, not without admiration:
And from Obedience to the same Law especially, spring those many rare Examples of justice, Temperance, Gratitude, Beneficence, and other moral Virtues, which we read of in Heathen men, not without admiration:
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which were so many strong evidences also of this moral integrity of their hearts. A point that would bear much enlargement, if we intended to amplifie in by Instances ;
which were so many strong evidences also of this moral integrity of their hearts. A point that would bear much enlargement, if we intended to amplify in by Instances;
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and did not rather desire to draw it briefly into use, by Inferences. A just condemnation, it may be first, to many of us, who call our selves Christians, and Beleevers, and have many blessed means of direction and instruction for the due ordering of our hearts and lives which those Heathens wanted:
and did not rather desire to draw it briefly into use, by Inferences. A just condemnation, it may be First, to many of us, who call our selves Christians, and Believers, and have many blessed means of direction and instruction for the due ordering of our hearts and lives which those heathens wanted:
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but what should I say more? Certainly, unlesse our righteousnesses exceed theirs, we shall never come to heaven: but how shall we escape the nethermost hell, if our unrighteousnesses exceed theirs? Shall not Vncircumcision which is by nature,
but what should I say more? Certainly, unless our Righteousness exceed theirs, we shall never come to heaven: but how shall we escape the nethermost hell, if our Unrighteousnesses exceed theirs? Shall not Uncircumcision which is by nature,
then it can be but an uncertain Rule for us to judge of the true state of our own or other mens hearts, by what they are in some few particular actions. Men are indeed that, not which they shew themselves in some passages, but what they are in the more general and constant tenor of their lives.
then it can be but an uncertain Rule for us to judge of the true state of our own or other men's hearts, by what they Are in Some few particular actions. Men Are indeed that, not which they show themselves in Some passages, but what they Are in the more general and constant tenor of their lives.
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If we should compare Abimelech and David together, by their different behaviour in the same kinde of temptation, in two particulars of the sacred History, and look no farther:
If we should compare Abimelech and David together, by their different behaviour in the same kind of temptation, in two particulars of the sacred History, and look no farther:
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we could not but give sentence upon them quite contrary to right and truth. We should see Abimelech on the one side, though allured with Sarahs beauty;
we could not but give sentence upon them quite contrary to right and truth. We should see Abimelech on the one side, though allured with Sarahs beauty;
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plotting first, how to compasse his filthy desires with the Wife, and then after how to conceal it from the Husband, by many wicked and politick fetches;
plotting First, how to compass his filthy Desires with the Wife, and then After how to conceal it from the Husband, by many wicked and politic Fetches;
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and, when none of those would take, at last to have him murthered, being one of his principal Worthies, in a most base and unworthy fashion, with the losse of the lives of a number of innocent persons more;
and, when none of those would take, At last to have him murdered, being one of his principal Worthies, in a most base and unworthy fashion, with the loss of the lives of a number of innocent Persons more;
Abimelech the man after Gods own heart, and David a stranger from the Covenant of God? Yet was David all this while, within that Covenant: and (for any thing we know,
Abimelech the man After God's own heart, and David a stranger from the Covenant of God? Yet was David all this while, within that Covenant: and (for any thing we know,
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and then may you finde the Hypocrite and the unbeleever wholly distinguished from the godly, by the want of those right marks of sincerity that are in the godly: no zeal of Gods glory; no sense of original corruption;
and then may you find the Hypocrite and the unbeliever wholly distinguished from the godly, by the want of those right marks of sincerity that Are in the godly: no zeal of God's glory; no sense of original corruption;
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although there may be some sudden light flashes of some of them now and then in some particular Actions. Measure no mans heart then, especially not thine own, by those rarer discoveries of moral integrity in particular actions :
although there may be Some sudden Light flashes of Some of them now and then in Some particular Actions. Measure no men heart then, especially not thine own, by those rarer discoveries of moral integrity in particular actions:
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or to think our selves discharged from sin in the sight of God, upon every acquital of our own Consciences: when as all this may befall an Hypocrite, an Unbeleever, a Reprobate. When men accuse us of hypocrisie or unfaithfulnesse,
or to think our selves discharged from since in the sighed of God, upon every acquittal of our own Consciences: when as all this may befall an Hypocrite, an Unbeliever, a Reprobate. When men accuse us of hypocrisy or unfaithfulness,
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Our integrity, (though it be but Moral, and though but only in those actions wherein they charge us wrongfully,) and the testimony of our own consciences, may be of very serviceable use to us thus farre, to make us regardlesse of the accusations of unjust men:
Our integrity, (though it be but Moral, and though but only in those actions wherein they charge us wrongfully,) and the testimony of our own Consciences, may be of very serviceable use to us thus Far, to make us regardless of the accusations of unjust men:
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and therefore so long as I know nothing by my self of those things, wherein you censure me, I little reckon what either you, or any others shall think or say by me.
and Therefore so long as I know nothing by my self of those things, wherein you censure me, I little reckon what either you, or any Others shall think or say by me.
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Let no Excusations of our own Consciences on the one side, or confidence of any integrity in our selves, make us presume we shall be able to stand just in the sight of God,
Let no Excusations of our own Consciences on the one side, or confidence of any integrity in our selves, make us presume we shall be able to stand just in the sighed of God,
if he should enter into Judgement with us: but let us rather make suit unto him, that since we cannot Psal. 19.19. understand all our own errors, he would be pleased to cleanse us from our secret sins.
if he should enter into Judgement with us: but let us rather make suit unto him, that since we cannot Psalm 19.19. understand all our own errors, he would be pleased to cleanse us from our secret Sins.
And on the other side, let no accusations of our own Consciences, or guiltiness of our manifold frailties and secret hypocrisies, make us despair of obtaining his favour and righteousness:
And on the other side, let no accusations of our own Consciences, or guiltiness of our manifold frailties and secret Hypocrisies, make us despair of obtaining his favour and righteousness:
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Of the former branch of Gods reply to Abimelech, in those former words of the Text, [ Yea I know that thou didst this in the integrity of thy heart ] hitherto.
Of the former branch of God's reply to Abimelech, in those former words of the Text, [ Yea I know that thou didst this in the integrity of thy heart ] hitherto.
That may be, non dedi potestatem, I did not give thee leave or power, and so giving is sometimes used for suffering, as Psal. 16. Non dabis sanctum tuum, Thou wilt not suffer, &c. and elsewhere.
That may be, non dedi potestatem, I did not give thee leave or power, and so giving is sometime used for suffering, as Psalm 16. Non Dabis sanctum tuum, Thou wilt not suffer, etc. and elsewhere.
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we do it so alone, without his help, that we never do it, but when he letteth us alone, and leaveth us destitute of his help. For the kinde, and manner, and measure, and circumstances, and events, and other the appurtenances of sin;
we do it so alone, without his help, that we never do it, but when he lets us alone, and Leaveth us destitute of his help. For the kind, and manner, and measure, and Circumstances, and events, and other the appurtenances of since;
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[ Therefore suffered I thee not, To touch her. ] Signifying that God had so far restrained Abimelech from the accomplishment of his wicked and unclean purposes, that Sarah was preserved free by his good providence, not only from actual adultery, but from all unchaste and wanton dalliance also with Abimelech.
[ Therefore suffered I thee not, To touch her. ] Signifying that God had so Far restrained Abimelech from the accomplishment of his wicked and unclean Purposes, that Sarah was preserved free by his good providence, not only from actual adultery, but from all unchaste and wanton dalliance also with Abimelech.
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And it is to be acknowledged the great mercy of God, when at any time he doth, (and he doth ever and anon more or less,) by his gracious and powerful restraint with-hold any man, from running into those extremities of sin and mischief, whereinto his own corruption would carry him headlong, especially when it is set a gog by the cunning perswasions of Satan, and the manifold temptations that are in the world through lust.
And it is to be acknowledged the great mercy of God, when At any time he does, (and he does ever and anon more or less,) by his gracious and powerful restraint withhold any man, from running into those extremities of sin and mischief, whereinto his own corruption would carry him headlong, especially when it is Set a gog by the cunning persuasions of Satan, and the manifold temptations that Are in the world through lust.
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Sometimes he cooleth their resolutions, by presenting unto their thoughts the terrors of the Law, the strictness of the last Account, and the endless unsufferable torments of Hell-fire. Sometimes,
Sometime he cooleth their resolutions, by presenting unto their thoughts the terrors of the Law, the strictness of the last Account, and the endless unsufferable torments of Hell-fire. Sometime,
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The Points then that arise from this part of my Text, are these. 1. Men do not always commit those evils, their own desires, or outward temptations prompt them unto. 2. That they do it not, it is from Gods restraint. 3. That God restraineth them, it is of his own gracious goodness and mercy. The common subject matter of the whole three points, being one, viz. Gods restraint of mans sin ;
The Points then that arise from this part of my Text, Are these. 1. Men do not always commit those evils, their own Desires, or outward temptations prompt them unto. 2. That they do it not, it is from God's restraint. 3. That God restraineth them, it is of his own gracious Goodness and mercy. The Common Subject matter of the Whole three points, being one, viz. God's restraint of men since;
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God sometimes restraineth men à Toto, from the whole sin, whereunto they are tempted; as he with-held Ioseph from consenting to the perswasions of his Mistress:
God sometime restraineth men à Toto, from the Whole since, whereunto they Are tempted; as he withheld Ioseph from consenting to the persuasions of his Mistress:
suffering them perhaps but only to desire the evill, perhaps to resolve upon it, perhaps to prepare for it, perhaps to begin to act it, perhaps to proceed far in it,
suffering them perhaps but only to desire the evil, perhaps to resolve upon it, perhaps to prepare for it, perhaps to begin to act it, perhaps to proceed Far in it,
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and yet keeping them back from falling into the extremity of the sin, or accomplishing their whole desire in the full and final consummation thereof;
and yet keeping them back from falling into the extremity of the since, or accomplishing their Whole desire in the full and final consummation thereof;
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as here he dealt with Abimelech. Abimelech sinned against the eighth Commandement, in taking Sarah injuriously from Abraham, say he had been but her brother;
as Here he dealt with Abimelech. Abimelech sinned against the eighth Commandment, in taking Sarah injuriously from Abraham, say he had been but her brother;
and he sinned against the seventh Commandement in a foul degree, in harbouring such wanton and unchaste thoughts concerning Sarah, and making such way as he did, (by taking her into his house,) for the satisfying of his lust therein:
and he sinned against the seventh Commandment in a foul degree, in harbouring such wanton and unchaste thoughts Concerning Sarah, and making such Way as he did, (by taking her into his house,) for the satisfying of his lust therein:
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which is a very tender and tickle thing, when it is once stirred, and will boggle now and then at a very small matter in comparison, over it will do at some other times.
which is a very tender and tickle thing, when it is once stirred, and will boggle now and then At a very small matter in comparison, over it will do At Some other times.
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& keepeth them back from many sins and mischiefs, at least from the extremity of many sins and mischiefs, whereunto otherwise Nature and Temptation would carry them with a strong current.
& Keepeth them back from many Sins and mischiefs, At least from the extremity of many Sins and mischiefs, whereunto otherwise Nature and Temptation would carry them with a strong current.
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Not to speak yet of that sweet, and of all other the most blessed and powerful restraint, which is wrought in us by the Spirit of Sanctification, renewing the soul,
Not to speak yet of that sweet, and of all other the most blessed and powerful restraint, which is wrought in us by the Spirit of Sanctification, renewing the soul,
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In the mean time, that there is something or other, that restraineth men from doing some evils, unto which they have not only a natural proneness, but perhaps withal an actual desire and purpose;
In the mean time, that there is something or other, that restraineth men from doing Some evils, unto which they have not only a natural proneness, but perhaps withal an actual desire and purpose;
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might be shewn by a world of instances: but because every mans daily experience can abundantly furnish him with some, we will therefore content our selves with the fewer.
might be shown by a world of instances: but Because every men daily experience can abundantly furnish him with Some, we will Therefore content our selves with the fewer.
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and he had power to his will, to have done Iacob a mischief, Iacob being but imbellis turba, no more but himself, his wives and his little ones, with his flocks and herds,
and he had power to his will, to have done Iacob a mischief, Iacob being but imbellis turba, no more but himself, his wives and his little ones, with his flocks and herds,
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Take thou heed that thou speak not to Jacob either good or bad: ] See the story in Gen. 31. The same Iacob had a Brother, as unkinde as that Uncle, nay much more despightfully bent against him than he;
Take thou heed that thou speak not to Jacob either good or bad: ] See the story in Gen. 31. The same Iacob had a Brother, as unkind as that Uncle, nay much more despitefully bent against him than he;
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and then I will slay my Brother Jacob;) and although the Mother well hoped, that some few days time and absence would appease the fury of Esau, and all should be forgotten;
and then I will slay my Brother Jacob;) and although the Mother well hoped, that Some few days time and absence would appease the fury of Esau, and all should be forgotten;
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yet twenty years after the old grudge remained, and upon Iacobs approach Esau goeth forth to meet him with 400. men, armed (as it should seem) for his destruction:
yet twenty Years After the old grudge remained, and upon Iacobs approach Esau Goes forth to meet him with 400. men, armed (as it should seem) for his destruction:
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which cast Iacob into a terrible fear, and much distressed he was good man, and glad to use the best wit he had, by dividing his Companies, to provide for the safety at least of some part of his charge.
which cast Iacob into a terrible Fear, and much distressed he was good man, and glad to use the best wit he had, by dividing his Companies, to provide for the safety At least of Some part of his charge.
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And yet behold at the encounter, no use at all of the 400. men, unless to be spectatours and witnesses of the joyful embraces, and kinde loving complements that passed between the two brothers, in the liberal offers and modest refusals each of others courtesies;
And yet behold At the encounter, no use At all of the 400. men, unless to be spectators and Witnesses of the joyful embraces, and kind loving compliments that passed between the two Brother's, in the liberal offers and modest refusals each of Others courtesies;
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in the 32. and 33. of Genesis. A good Probatum of that Observation of Solomon, When a mans ways please the Lord, he maketh even his enemies to be at peace with him.
in the 32. and 33. of Genesis. A good Probatum of that Observation of Solomon, When a men ways please the Lord, he makes even his enemies to be At peace with him.
for he loved the wages of unrighteousness with his heart, and therefore made tryal (till he saw it was all in vain,) if by any means he could wring a permission from God to do it.
for he loved the wages of unrighteousness with his heart, and Therefore made trial (till he saw it was all in vain,) if by any means he could wring a permission from God to do it.
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neither may we doubt in the second place, that every such restraint, by what second and subordinate means soever it be furthered, is yet the proper work of God, as proceeding from and guided by his Almighty and irresistible providence. As for that which happened to Balaam, that it was Gods doing, the evidence is clear;
neither may we doubt in the second place, that every such restraint, by what second and subordinate means soever it be furthered, is yet the proper work of God, as proceeding from and guided by his Almighty and irresistible providence. As for that which happened to balaam, that it was God's doing, the evidence is clear;
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because the Lord thy God loved thee, Deut. 23. It was God then that turned Balaams curse into a blessing, and it was the same God, that turned Labans revengeful thoughts into a friendly Expostulation ;
Because the Lord thy God loved thee, Deuteronomy 23. It was God then that turned Balaams curse into a blessing, and it was the same God, that turned Labans revengeful thoughts into a friendly Expostulation;
and proceed so far in his fiercenesse, as he seeth expedient and usefull for the forwarding of other his secret and just and holy appointments, and so order the sinful fiercenesse of man by his wonderful providence,
and proceed so Far in his fierceness, as he sees expedient and useful for the forwarding of other his secret and just and holy appointments, and so order the sinful fierceness of man by his wondered providence,
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but look whatsoever wrath and fiercenesse there is in the heart of a man, over and above so much as will serve for those his eternall purposes, all that surplusage, that overplus and remainder whatsoever it be he will gird ;
but look whatsoever wrath and fierceness there is in the heart of a man, over and above so much as will serve for those his Eternal Purposes, all that surplusage, that overplus and remainder whatsoever it be he will gird;
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averse from all kinde of good, ( In me, that is in my flesh, dwelleth no good thing ;) and prone to all kinde of evil, ( He hath set himself in no good way,
averse from all kind of good, (In me, that is in my Flesh, dwells no good thing;) and prove to all kind of evil, (He hath Set himself in no good Way,
how vigorous, and stirring, and active it is, and how it carrieth us headlongly with full speed into all manner of evill, As the horse rusheth into the battell ;
how vigorous, and stirring, and active it is, and how it Carrieth us headlongly with full speed into all manner of evil, As the horse Rushes into the battle;
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and to whose powerful assistance we owe it, if we do any good, (for it is he that setteth us on ;) and to his powerful restraint, if we eschew any evil, (for it is he that keepeth us off) Therefore I also withheld thee from sinning against me.
and to whose powerful assistance we owe it, if we do any good, (for it is he that sets us on;) and to his powerful restraint, if we eschew any evil, (for it is he that Keepeth us off) Therefore I also withheld thee from sinning against me.
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The special and renewing Grace is indeed so incomparably more excellent, that in comparison thereof the other is not worthy to be called by the name of Grace, if we would speak properly and exactly:
The special and renewing Grace is indeed so incomparably more excellent, that in comparison thereof the other is not worthy to be called by the name of Grace, if we would speak properly and exactly:
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but yet the word [ Grace ] may not unfitly be so extended, as to reach to every act of Gods providence, whereby at any time he restraineth men from doing those evils which otherwise they would do;
but yet the word [ Grace ] may not unfitly be so extended, as to reach to every act of God's providence, whereby At any time he restraineth men from doing those evils which otherwise they would do;
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Issuing therefore, not at all from the Powers of Nature, but from the free pleasure of God, as a beam of his merciful providence, this Restraint may well be called Grace. And so it may be secondly, in respect of the Persons themselves: because,
Issuing Therefore, not At all from the Powers of Nature, but from the free pleasure of God, as a beam of his merciful providence, this Restraint may well be called Grace. And so it may be secondly, in respect of the Persons themselves: Because,
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yet it is some favour to them, more than they have deserved, that by this means their sins (what in number, what in weight ) are so much lesser, than otherwise they would have been;
yet it is Some favour to them, more than they have deserved, that by this means their Sins (what in number, what in weight) Are so much lesser, than otherwise they would have been;
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Saint Chrysostome often observeth it, as an effect of the mercy of God upon them, when he cutteth off great offenders betimes with some speedy destruction:
Saint Chrysostom often observeth it, as an Effect of the mercy of God upon them, when he cutteth off great offenders betimes with Some speedy destruction:
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and he doth it out of this very consideration, that they are thereby prevented from committing many sins, which if God should have lent them a longer time, they would have committed. If his observation be sound;
and he does it out of this very consideration, that they Are thereby prevented from committing many Sins, which if God should have lent them a longer time, they would have committed. If his observation be found;
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and by the other, he preventeth so much of the increase of his sin, which is another Mercy. Thirdly, it may be called Grace, in respect of other men. For in restraining men from doing evil, God intendeth,
and by the other, he preventeth so much of the increase of his since, which is Another Mercy. Thirdly, it may be called Grace, in respect of other men. For in restraining men from doing evil, God intends,
which could not subsist an hour, if every man should be left to the wildenesse of his own nature, to do what mischief, the Devill and his own heart would put him upon, without restraint.
which could not subsist an hour, if every man should be left to the wildenesse of his own nature, to do what mischief, the devil and his own heart would put him upon, without restraint.
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So that the restraining of mens corrupt purposes and affections, proceedeth from that NONLATINALPHABET (as the Apostle somewhere calleth it,) that love of GOD to mankinde, whereby he willeth their preservation: and might therefore in that respect bear the name of Grace, though there should be no good at all intended thereby to the person so restrained.
So that the restraining of men's corrupt Purposes and affections, Proceedeth from that (as the Apostle somewhere calls it,) that love of GOD to mankind, whereby he wills their preservation: and might Therefore in that respect bear the name of Grace, though there should be no good At all intended thereby to the person so restrained.
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because the distribution of them proceedeth from the gracious love and favour of God to his Church, whose benefit he intendeth therein. God here restrained Abimelech ;
Because the distribution of them Proceedeth from the gracious love and favour of God to his Church, whose benefit he intends therein. God Here restrained Abimelech;
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and might do. 2. That they do not, it is from Gods restraint, who with-holdeth them. 3. That restraint is an act of his merciful providence, and may therefore bear the name of Grace: in respect of God, who freely giveth it;
and might do. 2. That they do not, it is from God's restraint, who withholdeth them. 3. That restraint is an act of his merciful providence, and may Therefore bear the name of Grace: in respect of God, who freely gives it;
for so much as they may arise from the consideration of Gods Restraining Grace, either as it may lye upon other men, or as it may lye upon our selves.
for so much as they may arise from the consideration of God's Restraining Grace, either as it may lie upon other men, or as it may lie upon our selves.
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the Church, and children, and servants of God may learn, to whom they owe their preservation: even to the power and goodnesse of their God, in restraining the fury of his and their enemies.
the Church, and children, and Servants of God may Learn, to whom they owe their preservation: even to the power and Goodness of their God, in restraining the fury of his and their enemies.
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when a multitude of ravening Wolves, watch to devour them, it cannot be ascribed either in whole or in part, either to the sheep in whom there is no help, or to the Wolf in whom there is no mercy ;
when a multitude of ravening Wolves, watch to devour them, it cannot be ascribed either in Whole or in part, either to the sheep in whom there is no help, or to the Wolf in whom there is no mercy;
but it must be imputed all and wholly to the good care of the shepherd, in safe guarding his sheep, and keeping off the Wolf: so for our safety and preservation in the midst,
but it must be imputed all and wholly to the good care of the shepherd, in safe guarding his sheep, and keeping off the Wolf: so for our safety and preservation in the midst,
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indeed they are Miracles: if things strange, and above, and against the ordinary course of Nature may be called Miracles. When we read the stories in the Scriptures, of Daniel cast into the den among the Lions, and not touched ;
indeed they Are Miracles: if things strange, and above, and against the ordinary course of Nature may be called Miracles. When we read the stories in the Scriptures, of daniel cast into the den among the Lions, and not touched;
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we are stricken with some amazement; at the consideration of these strange and supernatural accidents; and these we all confesse to be miraculous escapes.
we Are stricken with Some amazement; At the consideration of these strange and supernatural accidents; and these we all confess to be miraculous escapes.
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notwithstanding we live encompassed with so many fire-brands of hell, such herds of ravening Wolves, and Lions, and Tygers, and such numerous generations of vipers: I mean wicked and ungodly men, the spawn of the old Serpent, who have it by kinde from their father, to thirst after the destruction of the Saints and servants of God ;
notwithstanding we live encompassed with so many firebrands of hell, such herds of ravening Wolves, and Lions, and Tigers, and such numerous generations of vipers: I mean wicked and ungodly men, the spawn of the old Serpent, who have it by kind from their father, to thirst After the destruction of the Saints and Servants of God;
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Oh that men would therefore praise the Lord for this his goodnesse, and daily declare these his great wonders, which he daily doth for the children of men.
O that men would Therefore praise the Lord for this his Goodness, and daily declare these his great wonders, which he daily does for the children of men.
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It is best and safest for us, as in all other things, so in this, to keep the golden mean, that we be neither too timorous, nor too credulous. If wicked men then threaten and plot against thee, yet fear them not:
It is best and Safest for us, as in all other things, so in this, to keep the golden mean, that we be neither too timorous, nor too credulous. If wicked men then threaten and plot against thee, yet Fear them not:
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But the very truth is, set grace aside, (I mean all grace, both renewing and restraining grace,) there is no more good nature in any man than there was in Cain and in Iudas. That thing, which we use to call good nature, is indeed but a subordinate means or instrument, whereby God restraineth some men more than others from their birth, and special constitution, from sundry outragious exorbitancies,
But the very truth is, Set grace aside, (I mean all grace, both renewing and restraining grace,) there is no more good nature in any man than there was in Cain and in Iudas. That thing, which we use to call good nature, is indeed but a subordinate means or Instrument, whereby God restraineth Some men more than Others from their birth, and special constitution, from sundry outrageous Extravagancies,
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thou knowest not what fetters God layed upon him then, nor how he was pleased with those fetters. God might full sore against his will, not only restrain him from doing thee hurt, but also constrain him to do thee good: as sometimes he commanded the Ravens to feed Eliah ;
thou Knowest not what fetters God laid upon him then, nor how he was pleased with those fetters. God might full soar against his will, not only restrain him from doing thee hurt, but also constrain him to do thee good: as sometime he commanded the Ravens to feed Elijah;
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All those fore-mentioned relations came in but upon the bye, and since: whereas the hatred of the wicked against goodness is of an ancienter date, and hath his root in (corrupt) nature: and is therefore of such force, that it maketh void all obligations,
All those forementioned relations Come in but upon the buy, and since: whereas the hatred of the wicked against Goodness is of an ancienter date, and hath his root in (corrupt) nature: and is Therefore of such force, that it makes void all obligations,
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at least let him not trust him more than needs he must, that is an Enemy either to Religion or Honesty. So far as common Humanity, and the necessities of our lawful Occasions and Callings do require, we may have to do with them,
At least let him not trust him more than needs he must, that is an Enemy either to Religion or Honesty. So Far as Common Humanity, and the necessities of our lawful Occasions and Callings do require, we may have to do with them,
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and rest upon the good providence of God for the success of our affairs even in their hands, not doubting but that God will both restrain them from doing us harm,
and rest upon the good providence of God for the success of our affairs even in their hands, not doubting but that God will both restrain them from doing us harm,
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and this we are sure of, that nothing in the world can preserve us from receiving mischief from them, unless God do restrain them. Therefore trust them not.
and this we Are sure of, that nothing in the world can preserve us from receiving mischief from them, unless God do restrain them. Therefore trust them not.
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Thirdly, if at any time we see wickedness set aloft, bad men grow to be great, or great men shew themselves bad, sinning with an high hand, and an arm stretched out,
Thirdly, if At any time we see wickedness Set aloft, bad men grow to be great, or great men show themselves bad, sinning with an high hand, and an arm stretched out,
The great Leviathans, that take their pastime in the Sea, and with a little stirring of themselves can make the deep to boyl like a pot, and cause a path to shine after them as they go;
The great Leviathans, that take their pastime in the Sea, and with a little stirring of themselves can make the deep to boil like a pot, and cause a path to shine After them as they go;
he can play with them as children do with a bird: he suffereth them to swallow his hook, and to play upon the line, and to roll and tumble them in the waters ;
he can play with them as children do with a bird: he suffers them to swallow his hook, and to play upon the line, and to roll and tumble them in the waters;
but anon he striketh the hook through their noses, and fetcheth them up, and layeth them upon the shore, there to beat themselves without help or remedy, exposed to nothing but shame and contempt. What then if God suffer those that hate him to prosper for the time,
but anon he striketh the hook through their noses, and Fetches them up, and Layeth them upon the shore, there to beatrice themselves without help or remedy, exposed to nothing but shame and contempt. What then if God suffer those that hate him to prosper for the time,
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whilst they strive against him on earth, he laugheth them to scorn in heaven, and maugre all opposition will establish the Kingdom of his Christ, and protect his people.
while they strive against him on earth, he Laugheth them to scorn in heaven, and maugre all opposition will establish the Kingdom of his christ, and Pact his people.
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our comfort is, God can break the Ships of Tarshish, and scatter the most invincible Armadoes. Say they that hate us be more in number than the hairs of our head:
our Comfort is, God can break the Ships of Tarshish, and scatter the most invincible Armadas. Say they that hate us be more in number than the hairs of our head:
our comfort is, the very hairs of our head are numbred with him, and without his sufferance not the least hair of our heads shall perish. Say (to imagine the worst) that our Enemies should prevail against us, and they that hate us should be Lords over us for the time:
our Comfort is, the very hairs of our head Are numbered with him, and without his sufferance not the least hair of our Heads shall perish. Say (to imagine the worst) that our Enemies should prevail against us, and they that hate us should be lords over us for the time:
The Assyrian, whose ambition it was to be the Catholick King, and universal Monarch of the world, stiling himself the Great King, ( thus saith the Great King, the King of Assyria ;) when he had sent messengers to revile Israel, and an Army to besiege and destroy Ierusalem: yet for all his rage he could do them no harm, the Lord brought down the stout heart of the King of Assyria, put a hook in his nose,
The assyrian, whose ambition it was to be the Catholic King, and universal Monarch of the world, styling himself the Great King, (thus Says the Great King, the King of Assyria;) when he had sent messengers to revile Israel, and an Army to besiege and destroy Ierusalem: yet for all his rage he could do them no harm, the Lord brought down the stout heart of the King of Assyria, put a hook in his nose,
Nay, he that is indeed the great King over all the children of pride, and hath better title to the stile of most Catholick King than any that ever yet bare it, whose Territories are large as the Earth, and spacious as the Air, I mean the Devil, the Prince of this world;
Nay, he that is indeed the great King over all the children of pride, and hath better title to the style of most Catholic King than any that ever yet bore it, whose Territories Are large as the Earth, and spacious as the Air, I mean the devil, the Prince of this world;
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he is so fettered with the chain of Gods power and providence, that he is not able with all his might and malice, no not though he raise his whole forces, and muster up all the powers of darkness and Hell into one band, to do us any harm in our souls, in our bodies, in our children, in our friends, in our goods, no not so much as our very Pigs, or any small thing that we have, without the special leave and sufferance of our good God.
he is so fettered with the chain of God's power and providence, that he is not able with all his might and malice, no not though he raise his Whole forces, and muster up all the Powers of darkness and Hell into one band, to do us any harm in our Souls, in our bodies, in our children, in our Friends, in our goods, no not so much as our very Pigs, or any small thing that we have, without the special leave and sufferance of our good God.
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Fourthly, since this restraint is an act of Gods mercy, whom we should strive to resemble in nothing more than in shewing mercy: let every one of us in imitation of our Heavenly Father,
Fourthly, since this restraint is an act of God's mercy, whom we should strive to resemble in nothing more than in showing mercy: let every one of us in imitation of our Heavenly Father,
and in compassion to the souls of our brethren, and for our own good and the good of humane society, endeavour our selves faithfully the best we can to restrain, and withhold,
and in compassion to the Souls of our brothers, and for our own good and the good of humane society, endeavour our selves faithfully the best we can to restrain, and withhold,
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The Magistrate, the Minister, the Housholder, every other man in his place and calling, should do their best by rewards, punishments, rebukes, incouragements, admonitions, perswasions, good example,
The Magistrate, the Minister, the Householder, every other man in his place and calling, should do their best by rewards, punishments, rebukes, encouragements, admonitions, persuasions, good Exampl,
Our first desire should be, and for that we should bend our utmost endeavours, that if it be possible, their hearts might be seasoned with grace and the true fear of God:
Our First desire should be, and for that we should bend our utmost endeavours, that if it be possible, their hearts might be seasoned with grace and the true Fear of God:
if we can but wean them from gross disorders, and reduce them from extremely debaucht courses to some good measure of Civility. It ought not to be, it is not our desire, to make men Hypocrites ;
if we can but wean them from gross disorders, and reduce them from extremely debauched courses to Some good measure of Civility. It ought not to be, it is not our desire, to make men Hypocrites;
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if in stead of planting Grace, we can but root out Vice: if in stead of the power of Godliness in the reformation of the inner-man, we can but bring you to some tolerable stayedness in the conformity of the outward-man. If we can do but this,
if in stead of planting Grace, we can but root out Vice: if in stead of the power of Godliness in the Reformation of the Innerman, we can but bring you to Some tolerable sadness in the conformity of the outward-man. If we can do but this,
which receiveth not so much soil and dis-reputation by close hypocrisie, as by lewd and open prophaneness: Fourthly, the Kingdome of Satan is diminished, though not directly in the strength, for he loseth never a Subject by it;
which receives not so much soil and disreputation by close hypocrisy, as by lewd and open profaneness: Fourthly, the Kingdom of Satan is diminished, though not directly in the strength, for he loses never a Subject by it;
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it may please God these sorry beginnings may be the fore-runners of more blessed and more solid graces. My meaning is not, that these Moral restraints of our wilde corruption, can either actually or but virtually prepare, dispose,
it may please God these sorry beginnings may be the forerunners of more blessed and more solid graces. My meaning is not, that these Moral restraints of our wild corruption, can either actually or but virtually prepare, dispose,
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as an Egge may be hatched into a Bird, and a kirnel sprowt and grow into a tree ; (far be it from us to harbour any such Pelagian conceipts:) but this I say, that God, being a God of order, doth not ordinarily work but in order and by degrees, bringing men from the one extream to the other by middle courses;
as an Egg may be hatched into a Bird, and a kirnel sprowt and grow into a tree; (Far be it from us to harbour any such Pelagian conceits:) but this I say, that God, being a God of order, does not ordinarily work but in order and by Degrees, bringing men from the one extreme to the other by middle courses;
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and therefore seldom bringeth a man from the wretchedness of forlorn nature to the blessed estate of saving grace, but where first by his restraining grace in some good measure he doth correct nature, and moralize it.
and Therefore seldom brings a man from the wretchedness of forlorn nature to the blessed estate of Saving grace, but where First by his restraining grace in Some good measure he does correct nature, and moralise it.
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Do you then that are Magistrates, do we that are Ministers, let all Fathers, Masters, and others whatsoever, by wholesome severity (if fairer courses will not reclaim them) deter audacious persons from offending, break those that are under our charge of their wills and wilfulness, restrain them from lewd and licentious practises and company, not suffer sin upon them for want of reproving them in due and seasonable sort, snatch them out of the fire,
Do you then that Are Magistrates, do we that Are Ministers, let all Father's, Masters, and Others whatsoever, by wholesome severity (if Fairer courses will not reclaim them) deter audacious Persons from offending, break those that Are under our charge of their wills and wilfulness, restrain them from lewd and licentious practises and company, not suffer since upon them for want of reproving them in due and seasonable sort, snatch them out of the fire,
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he will set in graciously, and begin to do his part, in their perfect conversion. If by our good care, they may be made to forbear swearing, and cursing, and blaspheming;
he will Set in graciously, and begin to do his part, in their perfect conversion. If by our good care, they may be made to forbear swearing, and cursing, and blaspheming;
and so it may be said of other sins and duties. I could willingly inlarge all these points of Inferences, but that there are yet behinde sundry other good Uses, to be made of this restraining Grace of God, considered as it may lye upon our selves ;
and so it may be said of other Sins and duties. I could willingly enlarge all these points of Inferences, but that there Are yet behind sundry other good Uses, to be made of this restraining Grace of God, considered as it may lie upon our selves;
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if at any time, when we see any of our brethren fall into some sin, from which by the good hand of God upon us we have been hitherto preserved, we then feel this swelling begin to rise in us, as sometimes it will do:
if At any time, when we see any of our brothers fallen into Some since, from which by the good hand of God upon us we have been hitherto preserved, we then feel this swelling begin to rise in us, as sometime it will do:
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not from our selves, but from God. And here a little let me close with thee, whosoever thou art, that pleasest thy self with odious comparisons, and standest so much upon terms of betternesse ;
not from our selves, but from God. And Here a little let me close with thee, whosoever thou art, that pleasest thy self with odious comparisons, and Standest so much upon terms of betterness;
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To let thee see thou art a Pharisee, do but give me a direct answer, without shifting or mincing, to that Question of Saint Paul, Quis te discrevit? Who hath made thee to differ from another? Was it God, or thy self, or both together? If thou sayest it was God ;
To let thee see thou art a Pharisee, do but give me a Direct answer, without shifting or mincing, to that Question of Saint Paul, Quis te discrevit? Who hath made thee to differ from Another? Was it God, or thy self, or both together? If thou Sayest it was God;
what Pharisee could have assumed more? All the shift thou hast, is to say it was God indeed that made the difference, but he saw something in thee for which he made thee to differ: thou acknowledgest his restraint in part,
what Pharisee could have assumed more? All the shift thou hast, is to say it was God indeed that made the difference, but he saw something in thee for which he made thee to differ: thou acknowledgest his restraint in part,
That Pharisee never denied God a part, no nor the chiefest part neither, he began his vaunting prayer with an acknowledgement of Gods work, ( I thank thee, O God, that I am not like other men.
That Pharisee never denied God a part, not nor the chiefest part neither, he began his vaunting prayer with an acknowledgement of God's work, (I thank thee, Oh God, that I am not like other men.
[ Am I any better than he? of better mould than he? or better tempered than he? Am not I a childe of the same Adam, a vessel of the same clay, a chip of the same block, with him? why then should I be high-minded, when I see him fallen before me? why should I not rather fear, lest my foot slip, as well as his hath done? I have much cause, with all thanfulnesse to blesse God,
[ Am I any better than he? of better mould than he? or better tempered than he? Am not I a child of the same Adam, a vessel of the same clay, a chip of the same block, with him? why then should I be High-minded, when I see him fallen before me? why should I not rather Fear, lest my foot slip, as well as his hath done? I have much cause, with all thanfulnesse to bless God,
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and with all humility to implore the continuance of his gracious assistance for the future, without which I am not able to avoid this, or any other evill. ]
and with all humility to implore the Continuance of his gracious assistance for the future, without which I am not able to avoid this, or any other evil. ]
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Oh how oft have we plotted, and projected, and contrived a course for the expediting of our perhaps ambitious, perhaps covetous, perhaps malicious, perhaps voluptuous designs:
O how oft have we plotted, and projected, and contrived a course for the expediting of our perhaps ambitious, perhaps covetous, perhaps malicious, perhaps voluptuous designs:
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when he hath plucked us away, as he plucked Lot out of Sodom, by affrightments of natural Conscience, by apprehensions of dangers, by taking away the opportunities, by ministring impediments, by shortning our power, by sundry other means!
when he hath plucked us away, as he plucked Lot out of Sodom, by affrightments of natural Conscience, by apprehensions of dangers, by taking away the opportunities, by ministering impediments, by shortening our power, by sundry other means!
and taken it with much impatience, that we should be so crossed in the pursuit of our vain and sinful desires and purposes? As wayward Children cry and take pet,
and taken it with much impatience, that we should be so crossed in the pursuit of our vain and sinful Desires and Purposes? As wayward Children cry and take pet,
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and as that merry mad man in the Poet, was in good earnest angry with his friends for procuring him to be cured of his madnesse, wherein he so much pleased himself,
and as that merry mad man in the Poet, was in good earnest angry with his Friends for procuring him to be cured of his madness, wherein he so much pleased himself,
as appeareth by his speeches unto Abigail, when she by her wisdome had pacified his wrath against Nabal, whose destruction he had a little before vowed in his heat, Blessed be the Lord God of Israel which sent thee this day to meet me;
as appears by his Speeches unto Abigail, when she by her Wisdom had pacified his wrath against Nabal, whose destruction he had a little before vowed in his heat, Blessed be the Lord God of Israel which sent thee this day to meet me;
Thirdly, since we owe our standing to the hand of God, who holdeth us up, without whose restraint we should fall at every turn, and into every temptation:
Thirdly, since we owe our standing to the hand of God, who holds us up, without whose restraint we should fallen At every turn, and into every temptation:
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we cannot but see what need we have to seek to him daily and hourly to withhold us from falling into those sins, whereunto either our corrupt nature would lead us, or outward occasions draw us.
we cannot but see what need we have to seek to him daily and hourly to withhold us from falling into those Sins, whereunto either our corrupt nature would led us, or outward occasions draw us.
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how weak a thing man is to resist temptation, if God withdraw his support, and leave him but a little to himself. Which made David pray to God that he would Keep back his servant from presumptuous sins.
how weak a thing man is to resist temptation, if God withdraw his support, and leave him but a little to himself. Which made David pray to God that he would Keep back his servant from presumptuous Sins.
but unlesse God kept him back, he must on, and he must in, and he must in deep, even as far as to presumptuous sins. No man, though he be never so good, hath any assurance,
but unless God kept him back, he must on, and he must in, and he must in deep, even as Far as to presumptuous Sins. No man, though he be never so good, hath any assurance,
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as upon his own strength, though it be never so great, that he shall be able to avoid any sin, though it be never so foul. When a Heathen man prayed unto Iupiter, to save him from his Enemies ;
as upon his own strength, though it be never so great, that he shall be able to avoid any since, though it be never so foul. When a Heathen man prayed unto Iupiter, to save him from his Enemies;
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but there is another prayer yet more needful, and to be pressed with greater importunity than either of both, that God would save us from our selves, and not give us up into our own hands ;
but there is Another prayer yet more needful, and to be pressed with greater importunity than either of both, that God would save us from our selves, and not give us up into our own hands;
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he is given over to commit all manner of wickednesse with greedinesse. It is the last and fearfullest of all other judgements, and is not usually brought upon men,
he is given over to commit all manner of wickedness with greediness. It is the last and fearfullest of all other Judgments, and is not usually brought upon men,
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Let us therefore pray faithfully and fervently unto God, as Christ himself hath taught us, that he would not by leaving us unto our selves lead us into temptation, but by his gracious and powerful support deliver us from all those evils, from which we have no power at all to deliver our selves.
Let us Therefore pray faithfully and fervently unto God, as christ himself hath taught us, that he would not by leaving us unto our selves led us into temptation, but by his gracious and powerful support deliver us from all those evils, from which we have no power At all to deliver our selves.
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Lastly, since this Restraint whereof we have spoken, may be but a common Grace, and can give us no sound nor solid comfort if it be but a bare restraint, and no more:
Lastly, since this Restraint whereof we have spoken, may be but a Common Grace, and can give us no found nor solid Comfort if it be but a bore restraint, and no more:
yet we should not rest, nor think our selves safe enough, till we have a well grounded assurance, that we are possessed of an higher and a better grace,
yet we should not rest, nor think our selves safe enough, till we have a well grounded assurance, that we Are possessed of an higher and a better grace,
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even the grace of sanctification. For that will hold out against temptations, where this may fail. We may deceive our selves then, (and thousands in the world do so deceive themselves;) if upon our abstaining from sins, from which God with-holdeth us, we presently conclude our selves to be in the state of Grace, and to have the power of godlinesse, and the spirit of sanctification.
even the grace of sanctification. For that will hold out against temptations, where this may fail. We may deceive our selves then, (and thousands in the world do so deceive themselves;) if upon our abstaining from Sins, from which God withholdeth us, we presently conclude our selves to be in the state of Grace, and to have the power of godliness, and the Spirit of sanctification.
there are sundry wide differences. They differ first, in their fountain. Renewing grace springeth from the special love of God towards those that are his his in Christ:
there Are sundry wide differences. They differ First, in their fountain. Renewing grace springs from the special love of God towards those that Are his his in christ:
as the hand or tongue, and leave another free, as the heart or ear: Renewing Grace worketh upon all in some measure, sanctifieth the whole man, Body, and soul, and spirit, with all the parts and faculties of each.
as the hand or tongue, and leave Another free, as the heart or ear: Renewing Grace works upon all in Some measure, Sanctifieth the Whole man, Body, and soul, and Spirit, with all the parts and faculties of each.
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For the Object; Restraining Grace may withhold a man from one sin, and give him scope to another: Renewing Grace carrieth an equal and just respect to all Gods Commandements.
For the Object; Restraining Grace may withhold a man from one since, and give him scope to Another: Renewing Grace Carrieth an equal and just respect to all God's commandments.
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Thirdly, they differ in their Ends. Restraining Grace is so intended chiefly for the good of humane society, (especially of the Church of God, and of the members thereof;) as that indifferently it may,
Thirdly, they differ in their Ends. Restraining Grace is so intended chiefly for the good of humane society, (especially of the Church of God, and of the members thereof;) as that indifferently it may,
as it had before and after, although by the greater power of God, the natural power of it was then suspended from working upon them. The Lions that spared Daniel were Lions still,
as it had before and After, although by the greater power of God, the natural power of it was then suspended from working upon them. The Lions that spared daniel were Lions still,
albeit God stopped their mouthes for that time, that they should not hurt him: but that there was no change made in their natural disposition appeareth by their entertainment of their next guests, whom they devoured with all greedinesse, breaking their bones before they came to the ground.
albeit God stopped their mouths for that time, that they should not hurt him: but that there was no change made in their natural disposition appears by their entertainment of their next guests, whom they devoured with all greediness, breaking their bones before they Come to the ground.
their heart still remaining unsanctified, and their natural corruption undiminished. Whereas the renewing and sanctifying Grace of God, by a reall change of a Lion maketh a Lamb ;
their heart still remaining unsanctified, and their natural corruption undiminished. Whereas the renewing and sanctifying Grace of God, by a real change of a lion makes a Lamb;
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but strive to become a new man, to be transformed by the renewing of thy minde, to hate sin, to love God, to wrastle against thy secret corruptions, to take delight in holy duties, to subdue thine understanding,
but strive to become a new man, to be transformed by the renewing of thy mind, to hate since, to love God, to wrestle against thy secret corruptions, to take delight in holy duties, to subdue thine understanding,
and will, and affections, to the obedience of Faith and Godlinesse. So shalt thou not only be restrained from sinning against God, as Abimelech here was;
and will, and affections, to the Obedience of Faith and Godliness. So shalt thou not only be restrained from sinning against God, as Abimelech Here was;
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Which Grace, and Faith, and salvation, the same Almighty God, the God of Power, and of Peace, bestow upon us all here assembled, With all that in every place call upon the name of Jesus Christ, our Lord, both theirs and ours:
Which Grace, and Faith, and salvation, the same Almighty God, the God of Power, and of Peace, bestow upon us all Here assembled, With all that in every place call upon the name of jesus christ, our Lord, both theirs and ours:
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and blessed Son, with the blessed Spirit, most holy, blessed, and glorious Trinity, be ascribed by us and the whole Church, all the Kingdome, the power,
and blessed Son, with the blessed Spirit, most holy, blessed, and glorious Trinity, be ascribed by us and the Whole Church, all the Kingdom, the power,
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nor scarse any thing more generally abused. Insomuch as even that blessed liberty which the eternal Son of God hath purchased for His Spouse the Church,
nor scarce any thing more generally abused. Insomuch as even that blessed liberty which the Eternal Son of God hath purchased for His Spouse the Church,
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and endowed her therewithal, hath in no age been free from abuses: whilest some have sinfully neglected their Christian liberty, to their own prejudice;
and endowed her therewithal, hath in no age been free from Abuses: whilst Some have sinfully neglected their Christian liberty, to their own prejudice;
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and othersome have as sinfully stood upon it, to the prejudice of their brethren. So hardly, through pride and ignorance, and other corruptions that abound in us, do we hit upon the golden mean, either in this,
and Othersome have as sinfully stood upon it, to the prejudice of their brothers. So hardly, through pride and ignorance, and other corruptions that abound in us, do we hit upon the golden mean, either in this,
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but easily swarve into the vitious extreams on both hands, declining sometimes into the defect, and sometimes into the excess. The Apostles therefore, especially Saint Peter, and Saint Paul, the two chiefest planters of the Churches, endeavoured early to instruct believers in the true doctrine, and to direct them in the right use of their Christian liberty, so often in their several Epistles, as fit occasion was offered thereunto.
but Easily swerve into the vicious extremes on both hands, declining sometime into the defect, and sometime into the excess. The Apostles Therefore, especially Saint Peter, and Saint Paul, the two chiefest planters of the Churches, endeavoured early to instruct believers in the true Doctrine, and to Direct them in the right use of their Christian liberty, so often in their several Epistles, as fit occasion was offered thereunto.
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Which, we may observe them to have done most frequently and fully in those two cases, which being very common, are therefore of the greater consequence, viz. the case of Scandal, and the case of Obedience.
Which, we may observe them to have done most frequently and Fully in those two cases, which being very Common, Are Therefore of the greater consequence, viz. the case of Scandal, and the case of obedience.
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And we may further observe concerning these two Apostles, that S. Paul usually toucheth upon this argument of liberty, as it is to be exercised in the case of Scandal ;
And we may further observe Concerning these two Apostles, that S. Paul usually touches upon this argument of liberty, as it is to be exercised in the case of Scandal;
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That being the Apostle of the Circumcision, and so having to deal most with the Iews, who could not brook subjection, but were of all Nations under heaven the most impatient of a forain yoke ;
That being the Apostle of the Circumcision, and so having to deal most with the Iews, who could not brook subjection, but were of all nations under heaven the most impatient of a foreign yoke;
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Wherein after the general exhortations of subduing the lusts that are in their own bosoms, vers. 11. and of ordering their conversation so as might be for their credit and honesty in the sight of others, ver. 12. when he descendeth to more particular duties, he beginneth first with,
Wherein After the general exhortations of subduing the Lustiest that Are in their own bosoms, vers. 11. and of ordering their Conversation so as might be for their credit and honesty in the sighed of Others, ver. 12. when he Descendeth to more particular duties, he begins First with,
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The first Precept he giveth in this kinde, is set down with sundry amplifications and reasons thereunto belonging, in the next verses before the Text (Submit your selves to every Ordinance of man for the Lords sake:) And then he doth by way of Prolepsis, take away an objection, which he foresaw would readily be made against that and the following Exhortations, from the pretext of Christian liberty: in the words of the Text ( As free and not using your liberty for a cloak of maliciousness,
The First Precept he gives in this kind, is Set down with sundry amplifications and Reasons thereunto belonging, in the next Verses before the Text (Submit your selves to every Ordinance of man for the lords sake:) And then he does by Way of Prolepsis, take away an objection, which he foresaw would readily be made against that and the following Exhortations, from the pretext of Christian liberty: in the words of the Text (As free and not using your liberty for a cloak of maliciousness,
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Conceive the words as spoken in answer to what those new converts might have objected. We have been taught, that the Son of God hath made us free, and then we are free indeed: and so not bound to subject our selves to any Masters or Governors upon earth, no not to Kings ;
Conceive the words as spoken in answer to what those new converts might have objected. We have been taught, that the Son of God hath made us free, and then we Are free indeed: and so not bound to Subject our selves to any Masters or Governors upon earth, no not to Kings;
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He telleth them, that being indeed set at liberty by Christ, they are not therefore any more to enthral themselves to any living soul or other creature;
He Telleth them, that being indeed Set At liberty by christ, they Are not Therefore any more to enthral themselves to any living soul or other creature;
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not to submit to any ordinance of man as slaves, that is, as if the ordinance it self did by any proper, direct and immediate vertue, binde the conscience. But yet all this notwithstanding, they might and ought to submit thereunto as the Lords freemen, and in a free manner;
not to submit to any Ordinance of man as slaves, that is, as if the Ordinance it self did by any proper, Direct and immediate virtue, bind the conscience. But yet all this notwithstanding, they might and ought to submit thereunto as the lords freemen, and in a free manner;
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that is, by a voluntary and uninforced both subjection to their power, and obedience to their lawful commands. They must therefore take heed they use not their liberty for an occasion to the flesh, nor under so fair a title palliate an evil licentiousness, making that a cloak for their irreverent and undutiful carriage towards their Superiours. For albeit they be not the servants of men, but of God ;
that is, by a voluntary and unenforced both subjection to their power, and Obedience to their lawful commands. They must Therefore take heed they use not their liberty for an occasion to the Flesh, nor under so fair a title palliate an evil licentiousness, making that a cloak for their irreverent and undutiful carriage towards their Superiors. For albeit they be not the Servants of men, but of God;
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yet for his sake, and out of the conscience of that obedience which they owe to his command of honouring father and mother, and of being subject to the higher powers, they ought to give unto them such honour and obedience, as of right belongeth unto them according to the eminency of their high places. ( As free, and not using your liberty for a cloak of maliciousness,
yet for his sake, and out of the conscience of that Obedience which they owe to his command of honouring father and mother, and of being Subject to the higher Powers, they ought to give unto them such honour and Obedience, as of right belongeth unto them according to the eminency of their high places. (As free, and not using your liberty for a cloak of maliciousness,
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From which words thus paraphrased, I gather three observations: all concerning our Christian liberty, in that branch of it especially which respecteth humane ordinances, and the use of the creatures, and of all indifferent things. Either 1. in the existence of it, ( As free, ) or 2. in the exercise of it, ( And not using your liberty for a cloak of maliciousness, ) or 3. in the end of it, ( but as the servants of Gods. ) The first observation this;
From which words thus paraphrased, I gather three observations: all Concerning our Christian liberty, in that branch of it especially which respecteth humane ordinances, and the use of the creatures, and of all indifferent things. Either 1. in the existence of it, (As free,) or 2. in the exercise of it, (And not using your liberty for a cloak of maliciousness,) or 3. in the end of it, (but as the Servants of God's) The First observation this;
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Now then to the several points in that order as I have proposed them, and as they lye in the Text: (NONLATINALPHABET. As free.) Which words have manifest reference to the exhortation deli•vered three verses before the text;
Now then to the several points in that order as I have proposed them, and as they lie in the Text: (. As free.) Which words have manifest Referente to the exhortation deli•vered three Verses before the text;
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that we might the better understand the amplitude of that dower which Christ hath setled upon his Church, and thence learn to be the more careful to preserve it.
that we might the better understand the amplitude of that dower which christ hath settled upon his Church, and thence Learn to be the more careful to preserve it.
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whether from the guilt of sin in our justification, or from the dominion of sin in our sanctification, with the several appendices and appurtenances to any of them:
whither from the guilt of since in our justification, or from the dominion of since in our sanctification, with the several Appendices and appurtenances to any of them:
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First is purchased for us by the bloud of Christ, and is therefore usually called by the name of Christian liberty. Secondly, is revealed unto us outwardly in the preaching of the Gospel of God and of Christ, which is therefore called the law of liberty. And thirdly, is conveighed unto us inwardly and effectually by the operation of the Spirit of God and of Christ, which is therefore called a free spirit (O stablish thou me with thy free spirit) because, where the Spirit of the Lord is, there is liberty. 2 Cor. 3.17.
First is purchased for us by the blood of christ, and is Therefore usually called by the name of Christian liberty. Secondly, is revealed unto us outwardly in the preaching of the Gospel of God and of christ, which is Therefore called the law of liberty. And Thirdly, is conveyed unto us inwardly and effectually by the operation of the Spirit of God and of christ, which is Therefore called a free Spirit (Oh establish thou me with thy free Spirit) Because, where the Spirit of the Lord is, there is liberty. 2 Cor. 3.17.
and not to suffer our selves either by the devises of other men, or by our own sloth and wilful default to be intangled again with the yoak of bondage.
and not to suffer our selves either by the devises of other men, or by our own sloth and wilful default to be entangled again with the yoke of bondage.
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And namely in this particular branch whereof we now speak, whatsoever serviceable offices we do to any of our brethren, especially to those that are in authority, we must perform our duty therein with all cheerfulness of spirit, and for Conscience sake,
And namely in this particular branch whereof we now speak, whatsoever serviceable Offices we do to any of our brothers, especially to those that Are in Authority, we must perform our duty therein with all cheerfulness of Spirit, and for Conscience sake,
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that we neither usurp mastership, nor undergo servitude. A charge given by our Saviour Christ to his Disciples in the former behalf, that they should not be called Rabbi, neither Masters, Matth. 23. and a charge given by the Apostle Paul to all believers in the latter behalf, that they should not be servants of men, 1 Cor. 7.
that we neither usurp mastership, nor undergo servitude. A charge given by our Saviour christ to his Disciples in the former behalf, that they should not be called Rabbi, neither Masters, Matthew 23. and a charge given by the Apostle Paul to all believers in the latter behalf, that they should not be Servants of men, 1 Cor. 7.
or any other of like sound, as if Christ or his Apostle had had any purpose therein to slacken those sinews and ligaments, and to dissolve those joynts and contignations, which tye into one body, and claspe into one structure, those many little members and parts, whereof all humane societies consist:
or any other of like found, as if christ or his Apostle had had any purpose therein to slacken those sinews and ligaments, and to dissolve those Joints and contignations, which tie into one body, and clasp into one structure, those many little members and parts, whereof all humane societies consist:
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and so to turn all into a vast Chaos of Anarchy and Confusion. For such a meaning is contrarious to the express determination of Christ, and to the constant doctrine of S. Paul in other places:
and so to turn all into a vast Chaos of Anarchy and Confusion. For such a meaning is contrarious to the express determination of christ, and to the constant Doctrine of S. Paul in other places:
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In Ephes. 6. (to omit other places) there are two distinctions implyed, the one in the 5. the other in the 7. verses, both of right good use for the reconciling of sundry texts that seem to contradict one another,
In Ephesians 6. (to omit other places) there Are two Distinctions employed, the one in the 5. the other in the 7. Verses, both of right good use for the reconciling of sundry texts that seem to contradict one Another,
And therefore (in Mat. 23.) Christ forbiddeth the calling of any man upon earth Father, as well as he doth the calling of any man Master. And both the prohibitions are to be understood alike,
And Therefore (in Mathew 23.) christ forbiddeth the calling of any man upon earth Father, as well as he does the calling of any man Master. And both the prohibitions Are to be understood alike,
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which opposition importeth a second distinction, and that is of Masters, into supreme, and subordinate: those are subordinate Masters, to whom we do service in ordine ad alium, and as under another.
which opposition imports a second distinction, and that is of Masters, into supreme, and subordinate: those Are subordinate Masters, to whom we do service in Order ad Alium, and as under Another.
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as our only supreme soveraign and absolute Master. But the later way, it is high sacriledge in any man to challenge, and it is high Treason against the sacred Majesty of God and of Christ for us to yeeld to any other but them, the mastership, that is, the soveraign and absolute mastership over us.
as our only supreme sovereign and absolute Master. But the later Way, it is high sacrilege in any man to challenge, and it is high Treason against the sacred Majesty of God and of christ for us to yield to any other but them, the mastership, that is, the sovereign and absolute mastership over us.
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Briefly, we must not understand those Scriptures that forbid either Mastership or servitude, as if they intended to discharge us from those mutual obligations, wherein either in nature or civility we stand tyed one to another, in the state Oeconomical, Political, or Ecclesiastical ;
Briefly, we must not understand those Scriptures that forbid either Mastership or servitude, as if they intended to discharge us from those mutual obligations, wherein either in nature or civility we stand tied one to Another, in the state Economical, Political, or Ecclesiastical;
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but only to beget in us a just care, amidst all the offices of love and duty which we perform to men, to preserve inviolate that liberty which we have in Christ;
but only to beget in us a just care, amid all the Offices of love and duty which we perform to men, to preserve inviolate that liberty which we have in christ;
First, in regard of the trust reposed in us in this behalf. Every honest man taketh himself bound to discharge with faithfulness the trust reposed in him,
First, in regard of the trust reposed in us in this behalf. Every honest man Takes himself bound to discharge with faithfulness the trust reposed in him,
Now these two, the Christian Faith, and the Christian Liberty, are of all other the choisest jewels, whereof the Lord Jesus Christ hath made his Church the depositary.
Now these two, the Christian Faith, and the Christian Liberty, Are of all other the Choicest Jewels, whereof the Lord jesus christ hath made his Church the depositary.
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Every man therefore in the Church ought earnestly to contend, as for the maintenance of the faith, (as S. Iude speaketh) so also for the maintenance of the liberty, which was once delivered to the Saints:
Every man Therefore in the Church ought earnestly to contend, as for the maintenance of the faith, (as S. Iude speaks) so also for the maintenance of the liberty, which was once Delivered to the Saints:
And if by our default, and for want either of care or courage in us ( dolo vel latâ culpâ, as the Lawyers say) we lose or imbeazel it (as she said in the Canticles, They made me the keeper of the Vineyard,
And if by our default, and for want either of care or courage in us (Dole vel latâ culpâ, as the Lawyers say) we loose or imbeazel it (as she said in the Canticles, They made me the keeper of the Vineyard,
Rather we should put on a resolution (like that of Moses, who would not yeeld to leave so much as an hoof behinde him) not to part with a jot of that liberty wherewith Christ hath entrusted us, by making our selves the servants of men.
Rather we should put on a resolution (like that of Moses, who would not yield to leave so much as an hoof behind him) not to part with a jot of that liberty wherewith christ hath Entrusted us, by making our selves the Servants of men.
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Especially since we cannot so do, Secondly, without manifest wrong to Christ; nor thirdly, without great dishonour to God. Not without wrong to Christ:
Especially since we cannot so do, Secondly, without manifest wrong to christ; nor Thirdly, without great dishonour to God. Not without wrong to christ:
As if he had said, Though it were a great weakness in you to put your selves out of your own power into the power of others, by making your selves their servants: yet if you were your own, there should be no injury done thereby to any third person ;
As if he had said, Though it were a great weakness in you to put your selves out of your own power into the power of Others, by making your selves their Servants: yet if you were your own, there should be no injury done thereby to any third person;
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but unto whosoever should complain as if he were wronged, you might return this reasonable answer, ( Friend I do thee no wrong, is it not lawful for me to do as I will with mine own? ) But, saith he, this is not your case:
but unto whosoever should complain as if he were wronged, you might return this reasonable answer, (Friend I do thee no wrong, is it not lawful for me to do as I will with mine own?) But, Says he, this is not your case:
and you cannot dispose your selves in any other service without apparent wrong to him. Neither only do we injure Christ, by making our selves the servants of men ; but we dishonour God also: which is a third reason.
and you cannot dispose your selves in any other service without apparent wrong to him. Neither only do we injure christ, by making our selves the Servants of men; but we dishonour God also: which is a third reason.
which made S. Paul two several times to set the brand of Idolatry upon covetousness ( the covetous man which is an Idolater, Ephes. 5. and covetousness which is Idolatry, Col. 3.) And the voluptuous Epicure is therefore said to make his belly his God, Phil. 3. because he serveth his own belly, as the the phrase is, Rom. 16. Neither can I imagin upon what other ground the Devil should be called the God of this world, than this, that NONLATINALPHABET, the men of this evil world by doing him service do so make a God of him.
which made S. Paul two several times to Set the brand of Idolatry upon covetousness (the covetous man which is an Idolater, Ephesians 5. and covetousness which is Idolatry, Col. 3.) And the voluptuous Epicure is Therefore said to make his belly his God, Philip 3. Because he serves his own belly, as the the phrase is, Rom. 16. Neither can I imagine upon what other ground the devil should be called the God of this world, than this, that, the men of this evil world by doing him service do so make a God of him.
For service is a principal part of that honour that belongeth to God alone, and whereof in his jealousie he will not endure that any part should be given away from him to another:
For service is a principal part of that honour that belongeth to God alone, and whereof in his jealousy he will not endure that any part should be given away from him to Another:
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of the three degrees whereof that is esteemed the greatest, (maxima deminutio capitis) which is with loss of liberty. Leo the Emperor therefore by special and severe constitution (as you may see it in the Novels ) forbad all freemen within the Empire the sale of their liberties ;
of the three Degrees whereof that is esteemed the greatest, (maxima deminutio capitis) which is with loss of liberty. Leo the Emperor Therefore by special and severe constitution (as you may see it in the Novels) forbade all freemen within the Empire the sale of their Liberties;
And if he justly censured them as men of abject mindes, that would for any consideration in the world willingly forgo their civil and Roman liberty: what flatness of spirit possesseth us,
And if he justly censured them as men of abject minds, that would for any consideration in the world willingly forgo their civil and Roman liberty: what flatness of Spirit Possesses us,
Whereby, besides the dishonour, we do also (which is the fifth reason, and whereunto I will adde no more) with our own hands pull upon our own heads a great deal of unnecessary cumber. For whereas we might draw an easie yoak, carry a light burden, observe commandements that are not grievous, and so live at much hearts ease, in the service of God and of Christ:
Whereby, beside the dishonour, we do also (which is the fifth reason, and whereunto I will add no more) with our own hands pull upon our own Heads a great deal of unnecessary cumber. For whereas we might draw an easy yoke, carry a Light burden, observe Commandments that Are not grievous, and so live At much hearts ease, in the service of God and of christ:
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by putting our selves into the service of men, we thrust our necks into a hard yoak of bondage, such as neither we nor any of our fathers were ever able to bear;
by putting our selves into the service of men, we thrust our necks into a hard yoke of bondage, such as neither we nor any of our Father's were ever able to bear;
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and subject our selves to ordinances, which are both grievous and unprofitable, and such are so far from preserving those that use them from perishing, that themselves perish in the using.
and Subject our selves to ordinances, which Are both grievous and unprofitable, and such Are so Far from preserving those that use them from perishing, that themselves perish in the using.
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whose usurpations upon the consciences of men, shew them to be the true successors of the Scribes and Pharisees, in laying heavy burdens upon mens shoulders which they ought not,
whose usurpations upon the Consciences of men, show them to be the true Successors of the Scribes and Pharisees, in laying heavy burdens upon men's shoulders which they ought not,
rather than the successors of S. Peter, who forbiddeth d•minatum in Cleris, in the last chapter of this Epistle at verse 3. To teach their own judgements to be infallible ;
rather than the Successors of S. Peter, who forbiddeth d•minatum in Cleris, in the last chapter of this Epistle At verse 3. To teach their own Judgments to be infallible;
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yet certainly, and no modest man can deny it, it will amount to as much as S. Peters dominari in Cleris, even to the exercising of such a Lordship over the Lords heritage, the Christian Church, as will become none but the Lord himself, whose heritage the Church is.
yet Certainly, and no modest man can deny it, it will amount to as much as S. Peter's Dominari in Cleris, even to the exercising of such a Lordship over the lords heritage, the Christian Church, as will become none but the Lord himself, whose heritage the Church is.
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Besides these, that do it thus by open Assault, I would there were not others also, that did by secret underminings go about to deprive us of that liberty which we have in Christ Jesus,
Beside these, that do it thus by open Assault, I would there were not Others also, that did by secret underminings go about to deprive us of that liberty which we have in christ jesus,
and against the Church orders and constitutions, as if they were contrary to Christian liberty. Wherein, besides that they do manifest wrong to the Church in both particulars:
and against the Church order and constitutions, as if they were contrary to Christian liberty. Wherein, beside that they do manifest wrong to the Church in both particulars:
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they consider not, that those very accusations, which they thus irreverently dart at the face of their Mother, (to whom they owe better respect,) but miss it, do recoil part upon themselves, and cannot be avoided.
they Consider not, that those very accusations, which they thus irreverently dart At the face of their Mother, (to whom they owe better respect,) but miss it, do recoil part upon themselves, and cannot be avoided.
neither do our Governors, neither ought they to press them any farther: (which is sufficient to acquit both the Governors from that Lording, and the Constitutions from that trenching upon Christian liberty, wherewith they are charged:) Alas that our brethren who thus accuse them, should suffer themselves to be so far blinded with prejudices and partial affections,
neither do our Governors, neither ought they to press them any farther: (which is sufficient to acquit both the Governors from that Lording, and the Constitutions from that trenching upon Christian liberty, wherewith they Are charged:) Alas that our brothers who thus accuse them, should suffer themselves to be so Far blinded with prejudices and partial affections,
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as not see, that themselves in the mean time, do really exercise a spiritual Lordship over their disciples, who depend in a manner wholly upon their judgements, by imposing upon their consciences sundry Magisterial conclusions, for which they have no sound warrant from the written Word of God.
as not see, that themselves in the mean time, do really exercise a spiritual Lordship over their Disciples, who depend in a manner wholly upon their Judgments, by imposing upon their Consciences sundry Magisterial conclusions, for which they have no found warrant from the written Word of God.
Whereby, besides the great injury done to their brethren in the impeachment of their Christian liberty, and leading them into error: they do withall exasperate against them the mindes of those that being in authority look to be obeyed ;
Whereby, beside the great injury done to their brothers in the impeachment of their Christian liberty, and leading them into error: they do withal exasperate against them the minds of those that being in Authority look to be obeyed;
For, beloved, this we must know, that as it is injustice to condemn the innocent, as well as it is injustice to clear the guilty, and both these are equal abominable to the Lord:
For, Beloved, this we must know, that as it is injustice to condemn the innocent, as well as it is injustice to clear the guilty, and both these Are equal abominable to the Lord:
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as well as it is superstition to enjoyn that as necessary, which is in truth indifferent, and therefore arbitrary. Doth that heavy woe in Esay 5. appertain (think ye) to them only, that out of prophaneness call evil good: and nothing at all concern them, that out of preciseness call good evil? Doth not he decline out of the way, that turneth aside on the right hand, as well as he that turneth on the left? They that positively make that to be sin, which the Law of God never made so to be:
as well as it is Superstition to enjoin that as necessary, which is in truth indifferent, and Therefore arbitrary. Does that heavy woe in Isaiah 5. appertain (think you) to them only, that out of profaneness call evil good: and nothing At all concern them, that out of preciseness call good evil? Does not he decline out of the Way, that turns aside on the right hand, as well as he that turns on the left? They that positively make that to be since, which the Law of God never made so to be:
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how can they be excused from symbolizing with the Pharisees and the Papists, in making the narrow waies of God yet narrower than they are, in teaching for doctrines mens precepts, and so casting a snare upon the consciences of their brethren? If our Church should presse things as far,
how can they be excused from symbolizing with the Pharisees and the Papists, in making the narrow ways of God yet narrower than they Are, in teaching for doctrines men's Precepts, and so casting a snare upon the Consciences of their brothers? If our Church should press things as Far,
if as they say (it is a sin to kneel at the Communion, and therefore we charge you upon your consciences not to do it;) so the Church should say (it is a sin not to kneel,
if as they say (it is a sin to kneel At the Communion, and Therefore we charge you upon your Consciences not to do it;) so the Church should say (it is a sin not to kneel,
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It is our duty, for the better securing of our selves, as well against those open impugners, as against these secret underminers, to look heedfully to our trenches and fortifications,
It is our duty, for the better securing of our selves, as well against those open impugners, as against these secret underminers, to look heedfully to our Trenches and fortifications,
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there the fault is in the head. Sometimes we apply our selves to the wills of others, with an eye to our own benefit or satisfaction in some other carnal or worldly respect; and that is our fleshlinesse :
there the fault is in the head. Sometime we apply our selves to the wills of Others, with an eye to our own benefit or satisfaction in Some other carnal or worldly respect; and that is our fleshliness:
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or in hope either of raising themselves to some advancement, or of raising to themselves some advantage, or for some other like respects, they become officious instruments to others for the accomplishing of their lusts in such services, as are evidently (even to their own apprehensions) sinful and wicked.
or in hope either of raising themselves to Some advancement, or of raising to themselves Some advantage, or for Some other like respects, they become officious Instruments to Others for the accomplishing of their Lustiest in such services, as Are evidently (even to their own apprehensions) sinful and wicked.
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and Pilate partly to gratifie the Iewes, but especially for fear of Cesars displeasure, gave sentence of death upon Iesus, who in his own conscience he thought had not deserved it.
and Pilate partly to gratify the Iewes, but especially for Fear of Caesars displeasure, gave sentence of death upon Iesus, who in his own conscience he Thought had not deserved it.
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nor worship the golden image which thou hast set up. And the ancient Christians to the heathen Emperors, Da veniam Imperator: tu carcerem, ille gehennam.
nor worship the golden image which thou hast Set up. And the ancient Christians to the heathen Emperor's, Dam veniam Imperator: tu carcerem, Isle gehennam.
But honest and conscionable men, who do not easily and often fail this way, NONLATINALPHABET (as the word is Rom. 16.) men that are not evill, are yet apt sometimes to be so far carried away with an high estimation of some men,
But honest and conscionable men, who do not Easily and often fail this Way, (as the word is Rom. 16.) men that Are not evil, Are yet apt sometime to be so Far carried away with an high estimation of Some men,
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and such as may both deceive others, and be themselves deceived. That honour which Pythagoras his Scholars gave to their Master, in resting upon his bare authority (NONLATINALPHABET) as a sufficient proof,
and such as may both deceive Others, and be themselves deceived. That honour which Pythagoras his Scholars gave to their Master, in resting upon his bore Authority () as a sufficient proof,
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yea as a divine Oracle, many judicious even among the heathen altogether misliked, as too servile, and prejudicial to that libertas Philosophica, that freedom of judgement which was behooveful for the study of Philosophy.
yea as a divine Oracle, many judicious even among the heathen altogether misliked, as too servile, and prejudicial to that Libertas Philosophical, that freedom of judgement which was behooveful for the study of Philosophy.
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How much more then must it needs be prejudicial in the judgement of Christians to that libertas Evangelica, that freedome we have in Christ, to give such honour to any other man,
How much more then must it needs be prejudicial in the judgement of Christians to that Libertas Evangelical, that freedom we have in christ, to give such honour to any other man,
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but the man Christ Iesus only, or to to any other writings than to those which are in truth the Oracles of God, the holy Scriptures of the old and new Testament.
but the man christ Iesus only, or to to any other writings than to those which Are in truth the Oracles of God, the holy Scriptures of the old and new Testament.
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Saint Iohn biddeth us try the spirits, before we beleeve them: 1 Ioh. 4. And the Beroeans are remembred with praise for so doing, Act. 17. We blame it in the Schoolmen, that some adhere pertinaciously to the opinions of Thomas, and others as pertinaciously to the opinions of Scotus, in every point wherein they differ;
Saint John bids us try the spirits, before we believe them: 1 John 4. And the Beroeans Are remembered with praise for so doing, Act. 17. We blame it in the Schoolmen, that Some adhere pertinaciously to the opinions of Thomas, and Others as pertinaciously to the opinions of Scotus, in every point wherein they differ;
insomuch as it were grande piaculum, a heinous thing and not to be suffered, if a Dominican should dissent from Thomas, or a Franciscan from Sco•us, though but in one single controverted conclusion. And we blame it j•stly:
insomuch as it were Grande piaculum, a heinous thing and not to be suffered, if a Dominican should dissent from Thomas, or a Franciscan from Sco•us, though but in one single controverted conclusion. And we blame it j•stly:
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for S. Paul blamed the l•ke sidings and partakings in the Church of Corinth (whilest one professed himself to be of Paul, another of Apollo, another of Cephas, ) as a fruit of carnality unbeseeming Christians.
for S. Paul blamed the l•ke sidings and partakings in the Church of Corinth (whilst one professed himself to be of Paul, Another of Apollo, Another of Cephas,) as a fruit of carnality unbeseeming Christians.
And is it not also blame-worthy in us, and a fruit of the same carnality, if any of us shall affect to be accounted rigid Lutherans, or perfect Calvinists :
And is it not also blameworthy in us, and a fruit of the same carnality, if any of us shall affect to be accounted rigid Lutherans, or perfect Calvinists:
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or give up our judgements to be wholly guided by the writings of Luther or Calvin, or of any other mortal man whatsoever? Worthy instruments they were both of them of Gods glory,
or give up our Judgments to be wholly guided by the writings of Luther or calvin, or of any other Mortal man whatsoever? Worthy Instruments they were both of them of God's glory,
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and not by measure ? knew they otherw•se than in part, or prophesied otherwise than in part ? might they not in many things, did they not in some things, mistake and erre ? Howsoever the Apostles interrogatories are unanswerable:
and not by measure? knew they otherw•se than in part, or prophesied otherwise than in part? might they not in many things, did they not in Some things, mistake and err? Howsoever the Apostles interrogatories Are unanswerable:
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what, saith he, was Paul crucified for you? or were ye baptized in the name of Paul ? even so, was either Luther or Calvin crucified for you? or were ye baptized into the name either of Luther or Calvin, or any other man? that any one of you should say, I am of Luther ;
what, Says he, was Paul Crucified for you? or were you baptised in the name of Paul? even so, was either Luther or calvin Crucified for you? or were you baptised into the name either of Luther or calvin, or any other man? that any one of you should say, I am of Luther;
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To do God and our selves right, it is necessary we should with our utmost strength maintain the doctrine and power of that liberty wherewith Christ hath endowed his Church, without either usurping the maestery over others,
To doe God and our selves right, it is necessary we should with our utmost strength maintain the Doctrine and power of that liberty wherewith christ hath endowed his Church, without either usurping the maestery over Others,
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or subjecting our selves to their servitude: so, as to surrender either our judgements or consciences, to be wholly disposed according to the opinions or wills of men,
or subjecting our selves to their servitude: so, as to surrender either our Judgments or Consciences, to be wholly disposed according to the opinions or wills of men,
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as we shall, if under the pretence of Christian liberty we either adventure the doing of some unlawful thing, or omit the performance of any requisite duty. (As free and not using your liberty for a cloak of maliciousnesse.)
as we shall, if under the pretence of Christian liberty we either adventure the doing of Some unlawful thing, or omit the performance of any requisite duty. (As free and not using your liberty for a cloak of maliciousness.)
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The Apostles intention in the whole clause will the better appear, when we know what is meant by Cloak, and what by Maliciousnesse. The Greek word NONLATINALPHABET, which is no where else found in the whole new Testament but in this verse only;
The Apostles intention in the Whole clause will the better appear, when we know what is meant by Cloak, and what by Maliciousness. The Greek word, which is no where Else found in the Whole new Testament but in this verse only;
signifieth properly any covering: as the covering of badgers skins, that was spread over the Tabernacle, is in the Septuagints translation called NONLATINALPHABET.
signifies properly any covering: as the covering of badgers skins, that was spread over the Tabernacle, is in the Septuagints Translation called.
And it is very fitly translated a cloak, (though it do not properly so signifie;) in respect of that notion wherein the word in our English tongue is commonly and proverbially used:
And it is very fitly translated a cloak, (though it do not properly so signify;) in respect of that notion wherein the word in our English tongue is commonly and proverbially used:
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to note some fair and colourable pretence, wherewith we disguise and conceal from the conusance of others the dishonesty and faultinesse of our intentions in some things practised by us.
to note Some fair and colourable pretence, wherewith we disguise and conceal from the conusance of Others the dishonesty and faultiness of our intentions in Some things practised by us.
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Our Saviour Christ saith of the obstinate Iewes, that had heard his doctrine and seen his miracles, that they had no cloak for their sin, Ioh. 15. he meaneth they had no colour of plea, nothing to pretend by way of excuse. And Saint Paul professeth in the whole course of his ministery not to have used at any time a cloak of covetousnesse, 1 Thess. 2. that is, he did not under colour of preaching the Gospel endevour to make a prey of them, or a gain unto himself.
Our Saviour christ Says of the obstinate Iewes, that had herd his Doctrine and seen his Miracles, that they had no cloak for their since, John 15. he means they had no colour of plea, nothing to pretend by Way of excuse. And Saint Paul Professes in the Whole course of his Ministry not to have used At any time a cloak of covetousness, 1 Thess 2. that is, he did not under colour of preaching the Gospel endeavour to make a prey of them, or a gain unto himself.
whatsoever we are within, yet we desire NONLATINALPHABET, to make a fair shew outwardly, and to make bright the outside of the platter, how sluttish soever the inside bee.
whatsoever we Are within, yet we desire, to make a fair show outwardly, and to make bright the outside of the platter, how sluttish soever the inside be.
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Since which time, (unlesse it were some desperately prophane wretches, that being void of shame as well as grace, proclaim their sins as Sodom, and hide them not,
Since which time, (unless it were Some desperately profane wretches, that being void of shame as well as grace, proclaim their Sins as Sodom, and hide them not,
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but rather glory in them;) what man ever wanted some handsome cloak or other to cast over the foulest and ugliest transgressions? Saul spareth Agag, and the fatter cattel, flat contrary to the Lords expresse command:
but rather glory in them;) what man ever wanted Some handsome cloak or other to cast over the Foulest and ugliest transgressions? Saul spares Agag, and the fatter cattle, flat contrary to the lords express command:
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Seneca said truly of most men, that they studied more excusare vitia, quam excutere, rather solicitous how to cloak their faults than desirous to forsake them:
Senecca said truly of most men, that they studied more excusare Vices, quam excutere, rather solicitous how to cloak their Faults than desirous to forsake them:
and S. Bernards complaint is much like it, both for truth and elegancy, that men did not set themselves so much colere virtutes, to exercise true vertue and the power of godlinesse,
and S. Bernards complaint is much like it, both for truth and elegancy, that men did not Set themselves so much colere Virtues, to exercise true virtue and the power of godliness,
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so likewise NONLATINALPHABET in Greek, is many times used to signifie one special kinde of sin, which is directly opposite to brotherly love and charity:
so likewise in Greek, is many times used to signify one special kind of since, which is directly opposite to brotherly love and charity:
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and the word is usually so taken, wheresoever it is either set in opposition to such charity, or else ranked with other special sins of the same kinde, such as are anger, envie, hatred, and the like.
and the word is usually so taken, wheresoever it is either Set in opposition to such charity, or Else ranked with other special Sins of the same kind, such as Are anger, envy, hatred, and the like.
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for all manner of evil, and of naughtinesse, according to the adequate signification of the Greek and Latine adjectives, NONLATINALPHABET and malus, from whence the substantive used in the Text is derived.
for all manner of evil, and of naughtiness, according to the adequate signification of the Greek and Latin adjectives, and malus, from whence the substantive used in the Text is derived.
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The Apostles full purpose then in this clause of the text, is to restrain all that abuse of Christian liberty, whereby it is made a cloak for the palliating of any wicked or sinful practise in any kinde whatsoever.
The Apostles full purpose then in this clause of the text, is to restrain all that abuse of Christian liberty, whereby it is made a cloak for the palliating of any wicked or sinful practice in any kind whatsoever.
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only use not your liberty for an occasion to the flesh, Gal. 5.15. To use liberty for an occasion to the flesh, and to use liberty for a cloak of maliciousnesse ; is the very same thing:
only use not your liberty for an occasion to the Flesh, Gal. 5.15. To use liberty for an occasion to the Flesh, and to use liberty for a cloak of maliciousness; is the very same thing:
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but much worse when we have so done, to cloak it with a fair pretence. For besides that all things howsoever cloaked and covered from the eyes of men, are naked and open unto the eyes of him with whom we have to do ;
but much Worse when we have so done, to cloak it with a fair pretence. For beside that all things howsoever cloaked and covered from the eyes of men, Are naked and open unto the eyes of him with whom we have to do;
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so is he a God that loveth a pure heart, and therefore of all sins hateth hypocrisie. They that by injustice and oppression devour widows houses, shall certainly receive damnation for that,
so is he a God that loves a pure heart, and Therefore of all Sins hates hypocrisy. They that by injustice and oppression devour Widows houses, shall Certainly receive damnation for that,
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and not to use to so base a purpose so rich a stuffe, as is this blessed liberty which the Son of God hath purchased with his most precious bloud As in nature corruptio optimi pessima: so in morality, by how much better any thing is in the right use of it, by so much is it worse in the abuse. As the quickest spirited Wine hath the sowrest lees;
and not to use to so base a purpose so rich a stuff, as is this blessed liberty which the Son of God hath purchased with his most precious blood As in nature Corruption Optimi pessima: so in morality, by how much better any thing is in the right use of it, by so much is it Worse in the abuse. As the quickest spirited Wine hath the sourest lees;
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and an Angel when he falleth becometh a Devil. So to use this liberty which is a spiritual thing, for an occasion to the flesh, to take this liberty which (if I may so speak) is the very livery cloak of the servant of God,
and an Angel when he falls Becometh a devil. So to use this liberty which is a spiritual thing, for an occasion to the Flesh, to take this liberty which (if I may so speak) is the very livery cloak of the servant of God,
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Now we see how great a sin it is thus to abuse our liberty, it will be needful in the next place to inquire more particularly, wherein this abuse consisteth, that so we may be the better able to avoid it.
Now we see how great a since it is thus to abuse our liberty, it will be needful in the next place to inquire more particularly, wherein this abuse Consisteth, that so we may be the better able to avoid it.
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First, we may make it a cloak of maliciousness, if we hold our selves by vertue thereof discharged from our obedience, either to the whole moral Law of God,
First, we may make it a cloak of maliciousness, if we hold our selves by virtue thereof discharged from our Obedience, either to the Whole moral Law of God,
Where to omit those that out of the wretched prophaneness of their own hearts, pervert this branch of Evangelical doctrine, as they do all the rest, to their own destruction.
Where to omit those that out of the wretched profaneness of their own hearts, pervert this branch of Evangelical Doctrine, as they do all the rest, to their own destruction.
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but he hath not freed them from obedience to the law, considered as a Rule. And all those Scriptures that speak of the Law as if it were abrogated or anulled, take it considered as a Covenant ;
but he hath not freed them from Obedience to the law, considered as a Rule. And all those Scriptures that speak of the Law as if it were abrogated or annulled, take it considered as a Covenant;
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so these turn the grace of God into wantonness, and the liberty they have in Christ into a prophane licentiousness. Great offenders this way are the Libertines and Antinomists, who quite cancel the whole Law of God, under the pretence of Christian Liberty, as if they that were in Christ were no longer tyed to yeeld obedience to the Moral Law: which is a pestilent error, and of very dangerous consequence;
so these turn the grace of God into wantonness, and the liberty they have in christ into a profane licentiousness. Great offenders this Way Are the Libertines and Antinomists, who quite cancel the Whole Law of God, under the pretence of Christian Liberty, as if they that were in christ were no longer tied to yield Obedience to the Moral Law: which is a pestilent error, and of very dangerous consequence;
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Whereas our blessed Saviour himself hath not only professed that he came not to destroy the Law, but expresly forbidden any man to think so of him. ( Think not that I came to destroy the Law, I came not to destroy it, but to fulfil it.
Whereas our blessed Saviour himself hath not only professed that he Come not to destroy the Law, but expressly forbidden any man to think so of him. (Think not that I Come to destroy the Law, I Come not to destroy it, but to fulfil it.
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if any man should conclude, that by preaching the righteousness of faith, the Law were abolished, ( Do me then make void the Law through faith? God forbid:
if any man should conclude, that by preaching the righteousness of faith, the Law were abolished, (Do me then make void the Law through faith? God forbid:
that is, he came not to destroy it without fulfilling it first, but by fulfilling it in his own person, he hath destroyed it unto the person of every believer:
that is, he Come not to destroy it without fulfilling it First, but by fulfilling it in his own person, he hath destroyed it unto the person of every believer:
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and therefore is Christ said to be the end of the law to every one that believeth, Rom. 10. Whence it is that the faithful are said to be freed from the law, delivered from the law, dead to the law,
and Therefore is christ said to be the end of the law to every one that Believeth, Rom. 10. Whence it is that the faithful Are said to be freed from the law, Delivered from the law, dead to the law,
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It shall suffice us to propound one distinction, which well heeded and rightly applyed, will clear the whole point concerning the abrogation and obligation of the Moral Law under the New Testament,
It shall suffice us to propound one distinction, which well heeded and rightly applied, will clear the Whole point Concerning the abrogation and obligation of the Moral Law under the New Testament,
The Law then may be considered either as a Rule, or as a Covenant. Christ hath freed all believers from the rigour and curse of the law, considered as a Covenant :
The Law then may be considered either as a Rule, or as a Covenant. christ hath freed all believers from the rigour and curse of the law, considered as a Covenant:
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But the Law as a Covenant exacteth punctual and personal performance of every thing that is contained therein, with a condition annexed of Gods acceptance, and of blessing if we perform it to the full;
But the Law as a Covenant exacteth punctual and personal performance of every thing that is contained therein, with a condition annexed of God's acceptance, and of blessing if we perform it to the full;
and then disanulleth it, and in stead thereof establisheth a better Covenant for us, even the Covenant of Grace. So that now as many as believe, are free from the Covenant of the Law,
and then disannulleth it, and in stead thereof Establisheth a better Covenant for us, even the Covenant of Grace. So that now as many as believe, Are free from the Covenant of the Law,
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It is our singular comfort then, and the happiest fruit of our Christian liberty, that we are freed by Christ and through faith in him from the Covenant and Curse of the Law: but we must know that it is our duty, notwithstanding the liberty that we have in Christ, to frame our lives and conversations according to the Rule of the Law.
It is our singular Comfort then, and the Happiest fruit of our Christian liberty, that we Are freed by christ and through faith in him from the Covenant and Curse of the Law: but we must know that it is our duty, notwithstanding the liberty that we have in christ, to frame our lives and conversations according to the Rule of the Law.
is, when we stretch it in the use of things that are indeed indifferent beyond the just bounds of sobriety. Many men that would seem to make conscience of their way, will perhaps ask the opinion of some Divine,
is, when we stretch it in the use of things that Are indeed indifferent beyond the just bounds of sobriety. Many men that would seem to make conscience of their Way, will perhaps ask the opinion of Some Divine,
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never considering what caution and moderation is required even in lawful things to use them lawfully. Saint Gregories rule is a good one, Semper ab illicitis, quando { que } & à licitis:
never considering what caution and moderation is required even in lawful things to use them lawfully. Saint Gregories Rule is a good one, Semper ab illicitis, quando { que } & à Licitis:
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nor ever lawful things, but with due respect to our calling and other concurrent circumstances. Wine and musick, and gorgeous apparel, and delicate fare, are such things as God in his goodness hath created and given to the children of men for their comfort;
nor ever lawful things, but with due respect to our calling and other concurrent Circumstances. Wine and music, and gorgeous apparel, and delicate fare, Are such things as God in his Goodness hath created and given to the children of men for their Comfort;
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and crisping pins, and their other bravery in Esay 3. And the rich man for faring deliciously and wearing fine linnen in the Parable, Luk. 16. Yea our Saviour himself pronounceth a woe against them that laugh, Luk. 6. And yet none of all these things are or were in themselves unlawful:
and crisping pins, and their other bravery in Isaiah 3. And the rich man for faring deliciously and wearing fine linen in the Parable, Luk. 16. Yea our Saviour himself pronounceth a woe against them that laugh, Luk. 6. And yet none of all these things Are or were in themselves unlawful:
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Though some in their heat have said so, yet who can reasonably say, that horse-matches, or playing at cards or dice, are in themselves and wholly unlawful? And yet on the other side, what sober wise man,
Though Some in their heat have said so, yet who can reasonably say, that horse-matches, or playing At cards or dice, Are in themselves and wholly unlawful? And yet on the other side, what Sobrium wise man,
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because the things are lawful, would therefore approve of that vain and sinful expence which is oftentimes bestowed by men of mean estates in the dieting of Horses,
Because the things Are lawful, would Therefore approve of that vain and sinful expense which is oftentimes bestowed by men of mean estates in the dieting of Horses,
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and wagering upon them? or of that excessive abuse of gaming, wherein thousands of our Gentry spend in a manner their whole time, and consume away their whole substance, both which ought to be far more precious unto them? I might instance in many other things in like manner.
and wagering upon them? or of that excessive abuse of gaming, wherein thousands of our Gentry spend in a manner their Whole time, and consume away their Whole substance, both which ought to be Far more precious unto them? I might instance in many other things in like manner.
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if we do not wisely sever the use from the abuse. Many times because the abuses are common and great, we peevishly condemn in others the very use of some lawful things. And many times again,
if we do not wisely sever the use from the abuse. Many times Because the Abuses Are Common and great, we peevishly condemn in Others the very use of Some lawful things. And many times again,
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It was a foul fault and blame-worthy in the Scribes and Pharisees to tye heavy burdens upon other mens shoulders, which they would not touch with one of their fingers:
It was a foul fault and blameworthy in the Scribes and Pharisees to tie heavy burdens upon other men's shoulders, which they would not touch with one of their fingers:
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which yet in Hypothesi for some personal respects I think so fit for me to do, that I should resolve to undergo some inconveniency rather than omit them;
which yet in Hypothesis for Some personal respects I think so fit for me to do, that I should resolve to undergo Some inconveniency rather than omit them;
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which yet in Hypothesi, and for the like personal respects, I think so unfit for me to do, that I should resolve to undergo some inconvenience rather than do them:
which yet in Hypothesis, and for the like personal respects, I think so unfit for me to do, that I should resolve to undergo Some inconvenience rather than do them:
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He that without such due consideration will do all he may do at all times, under colour of Christian liberty, he shall undoubtedly sometimes use his liberty for a cloak of maliciousness. And that is the second way, by using it excessively.
He that without such due consideration will do all he may do At all times, under colour of Christian liberty, he shall undoubtedly sometime use his liberty for a cloak of maliciousness. And that is the second Way, by using it excessively.
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and will not remit in any thing the extremity of that right and power, we have in things of indifferent nature, to please our neighbour for his good unto ed•fication, at least so far as we may do it without greater inconvenience;
and will not remit in any thing the extremity of that right and power, we have in things of indifferent nature, to please our neighbour for his good unto ed•fication, At least so Far as we may do it without greater inconvenience;
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we walk not charitably: and if not charitably, then not Christianly. Indeed the case may stand so, that we cannot condescend to his infirmity without great prejudice either to our selves,
we walk not charitably: and if not charitably, then not Christianly. Indeed the case may stand so, that we cannot condescend to his infirmity without great prejudice either to our selves,
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we may not in such case redeem the offence of a private brother with our disobedience to superiour authority in using our liberty the other way: and many other like cases there may be.
we may not in such case Redeem the offence of a private brother with our disobedience to superior Authority in using our liberty the other Way: and many other like cases there may be.
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S. Paul who hath forbidden us in one place to make our selves the servants of any man (1 Cor. 7.) hath yet bi•dden us in another place by love to serve one another (Gal. 5.13.) And his practise therein consenteth with his doctrine (as it should do in every teacher of truth,) for though he were h free from all, and knew it,
S. Paul who hath forbidden us in one place to make our selves the Servants of any man (1 Cor. 7.) hath yet bi•dden us in Another place by love to serve one Another (Gal. 5.13.) And his practice therein consenteth with his Doctrine (as it should do in every teacher of truth,) for though he were h free from all, and knew it,
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We should know, and be fully perswaded with the perswasion of faith, that all things are lawful: and yet withal we should purpose and be fully resolved for charity sake to forbear the use of many things,
We should know, and be Fully persuaded with the persuasion of faith, that all things Are lawful: and yet withal we should purpose and be Fully resolved for charity sake to forbear the use of many things,
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The fourth and last way, whereby we may use our liberty for a cloak of maliciousness, is, by using it undutifully, pretending it unto our disobedience to lawful authority.
The fourth and last Way, whereby we may use our liberty for a cloak of maliciousness, is, by using it undutifully, pretending it unto our disobedience to lawful Authority.
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The Anabaptists that deny all subjection to Magistrates in indifferent things, do it upon this ground, that they imagine Christian liberty to be violated when by humane laws it is determined either the one way or the other.
The Anabaptists that deny all subjection to Magistrates in indifferent things, do it upon this ground, that they imagine Christian liberty to be violated when by humane laws it is determined either the one Way or the other.
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And I cannot but wonder, that many of our brethren in our own Church, who in the question of Ceremonies must argue from their ground, (or else they talk of Christian liberty to no purpose) should yet hold off,
And I cannot but wonder, that many of our brothers in our own Church, who in the question of Ceremonies must argue from their ground, (or Else they talk of Christian liberty to no purpose) should yet hold off,
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It were a happy thing for the peace both of this Church and of their own consciences, if they would in calm bloud review their own dictates in this kind;
It were a happy thing for the peace both of this Church and of their own Consciences, if they would in Cam blood review their own dictates in this kind;
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First, say they, Ecclesiastical Constitutions (for there is the quarrel) determine us precisely ad unum in the use of indifferent things, which God and Christ have left free ad utrumlibet. Secondly, by inducing a necessity upon the thing they enjoyn, they take upon them as if they could alter the nature of things,
First, say they, Ecclesiastical Constitutions (for there is the quarrel) determine us precisely and Unum in the use of indifferent things, which God and christ have left free ad utrumlibet. Secondly, by inducing a necessity upon the thing they enjoin, they take upon them as if they could altar the nature of things,
for •f the conscience be bound, how is she free? Nor so only, but fourthly, the things so enjoyned are by consequence imposed upon us as of absolute necessity unto salvation:
for •f the conscience be bound, how is she free? Nor so only, but fourthly, the things so enjoined Are by consequence imposed upon us as of absolute necessity unto salvation:
Fifthly, say they, these Constitutions cannot be defended but by such arguments as the Papists use for the establishing of that their rotten Tenet, that humane laws binde the conscience as well as divine.
Fifthly, say they, these Constitutions cannot be defended but by such Arguments as the Papists use for the establishing of that their rotten Tenet, that humane laws bind the conscience as well as divine.
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In which Objections (before I come to their particular answer) I cannot but observe the unjust (I would we might not say unconscionable) partiality of the Objecters.
In which Objections (before I come to their particular answer) I cannot but observe the unjust (I would we might not say unconscionable) partiality of the Objectors.
neither may a young man bind himself an Apprentice, with any certain Master, or to any certain trade, because the liberty he had before of placing himself indifferently with that Master, or with another,
neither may a young man bind himself an Apprentice, with any certain Master, or to any certain trade, Because the liberty he had before of placing himself indifferently with that Master, or with Another,
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and yet keep a stir about Christian liberty: for which argument there can be no place without supposal of indifferency, (for Christ hath left us no liberty to unlawful things,) how can they answer this their manifest partiality? Thirdly, if they were put to speak upon their consciences,
and yet keep a stir about Christian liberty: for which argument there can be no place without supposal of indifferency, (for christ hath left us no liberty to unlawful things,) how can they answer this their manifest partiality? Thirdly, if they were put to speak upon their Consciences,
whether or no, if power were in their own hands, and Church affairs left to their ordering, they would not forbid those things they now dislike, every way as strictly and with as much imposition of necessity, as the Church presently enjoyneth them;
whither or not, if power were in their own hands, and Church affairs left to their ordering, they would not forbid those things they now dislike, every Way as strictly and with as much imposition of necessity, as the Church presently enjoineth them;
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I doubt not but they would say Yea: and what equity is there in this dealing, to condemn that in others, which they would allow in themselves? Fourthly, in some things they are content to submit to the Ecclesiastical Constitutions notwithstanding their Christian liberty, which liberty they stiffely pretend for their refusal of other some:
I doubt not but they would say Yea: and what equity is there in this dealing, to condemn that in Others, which they would allow in themselves? Fourthly, in Some things they Are content to submit to the Ecclesiastical Constitutions notwithstanding their Christian liberty, which liberty they stiffly pretend for their refusal of other Some:
and therefore it is the determination of the judgement, in the opinion of the thing, not in the use of it, that taketh away Christian liberty. Otherwise not only Laws Political and Ecclesiastical:
and Therefore it is the determination of the judgement, in the opinion of the thing, not in the use of it, that Takes away Christian liberty. Otherwise not only Laws Political and Ecclesiastical:
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but also all Vows, Promises, Covenants, Contracts, and what not, that pitcheth upon any certain resolution de futuro, should be prejudicial to Christian Liberty :
but also all Vows, Promises, Covenants, Contracts, and what not, that pitcheth upon any certain resolution de futuro, should be prejudicial to Christian Liberty:
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For indeed to what purpose hath God left indifferent things determinable both ways by Christian liberty, if they may never be actually determined either way, without impeachment of that liberty? It is a very vain power, that may not be brought into act ;
For indeed to what purpose hath God left indifferent things determinable both ways by Christian liberty, if they may never be actually determined either Way, without impeachment of that liberty? It is a very vain power, that may not be brought into act;
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unless they will frame to themselves under the name of Christian liberty, a very Chimera, a non ens, a meer notional liberty, whereof there can be no use.
unless they will frame to themselves under the name of Christian liberty, a very Chimera, a non ens, a mere notional liberty, whereof there can be no use.
That which was alleaged secondly, that they that make such Laws take upon them to alter the nature of things, by making indifferent things to become necessary, being said gratis without either truth or proof, is sufficiently answered by the bare denyal.
That which was alleged secondly, that they that make such Laws take upon them to altar the nature of things, by making indifferent things to become necessary, being said gratis without either truth or proof, is sufficiently answered by the bore denial.
Especially since her sincerity in that declaration (that none may cavil, as if it were protestatio contraria facto, ) appeareth by these two most clear evidences among many other;
Especially since her sincerity in that declaration (that none may cavil, as if it were Declaration contraria facto,) appears by these two most clear evidences among many other;
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neither of which she could do, if she conceived the nature of the things themselves to be changed, or their indifferency to be removed by her Constitutions.
neither of which she could do, if she conceived the nature of the things themselves to be changed, or their indifferency to be removed by her Constitutions.
The Thing is commanded by the Law of man, and in regard thereof the conscience is free: but Obedience to men is commanded by the Law of God, and in regard thereof the conscience is bound. So that we are bound in conscience to obedience in indifferent things lawfully commanded;
The Thing is commanded by the Law of man, and in regard thereof the conscience is free: but obedience to men is commanded by the Law of God, and in regard thereof the conscience is bound. So that we Are bound in conscience to Obedience in indifferent things lawfully commanded;
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You may observe therefore that in humane Laws not meerly such (that is, such as are established concerning things simply necessary, or meerly unlawful ;) the Magistrate may there derive the bond of obedience from the nature of the things themselves.
You may observe Therefore that in humane Laws not merely such (that is, such as Are established Concerning things simply necessary, or merely unlawful;) the Magistrate may there derive the bound of Obedience from the nature of the things themselves.
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As for example, if he should make a Law to inhibite Sacriledge, or Adultery ; he might then well say, you are bound in conscience to abstain from these things,
As for Exampl, if he should make a Law to inhibit Sacrilege, or Adultery; he might then well say, you Are bound in conscience to abstain from these things,
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which he could not so well say in the Lawes made to inhibit the eating of flesh, or the transportation of grain. And the reason of the difference is evident:
which he could not so well say in the Laws made to inhibit the eating of Flesh, or the transportation of grain. And the reason of the difference is evident:
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because those former Laws are rather Divine than humane (the substance of them being divine, and but the sanction only humane ) and so binde by their immediate vertue, and in respect of the things themselves therein commanded:
Because those former Laws Are rather Divine than humane (the substance of them being divine, and but the sanction only humane) and so bind by their immediate virtue, and in respect of the things themselves therein commanded:
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Remember once again, that obedience is one thing; and the things commanded another. Obedience to lawful authority is a duty commanded by God himself and in his Law,
remember once again, that Obedience is one thing; and the things commanded Another. obedience to lawful Authority is a duty commanded by God himself and in his Law,
and so is a part of that holinesse without which no man shall see God: but the things themselves commanded by lawful authority, are neither in truth necessary to salvation,
and so is a part of that holiness without which no man shall see God: but the things themselves commanded by lawful Authority, Are neither in truth necessary to salvation,
Were it not now a very fond thing and ridiculous, for a man from hence to conclude, that therefore drawing of wine, or making of shooes, were necessary to salvation,
Were it not now a very found thing and ridiculous, for a man from hence to conclude, that Therefore drawing of wine, or making of shoes, were necessary to salvation,
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as thence to conclude, that going to market, selling of corn, buying of meat, wearing a blue coat, are necessary to salvation? or that the Master imposeth those things upon the servant as of necessity unto salvation? The obligation of the servants conscience to do the things commanded ariseth from the force of that divine Law which bindeth servants to obey their masters in lawful things.
as thence to conclude, that going to market, selling of corn, buying of meat, wearing a blue coat, Are necessary to salvation? or that the Master Imposes those things upon the servant as of necessity unto salvation? The obligation of the Servants conscience to do the things commanded arises from the force of that divine Law which binds Servants to obey their Masters in lawful things.
The master in the things he so commandeth, hath no particular actual respect to the conscience of his servant, (which perhaps all that while never came within his thoughts,) but meerly respecteth his own occasions and conveniences.
The master in the things he so commands, hath no particular actual respect to the conscience of his servant, (which perhaps all that while never Come within his thoughts,) but merely respecteth his own occasions and conveniences.
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doubtlesse the imposition were so prejudicial to Christian liberty, as that every faithful man were bound in conscience for the maintenance of that liberty, to disobey her authority therein,
doubtless the imposition were so prejudicial to Christian liberty, as that every faithful man were bound in conscience for the maintenance of that liberty, to disobey her Authority therein,
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But our Church hath been so far from any intention of doing that her self, that by her foresaid publick declaration she hath manifested her utter dislike of it in others.
But our Church hath been so Far from any intention of doing that her self, that by her foresaid public declaration she hath manifested her utter dislike of it in Others.
to look unto their own cloaks, dive into their own bosoms, and survey their own positions and practise: if happily they may be able to clear themselves of trenching upon Christian liberty, and ensnaring the consciences of their brethren,
to look unto their own cloaks, dive into their own bosoms, and survey their own positions and practise: if happily they may be able to clear themselves of trenching upon Christian liberty, and ensnaring the Consciences of their brothers,
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and imposing upon their Proselytes their own traditions of kneel not, stand not, bow not, (like those mentioned Col. 2. of touch not, taste not, handle not ) requiring to have them accepted of the people even as of necessity unto salvation. If upon due examination they can acquit themselves in this matter, their accounts will be the easier:
and imposing upon their Proselytes their own traditions of kneel not, stand not, bow not, (like those mentioned Col. 2. of touch not, taste not, handle not) requiring to have them accepted of the people even as of necessity unto salvation. If upon due examination they can acquit themselves in this matter, their accounts will be the Easier:
but if they cannot, they shall finde, when the burden lighteth upon them, that it will be no light matter to have been themselves guilty of that very crime, whereof they have unjustly accused others.
but if they cannot, they shall find, when the burden lights upon them, that it will be no Light matter to have been themselves guilty of that very crime, whereof they have unjustly accused Others.
They teach that Humane lawes, especially the Ecclesiastical, binde the consciences of men, not only in respect of the obedience, but also in respect of the things themselves commanded,
They teach that Humane laws, especially the Ecclesiastical, bind the Consciences of men, not only in respect of the Obedience, but also in respect of the things themselves commanded,
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how men will run into extremities beyond all reason, when they give themselves to be led by corrupt respects. As he said of himself and his fellow-Philosophers, Scurror ego ipse mihi, populo tu: so it is here.
how men will run into extremities beyond all reason, when they give themselves to be led by corrupt respects. As he said of himself and his fellow-Philosophers, Scourer ego ipse mihi, populo tu: so it is Here.
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they therefore ascribe this power over the conscience to the Ecclesiastical lawes especially, but do not shew themselves all out so zealous for the secular. Ours at home on the contrary, out of an appetite they have to bring in a new platform of discipline into the Church,
they Therefore ascribe this power over the conscience to the Ecclesiastical laws especially, but do not show themselves all out so zealous for the secular. Ours At home on the contrary, out of an appetite they have to bring in a new platform of discipline into the Church,
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quarrel the Ecclesiastical lawes especially for tyrannizing over the consciscience, but do not shew themselves so much agrieved at the secular. Whereas the very truth is, whatsoever advantages the secular powers may have above the Ecclesiastical, or the Ecclesiastical above the secular in other respects;
quarrel the Ecclesiastical laws especially for tyrannizing over the Conscience, but do not show themselves so much aggrieved At the secular. Whereas the very truth is, whatsoever advantages the secular Powers may have above the Ecclesiastical, or the Ecclesiastical above the secular in other respects;
whereby they assume unto themselves ( interpretativè ) the power of altering the nature of the things by removing of their indifferency, and inducing a necessity: for so long as they remain indifferent, it is certain they cannot binde.
whereby they assume unto themselves (interpretativè) the power of altering the nature of the things by removing of their indifferency, and inducing a necessity: for so long as they remain indifferent, it is certain they cannot bind.
And thirdly and principally it is to be misliked in them, that they would have this binding power to flow from the proper and inherent vertue of the Lawes themselves immediately and per se ;
And Thirdly and principally it is to be misliked in them, that they would have this binding power to flow from the proper and inherent virtue of the Laws themselves immediately and per se;
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it skilleth not much whether it be due upon the original bond, or upon an assignment. If they may be sure to be obeyed, the higher powers are satisfied:
it skilleth not much whither it be due upon the original bound, or upon an assignment. If they may be sure to be obeyed, the higher Powers Are satisfied:
This Objection is in part true, and for that reason the differences in this controversie are not altogether of so great consequence as they have seemed to some.
This Objection is in part true, and for that reason the differences in this controversy Are not altogether of so great consequence as they have seemed to Some.
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but it much concerneth them to understand whence that obligation ariseth, in respect of this very point whereof we now speak of Christian liberty, and for two weighty and important considerations.
but it much concerns them to understand whence that obligation arises, in respect of this very point whereof we now speak of Christian liberty, and for two weighty and important considerations.
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so as he sinneth mortally, who at any time in any case (though of never so great necessity) doth otherwise than the very letter of the Constitution requireth, (yea though it be extra casum scandali & contemptus.) Which were an heavie case,
so as he Sinneth mortally, who At any time in any case (though of never so great necessity) does otherwise than the very Letter of the Constitution requires, (yea though it be extra casum scandali & Contemptus.) Which were an heavy case,
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But if on the other side, which is the truth, the Constitution of the Magistrate binde the conscience of the subject, not immediately and by its own vertue,
But if on the other side, which is the truth, the Constitution of the Magistrate bind the conscience of the Subject, not immediately and by its own virtue,
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then is there a liberty left to the subject, in cases extraordinary and of some pressing necessity not otherwise well to be avoided, to do otherwise sometimes than the Constitution requireth.
then is there a liberty left to the Subject, in cases extraordinary and of Some pressing necessity not otherwise well to be avoided, to do otherwise sometime than the Constitution requires.
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then should the conscience of the subject be bound to obey the constitution of the Magistrate ex intuitu praecepti, upon the bare knowledge and by the bare warrant thereof, without farther enquiry:
then should the conscience of the Subject be bound to obey the constitution of the Magistrate ex intuitu Precepts, upon the bore knowledge and by the bore warrant thereof, without farther enquiry:
Neither do I yet see what sufficient reason they that think otherwise can shew, why the conscience of the subject should be bound to obey the Lawes of the Magistrate in lawful things,
Neither do I yet see what sufficient reason they that think otherwise can show, why the conscience of the Subject should be bound to obey the Laws of the Magistrate in lawful things,
why? because the powers are commanded of God ; And that for conscience sake too: why? because the magistrates are the ministers of God. Neither may they be resisted :
why? Because the Powers Are commanded of God; And that for conscience sake too: why? Because the Magistrates Are the Ministers of God. Neither may they be resisted:
but propter Dominum, for the Lords sake, vers. 13. And all this may very well stand with Christian liberty: for the conscience all this while is subject to none but God.
but propter Dominum, for the lords sake, vers. 13. And all this may very well stand with Christian liberty: for the conscience all this while is Subject to none but God.
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By these answers to their Objections, you may see what little reason some men have to make so much noise as they do about Christian liberty. Whereupon if I have insisted far beyond both your expectations and my own first purpose :
By these answers to their Objections, you may see what little reason Some men have to make so much noise as they do about Christian liberty. Whereupon if I have insisted Far beyond both your Expectations and my own First purpose:
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if it be possible, to contain within some reasonable bounds of sobriety and duty, those of my brethren, who think they can never run far enough from superstition, unlesse they run themselves quite out of their allegiance.
if it be possible, to contain within Some reasonable bounds of sobriety and duty, those of my brothers, who think they can never run Far enough from Superstition, unless they run themselves quite out of their allegiance.
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and very useful for the resolution of many cases of conscience which may arise from the joynt consideration of these two points, of Christian Obedience, and of Christian Liberty. For the winding of our selves out of which perplexities, when they may concern us, I know not how to commend both to my own practise and yours, a shorter and fuller rule of direction,
and very useful for the resolution of many cases of conscience which may arise from the joint consideration of these two points, of Christian obedience, and of Christian Liberty. For the winding of our selves out of which perplexities, when they may concern us, I know not how to commend both to my own practice and yours, a shorter and fuller Rule of direction,
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that (the freedome of our judgements and consciences ever reserved,) we must yet in the use of indifferent things moderate our liberty, by ordering our selves according unto Christian sobriety, by condescending sometimes to our brethren in Christian charity, and by submitting our selves to the lawful commands of our governours in Christian duty. In any of which respects if we sh•ll fail,
that (the freedom of our Judgments and Consciences ever reserved,) we must yet in the use of indifferent things moderate our liberty, by ordering our selves according unto Christian sobriety, by condescending sometime to our brothers in Christian charity, and by submitting our selves to the lawful commands of our Governors in Christian duty. In any of which respects if we sh•ll fail,
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wherein, if I have been too long or too obscure in the former, I shall now endevour to recompense it, by being both shorter and plainer. The Observation was this.
wherein, if I have been too long or too Obscure in the former, I shall now endeavour to recompense it, by being both shorter and plainer. The Observation was this.
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In the whole exercise both of the liberty we have in Christ, and of those respects we owe unto men, we must evermore remember our selves to be and accordingly behave our selves as those that are Gods servants :
In the Whole exercise both of the liberty we have in christ, and of those respects we owe unto men, we must evermore Remember our selves to be and accordingly behave our selves as those that Are God's Servants:
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in these last words, ( But as the servants of God, ) containing our condition and our carriage. By our condition, we are NONLATINALPHABET, the servants of God :
in these last words, (But as the Servants of God,) containing our condition and our carriage. By our condition, we Are, the Servants of God:
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and first shew you sundry reasons, for which we should desire to be in this Condition, to be NONLATINALPHABET, the servants of God: and then give some directions, how we may frame our carriage answerably thereunto, to demean our selves NONLATINALPHABET, as the servants of God. For the first :
and First show you sundry Reasons, for which we should desire to be in this Condition, to be, the Servants of God: and then give Some directions, how we may frame our carriage answerably thereunto, to demean our selves, as the Servants of God. For the First:
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A right of Creation. ( Remember O Iacob thou art my servant, I have formed thee, thou art my servant O Israel, Esay 44.) Princes and the great ones of the world expect from those that are their Creatures (rather that are called so,
A right of Creation. (remember Oh Iacob thou art my servant, I have formed thee, thou art my servant Oh Israel, Isaiah 44.) Princes and the great ones of the world expect from those that Are their Creatures (rather that Are called so,
because they raised them, but in truth are not so, for they never made them;) yet they expect much service from them, that they should be forward instruments to execute their pleasures, and to advance their intentions :
Because they raised them, but in truth Are not so, for they never made them;) yet they expect much service from them, that they should be forward Instruments to execute their pleasures, and to advance their intentions:
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and he hath won us out of the hands of our enemies, and so we are his by conquest. We read often in the Law of servants bought with money, NONLATINALPHABET:
and he hath wone us out of the hands of our enemies, and so we Are his by conquest. We read often in the Law of Servants bought with money,:
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in which condition if we had lived and died, after a hard and toylsome service in the mean time, our wages in the end should have been eternal death: God by sending his Son to live and dye for us, hath conquered sin and Satan, and freed us from that wretched thraldom, to this end,
in which condition if we had lived and died, After a hard and toilsome service in the mean time, our wages in the end should have been Eternal death: God by sending his Son to live and die for us, hath conquered sin and Satan, and freed us from that wretched thraldom, to this end,
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That being delivered out of the hands of our enemies we might Luk. 1.74, 75 serve him in holinesse and righteousnesse before him all the daies of our lives.
That being Delivered out of the hands of our enemies we might Luk. 1.74, 75 serve him in holiness and righteousness before him all the days of our lives.
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Having so many and so strong titles thereunto, with what Justice can we hold back our services from him? It is the first and most proper act of Justice, jus suum cuique, to render to all their dues, and to let every one have that which of right appertaineth unto him.
Having so many and so strong titles thereunto, with what justice can we hold back our services from him? It is the First and most proper act of justice, jus suum cuique, to render to all their dues, and to let every one have that which of right appertaineth unto him.
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& non vis servire ei, a quo factus es? Aug. de 10. Chord. c. 10. conscience in performing our bounden services to our Lord and Master that is over us? But as it is with some unconscionable dealers in the world, that neither have any pity to forbear their debtors,
& non vis Serve ei, a quo factus es? Aug. the 10. Chord. c. 10. conscience in performing our bounden services to our Lord and Master that is over us? But as it is with Some unconscionable dealers in the world, that neither have any pity to forbear their debtors,
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and as we use to say of our great ones (and that but too truly of too many of them) that they will neither do right, nor take wrong: such is our disposition.
and as we use to say of our great ones (and that but too truly of too many of them) that they will neither do right, nor take wrong: such is our disposition.
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but thou hast made me to serve with thy sins, and wearied me with thine iniquities, Esay 43.) Now what can be imagined more preposterous and unequal,
but thou hast made me to serve with thy Sins, and wearied me with thine iniquities, Isaiah 43.) Now what can be imagined more preposterous and unequal,
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yet out of his free love to us, and for our good, he took upon him Phil. 2.7. the form of a servant, and was among us, Luk. 22.27. as one that ministreth.
yet out of his free love to us, and for our good, he took upon him Philip 2.7. the from of a servant, and was among us, Luk. 22.27. as one that Ministereth.
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That love of his should in all equity and thankfulnesse, yet further binde us to answer his so great love, by making our selves servants unto him, who thus made himself a servant for us.
That love of his should in all equity and thankfulness, yet further bind us to answer his so great love, by making our selves Servants unto him, who thus made himself a servant for us.
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It is secondly, the most necessary service. Necessary first, because we are servi-nati, of a servile condition, born to serve. We have not the liberty to chuse whether we will serve, or no:
It is secondly, the most necessary service. Necessary First, Because we Are servi-nati, of a servile condition, born to serve. We have not the liberty to choose whither we will serve, or no:
) Since then there lieth upon us a necessity of serving, it should be our wisdome to make a vertue of that necessity, by making choice of a good master ;
) Since then there lies upon us a necessity of serving, it should be our Wisdom to make a virtue of that necessity, by making choice of a good master;
) It is necessary thirdly, by our own voluntary act: when we bound our selves by solemn vow and promise in the face of the open congregation at our Baptism, to continue Christs faithful souldiers and servants unto our lives end.
) It is necessary Thirdly, by our own voluntary act: when we bound our selves by solemn Voelli and promise in the face of the open congregation At our Baptism, to continue Christ faithful Soldiers and Servants unto our lives end.
It is thirdly, (which at the first hearing may seem a Paradox, yet will appear upon farther consideration to be a most certain truth ) of all other the most easie service :
It is Thirdly, (which At the First hearing may seem a Paradox, yet will appear upon farther consideration to be a most certain truth) of all other the most easy service:
yea and many times contrary lusts at once, (as when Ambition biddeth, let flye, and Covetousness cryeth as fast, Hold: ) whereby the poor man is infinitely distracted, between a loathness to deny either,
yea and many times contrary Lustiest At once, (as when Ambition bids, let fly, and Covetousness Cries as fast, Hold:) whereby the poor man is infinitely distracted, between a loathness to deny either,
Saint Paul therefore speaking of the state of the Saints before conversion, expresseth it thus, Tit. 3. ( We our selves also, were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures ;) and that diversity breedeth distraction.
Saint Paul Therefore speaking of the state of the Saints before conversion, Expresses it thus, Tit. 3. (We our selves also, were sometime foolish, disobedient, deceived, serving diverse Lustiest and pleasures;) and that diversity breeds distraction.
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If we were left to our selves for the doing of his will, so as the yoak lay all upon our necks, and the whole burden upon our shoulders: our necks, though their sinews were of iron, would break under the yoak ;
If we were left to our selves for the doing of his will, so as the yoke lay all upon our necks, and the Whole burden upon our shoulders: our necks, though their sinews were of iron, would break under the yoke;
and our shoulders, though their plates had the strength of brass, would crack under the burden. But our comfort is, that (as Saint Austin sometimes prayed, da Domine quod jubes & jube quod vis:
and our shoulders, though their Plataea had the strength of brass, would Crac under the burden. But our Comfort is, that (as Saint Austin sometime prayed, da Domine quod jubes & jube quod vis:
) so he that setteth us on work, strengtheneth us to do the work, ( I can do all things through him that strengtheneth me, Phil. 4.) Nay rather himself doth the work in us ( Yet not I, but the grace of God in me, 1 Cor. 15.) The Son of God putteth his neck in the yoak with us, whereby it becometh his yoak as well as ours ;
) so he that sets us on work, strengtheneth us to do the work, (I can do all things through him that strengtheneth me, Philip 4.) Nay rather himself does the work in us (Yet not I, but the grace of God in me, 1 Cor. 15.) The Son of God putteth his neck in the yoke with us, whereby it Becometh his yoke as well as ours;
It is fourthly, the most honourable service. Caeteris paribus, he goeth for the better man, that serveth the better Master. And if men of good rank and birth think it an honour for them,
It is fourthly, the most honourable service. Caeteris paribus, he Goes for the better man, that serves the better Master. And if men of good rank and birth think it an honour for them,
how much more then is it an honourable thing, and to be desired with our utmost ambitions, to be the servants of God, who is Optimus Maximus, and that without either flattery or limitation, the best and greatest Master, and in comparison of whom the best and greatest Kings are but as worms and grashoppers.
how much more then is it an honourable thing, and to be desired with our utmost ambitions, to be the Servants of God, who is Optimus Maximus, and that without either flattery or limitation, the best and greatest Master, and in comparison of whom the best and greatest Kings Are but as worms and grasshoppers.
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It is a great glory to follow the Lord, saith the son of Sirac, Sirac. 23. And the more truly any man serveth him, the more still will it be for his own honour.
It is a great glory to follow the Lord, Says the son of Sirach, Sirach. 23. And the more truly any man serves him, the more still will it be for his own honour.
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and what profit is it that we have kept his Ordinances? Mal. 3. or as it is in Iob 21. What is the Almighty, that we should serve him? and what profit should we have if we pray unto him? speak without all truth and reason.
and what profit is it that we have kept his Ordinances? Malachi 3. or as it is in Job 21. What is the Almighty, that we should serve him? and what profit should we have if we pray unto him? speak without all truth and reason.
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These things among other the servants of God may certainly reckon upon, as the certain vails and benefits of his service, wherein his Master will not fail him,
These things among other the Servants of God may Certainly reckon upon, as the certain vails and benefits of his service, wherein his Master will not fail him,
Men that are in danger cast to put themselves into the service of such great personages as are able to give them protection. Now God, both can and will protect his servants from all their enemies,
Men that Are in danger cast to put themselves into the service of such great Personages as Are able to give them protection. Now God, both can and will Pact his Servants from all their enemies,
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but that his servants may be assured of a sufficiency of both, when other shall be left destitute in want and distress, ( Behold my servants shall eat, but ye shall be hungry;
but that his Servants may be assured of a sufficiency of both, when other shall be left destitute in want and distress, (Behold my Servants shall eat, but you shall be hungry;
and howl for vexation of spirit, Esa. 65.) And whereas the servant of sin, (besides that he hath no fruit nor comfort of his service in the mean time,) when he cometh to receive his wages at the end of his term, findeth nothing but shame or death; shame, if he leave the service,
and howl for vexation of Spirit, Isaiah 65.) And whereas the servant of since, (beside that he hath no fruit nor Comfort of his service in the mean time,) when he comes to receive his wages At the end of his term, finds nothing but shame or death; shame, if he leave the service,
and if he leave it not, death: ( What fruit had ye then in those things, whereof ye are now ashamed? for the end of those things is death.) The servant of God on the contrary, besides that he reapeth much comfort and content in the very service he doth in the mean time, he receiveth a blessed reward also at the last,
and if he leave it not, death: (What fruit had you then in those things, whereof you Are now ashamed? for the end of those things is death.) The servant of God on the contrary, beside that he reapeth much Comfort and content in the very service he does in the mean time, he receives a blessed reward also At the last,
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even eternal life. He hath his fruit in holiness, (there is his comfort onward) and the end everlasting life, there is his full and final reward. A reward far beyond the merit of his service. And so the service of God is a profitable service.
even Eternal life. He hath his fruit in holiness, (there is his Comfort onward) and the end everlasting life, there is his full and final reward. A reward Far beyond the merit of his service. And so the service of God is a profitable service.
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and not with all speed and cheerfulness tender himself to so just, so necessary, so easie, so honourable, so profitable a service? Me thinks I hear every man answer,
and not with all speed and cheerfulness tender himself to so just, so necessary, so easy, so honourable, so profitable a service? Me thinks I hear every man answer,
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or many times but so much as single thought, of doing any serviceable office to those men, to whom we profess so much service. However we are one towards another,
or many times but so much as single Thought, of doing any serviceable office to those men, to whom we profess so much service. However we Are one towards Another,
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and so it hath three branches. Whereof the first is Humility. It is not possible, that that servant who thinketh himself the wiser, or any way the better man of the two, should truly reverence his Master in his heart.
and so it hath three branches. Whereof the First is Humility. It is not possible, that that servant who Thinketh himself the Wiser, or any Way the better man of the two, should truly Reverence his Master in his heart.
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Saint Paul therefore would have servants to count their own Masters worthy of all honour, 1 Tim. 6.1. he knew well they could not else reverence them, as they ought.
Saint Paul Therefore would have Servants to count their own Masters worthy of all honour, 1 Tim. 6.1. he knew well they could not Else Reverence them, as they ought.
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Then are we meetly prepared for this service, and not before, when truly apprehending our own vileness and unworthiness, both in our nature and by reason of sin ;
Then Are we meetly prepared for this service, and not before, when truly apprehending our own vileness and unworthiness, both in our nature and by reason of sin;
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and duly acknowledging the infinite greatness and goodness of our Master, we unfainedly account our selves altogether unworthy to be called his servants.
and duly acknowledging the infinite greatness and Goodness of our Master, we unfeignedly account our selves altogether unworthy to be called his Servants.
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This fear is a disposition well becoming a servant, and therefore God as our Master, and by that name of Master challengeth it, Mal. 1. ( If I be a Father, where is my honour? and if I be a Master, where is my fear? saith the Lord of Hosts.
This Fear is a disposition well becoming a servant, and Therefore God as our Master, and by that name of Master Challengeth it, Malachi 1. (If I be a Father, where is my honour? and if I be a Master, where is my Fear? Says the Lord of Hosts.
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and rejoyce to him with reverence, Psal 2.) And the Apostle would have us furnished with grace, whereby to serve God acceptably with reverence and godly fear, Heb. 12. From wh•ch fear of offending, a care and desire of pleasing cannot be severed:
and rejoice to him with Reverence, Psalm 2.) And the Apostle would have us furnished with grace, whereby to serve God acceptably with Reverence and godly Fear, Hebrew 12. From wh•ch Fear of offending, a care and desire of pleasing cannot be severed:
which is the third branch of the servants Reverence to his Master. Saint Paul biddeth Titus, exhort servants to please their masters well in all things. So must Gods servant do;
which is the third branch of the Servants reverence to his Master. Saint Paul bids Titus, exhort Servants to please their Masters well in all things. So must God's servant do;
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Who so is not thus resolved to please his Master, although he should thereby incur the displeasure of the whole world besides, is not worthy to be called the servant of such a Master. ( If I yet sought to please men, I should not be the servant of Christ, Gal. 1.) And all this belongeth to Reverence.
Who so is not thus resolved to please his Master, although he should thereby incur the displeasure of the Whole world beside, is not worthy to be called the servant of such a Master. (If I yet sought to please men, I should not be the servant of christ, Gal. 1.) And all this belongeth to reverence.
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Obedience is the next general duty ( Servants be obedient to your Masters, Eph. 6. Know you not, whom you yeeld your selves servants to obey, his servants ye are to whom ye obey? Rom. 6.) As if there could be no better proof of service than obedience: And that is twofold:
obedience is the next general duty (Servants be obedient to your Masters, Ephesians 6. Know you not, whom you yield your selves Servants to obey, his Servants you Are to whom you obey? Rom. 6.) As if there could be no better proof of service than Obedience: And that is twofold:
So Abraham the servant of the Lord, when he was called to go out into a place which he should receive for an inheritance, obeyed and went out, though he knew not whither.
So Abraham the servant of the Lord, when he was called to go out into a place which he should receive for an inheritance, obeyed and went out, though he knew not whither.
Nor only so, but in the greatest tryal of Obedience that ever we read any man (any meer man ) to have been put unto, being commanded to sacrifice his only begotten Son, of whom it was said, That in Isaac shall thy seed be called :
Nor only so, but in the greatest trial of obedience that ever we read any man (any mere man) to have been put unto, being commanded to sacrifice his only begotten Son, of whom it was said, That in Isaac shall thy seed be called:
when he was come even to the last act, inhibited him by his countermand. If mortal and wicked men look to be obeyed by their servants upon the warrant of their bare command, in evil and unrighteous acts; ( When I say unto you, Smite Amnon, then kill him) fear not:
when he was come even to the last act, inhibited him by his countermand. If Mortal and wicked men look to be obeyed by their Servants upon the warrant of their bore command, in evil and unrighteous acts; (When I say unto you, Smite Amnon, then kill him) Fear not:
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have not I commanded you? saith Absalon to his servants, 2 Sam. 13.) Ought not the express command of God much more, to be a sufficient warrant for us to do as we are bidden, none of whose commands can be other than holy and just?
have not I commanded you? Says Absalom to his Servants, 2 Sam. 13.) Ought not the express command of God much more, to be a sufficient warrant for us to do as we Are bidden, none of whose commands can be other than holy and just?
That is our Active obedience. We must give proof of our Passive obedience also, both in contenting our selves with his allowances, and in submitting our selves to his corrections. He that is but a servant in the house, may not think to command whatsoever the house affordeth at his own pleasure; (that is the Masters prerogative alone:) but he must content himself with what his Master is content to allow him;
That is our Active Obedience. We must give proof of our Passive Obedience also, both in contenting our selves with his allowances, and in submitting our selves to his corrections. He that is but a servant in the house, may not think to command whatsoever the house affords At his own pleasure; (that is the Masters prerogative alone:) but he must content himself with what his Master is content to allow him;
and take his portion of meat, drink, livery, lodging, and every other thing, at the discretion and appointment of his Master. Neither may the servant of God look to be his own carver in any thing;
and take his portion of meat, drink, livery, lodging, and every other thing, At the discretion and appointment of his Master. Neither may the servant of God look to be his own carver in any thing;
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nay though he should want either or both, he should be content without it. We should all learn of an old experienced servant of God Saint Paul, what grace and long experience had taught him, In whatsoever state we are, to be therewith content.
nay though he should want either or both, he should be content without it. We should all Learn of an old experienced servant of God Saint Paul, what grace and long experience had taught him, In whatsoever state we Are, to be therewith content.
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We are to shew our Obedience to our heavenly Master yet further, by submitting to his wholesome discipline, when at any time he shall see cause to give us correction. Our Apostle a little after the Text would have servants to be subject even to their froward Masters, and to take it patiently when they are buffetted undeservedly, and without fault.
We Are to show our obedience to our heavenly Master yet further, by submitting to his wholesome discipline, when At any time he shall see cause to give us correction. Our Apostle a little After the Text would have Servants to be Subject even to their froward Masters, and to take it patiently when they Are buffeted undeservedly, and without fault.
First, but for our fault, (such is his justice,) nor Secondly, (such is his mercy) but for our good. And all this belongeth to that Obedience, which the servant of God ought to manifest, both by doing and suffering according to the will of his Master.
First, but for our fault, (such is his Justice,) nor Secondly, (such is his mercy) but for our good. And all this belongeth to that obedience, which the servant of God ought to manifest, both by doing and suffering according to the will of his Master.
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) As if both the wisdom and goodnesse of a servant consisted in his faithfulnesse. Now the faithfulnesse of a servant may be tryed especially by these three things:
) As if both the Wisdom and Goodness of a servant consisted in his faithfulness. Now the faithfulness of a servant may be tried especially by these three things:
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Such NONLATINALPHABET, the Apostle condemneth, Col. 3. and elsewhere, admonishing servants whatsoever they do to do it heartily, and to obey their Masters not with eye-service, but in singlenesse of heart.
Such, the Apostle Condemneth, Col. 3. and elsewhere, admonishing Servants whatsoever they do to do it heartily, and to obey their Masters not with eye-service, but in singleness of heart.
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because we are never out of his eye: his eyes are in all the corners of the earth, beholding the evil and the good, and his eye-lids try the children of men;
Because we Are never out of his eye: his eyes Are in all the corners of the earth, beholding the evil and the good, and his eyelids try the children of men;
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and doubtlesse we shall be accepted. ( Only fear the Lord, and serve him in truth with all your heart, 1 Sam. 12. Secondly, we must shew our faithfulnesse to our Master by our zeal in his behalf.
and doubtless we shall be accepted. (Only Fear the Lord, and serve him in truth with all your heart, 1 Sam. 12. Secondly, we must show our faithfulness to our Master by our zeal in his behalf.
See we, how far every of us can apply all this to our own selves in the service of God. If we have no heart to stand up in our rank and place for the maintenance of Gods truth and worship, when it is discountenanced or overborn either by might or multitudes: If our bloud will not appear a little,
See we, how Far every of us can apply all this to our own selves in the service of God. If we have no heart to stand up in our rank and place for the maintenance of God's truth and worship, when it is discountenanced or overborne either by might or Multitudes: If our blood will not appear a little,
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when cursed miscreants blast the honour of God with their unhallowed breath by blaspheming oaths, fearful imprecations, scurrile prophanations of Scripture, licentious and bitter sarcasms against the holy Ordinances of God:
when cursed miscreants blast the honour of God with their unhallowed breath by blaspheming Oaths, fearful imprecations, scurrile profanations of Scripture, licentious and bitter sarcasms against the holy Ordinances of God:
If a profound drunkard, and obscene rimer, and habituated swearer, a compleat roarer, every loose companion and professed scorner of all goodnesse, that doth but peep out with a head, be as welcome into our company,
If a profound drunkard, and obscene rimer, and habituated swearer, a complete roarer, every lose Companion and professed scorner of all Goodness, that does but peep out with a head, be as welcome into our company,
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and finde as full and free entertainment with us, as he that carryeth the face, and for any thing we know hath the heart, of an honest and sober Christian, without either prophanenesse or precisenesse: If we grieve not for the miscarriages of those poor souls that live neer us, especially those that fall any way under our charge:
and find as full and free entertainment with us, as he that Carrieth the face, and for any thing we know hath the heart, of an honest and Sobrium Christian, without either profaneness or preciseness: If we grieve not for the miscarriages of those poor Souls that live near us, especially those that fallen any Way under our charge:
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one of those the old riming verse describeth ( Sudant quando vorant, frigescant quando laborant ) such as can eat till they sweat, and work till they freeze. ( O thou wicked and slothful servant, ) saith the Master in the parable, to him that napkined up his talent, Mat. 25. they are rightly joyned, wicked and slothful, for it is impossible a slothful servant should be good.
one of those the old rhyming verse Describeth (student quando vorant, frigescant quando laborant) such as can eat till they sweat, and work till they freeze. (Oh thou wicked and slothful servant,) Says the Master in the parable, to him that napkined up his talon, Mathew 25. they Are rightly joined, wicked and slothful, for it is impossible a slothful servant should be good.
The Poets therefore give unto Mercury, who is interpres divûm, the messenger (as they faign) of Iupiter, and the other gods, wings both at his hands and feet:
The Poets Therefore give unto Mercury, who is Interpret divûm, the Messenger (as they faign) of Iupiter, and the other God's, wings both At his hands and feet:
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by how much both the Master is of greater majesty, and the service of greater importance ( Not slothful in businesse, fervent in spirit, serving the Lord, ) saith S. Paul. Let all those that trifle away their precious time in unconcerning things,
by how much both the Master is of greater majesty, and the service of greater importance (Not slothful in business, fervent in Spirit, serving the Lord,) Says S. Paul. Let all those that trifle away their precious time in unconcerning things,
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or any other way slack their bounden service unto God either in the common duties of their general, or in the proper works of their particular calling :
or any other Way slack their bounden service unto God either in the Common duties of their general, or in the proper works of their particular calling:
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and for that end pray to the same our Master, who alone can work in us both the will and the deed, that he would be pleased of his great goodnesse to give to every one of us courage to maintain our Christian liberty inviolate as those that are free; wisdom to use it right,
and for that end pray to the same our Master, who alone can work in us both the will and the deed, that he would be pleased of his great Goodness to give to every one of us courage to maintain our Christian liberty inviolate as those that Are free; Wisdom to use it right,
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Litterally setting at nought ; so it is translated, Luke 23.11. and the Latin Translation in Tertullian readeth here fitly to the Greek, Qui manducat, ne null• ficet n•i manducantem. Ter. de je jun. adversus Psych. c. 15.
Literally setting At nought; so it is translated, Lycia 23.11. and the Latin translation in Tertullian readeth Here fitly to the Greek, Qui manducat, ne null• ficet n•i manducantem. Ter. de Yes jun. Adversus Psych. c. 15.
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Have mercy upon us, O Lord, have mercy upon us: for we are exceedingly filled with contempt. Our soul is exceedingly filled with the scorning of those that are at ease, and with the contempt of the proud, Psal. 123.3, 4.
Have mercy upon us, Oh Lord, have mercy upon us: for we Are exceedingly filled with contempt. Our soul is exceedingly filled with the scorning of those that Are At ease, and with the contempt of the proud, Psalm 123.3, 4.
Et normam, & Causam: Normam, secundum quam; & causam, de qua statuendum. Ad Factum haec pertinet; illa ad ju•: ad illam, Peritia opus est; ad hanc Prudentia
Et Norman, & Causam: Norman, secundum quam; & Causam, de qua statuendum. Ad Factum haec pertinet; illa ad ju•: ad Illam, Peritia opus est; ad hanc Prudence
Jer. 17.9. I know nothing by my self, yet am I not hereby justified: but he that judgeth me is the LORD, 1 Corinthians 4 4. If our heart condemn us, GOD is greater than our heart, and knoweth all things, 1 Iohn 3.21. Latet m• facultas mea, quae in me est; ut animus meus de viribus suis ipse se interrog tus, non facilè sibi credendum existimet, quia & quod inest ple•umque occultum est. Aug. lib. 10. Confess. c. 32.
Jer. 17.9. I know nothing by my self, yet am I not hereby justified: but he that Judgeth me is the LORD, 1 Corinthians 4 4. If our heart condemn us, GOD is greater than our heart, and Knoweth all things, 1 John 3.21. Latet m• facultas mea, Quae in me est; ut animus meus de viribus suis ipse se Interrogate tus, non facilè sibi credendum existimet, quia & quod Inset ple•umque occultum est. Aug. lib. 10. Confess. c. 32.
In rerum judicio debet aliquis n•ti ad hoc, ut interpretetur unumquodque secundùm quod est: in judicio autem personarum, ut interpretetur in melius, Aquin. 2.2. qu. 60. art. 4. ad 3. and he giveth a substantiall reason for it, ib. in resp. ad. 2.
In rerum Judicio debet aliquis n•ti ad hoc, ut interpretetur unumquodque secundùm quod est: in Judicio autem personarum, ut interpretetur in Better, Aquinas 2.2. queen. 60. art. 4. and 3. and he gives a substantial reason for it, ib. in resp. ad. 2.
Si suspiciones vit•re n•n possumus, quia homines sumus: judicia tamen, id est, definitivas firmàsque sententias continere debemus. Gloss ▪ Ordin. in 1 Cor. 4.
Si suspiciones vit•re n•n possumus, quia homines sumus: Judicia tamen, id est, definitivas firmàsque sententias continere debemus. Gloss ▪ Ordain. in 1 Cor. 4.
De hujusmodi quippe nec praeceptor expectandus, nec prohibitos, au scultandus est. Bern. de praec. & dispensat. See Agell. 2. Noct. Attic. 7. & Bernard. Epist. 7.
De hujusmodi quip nec Preceptor Expectant, nec prohibitos, au scultandus est. Bern. de praec. & dispensat. See Agell. 2. Night Attic. 7. & Bernard. Epistle 7.
Pro inficiatione pontificatus foeminei. Aquipont. in resp. ad Sohn. de Antichristo, Thes. 15. speaking of the Priests executed in the reign of Qu. Elizabeth.
Pro inficiatione Pontificate foeminei. Aquipont. in resp. ad Son. de Antichrist, Thebes 15. speaking of the Priests executed in the Reign of Qu. Elizabeth.
The practice of our Church sufficiently confirmeth this: which censureth no man for the bare omission of some kind of Rites and Ceremonies now and then; where it may be presumed by the parties cheerfull and generall conformity otherwise, that such omission proceedeth not either from an opinative dislike of the Ceremony imposed, or from a timorous and obsequious humouring of such as do dislike it. Whosoever willingly and purposely doth openly break, &c. Artic. 34.
The practice of our Church sufficiently confirmeth this: which censureth no man for the bore omission of Some kind of Rites and Ceremonies now and then; where it may be presumed by the parties cheerful and general conformity otherwise, that such omission Proceedeth not either from an opinative dislike of the Ceremony imposed, or from a timorous and obsequious Humouring of such as do dislike it. Whosoever willingly and purposely does openly break, etc. Artic. 34.
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In minimi• quoque mandatis culpam facit non minimam; & convertit in crimen gravis rebellionis naevum satis levem simplicis transgressionis. Bern. de prec. & dispens.
In minimi• quoque mandatis Fault facit non minimam; & Convertit in crimen gravis Rebellion naevum satis levem Simplicio transgressionis. Bern. de Prec. & dispense.
All benefit of Law being denied th•m, and they debarred of other means by conference or writing for heir. defence. Def· of Ministers reasons part 1. pref. to Reader, We do accuse the Reverend Bishops in the sight of God and Man, for their hard and extream dealing towards us. Removall of imputations. p. 40.
All benefit of Law being denied th•m, and they debarred of other means by conference or writing for heir. defence. Def· of Ministers Reasons part 1. pref. to Reader, We do accuse the Reverend Bishops in the sighed of God and Man, for their hard and extreme dealing towards us. Removal of imputations. p. 40.
I referre the Reader for more particular satisfaction to Fr. Masons Sermon on 1 Cor. 14.40. pag. 30. Sam. Collins Sermon on 1 Tim. 6.3. pa. 21.22. and others; but especially to their own writings.
I refer the Reader for more particular satisfaction to Fr. Masons Sermon on 1 Cor. 14.40. page. 30. Sam. Collins Sermon on 1 Tim. 6.3. Paul. 21.22. and Others; but especially to their own writings.
This Simile was first used by a very Reverend, grave and worthy Deane, (who hath many waies deserved well of our whole Church) Alexander Noel Deane of Pauls, in a Sermon before Queen Elizabeth : and modestly and moderately urged, not at all against the Ceremonies (which by his practise he did allow) but for the further restraint of Popish Priests and Jesuites, who lay thick in Ireland, and the westerne coasts of England and Wales, as heaps of dust and dirt behind the doores. Yet I here ascribed it to the Puritanes, who (though they father it upon that good man) must own it as their own brat, because by mis-applying it to the Ceremonies, they have made it their own. — Malè dum recitas, incipit esse tuum.
This Simile was First used by a very Reverend, grave and worthy Deane, (who hath many ways deserved well of our Whole Church) Alexander Noel Deane of Paul's, in a Sermon before Queen Elizabeth: and modestly and moderately urged, not At all against the Ceremonies (which by his practice he did allow) but for the further restraint of Popish Priests and Jesuits, who lay thick in Ireland, and the western coasts of England and Wales, as heaps of dust and dirt behind the doors. Yet I Here ascribed it to the Puritanes, who (though they father it upon that good man) must own it as their own brat, Because by misapplying it to the Ceremonies, they have made it their own. — Malè dum recitas, incipit esse tuum.
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Gal. 2.14. Uti { que } conversationis fuit vitium, non praedicationis. Tertull. de praescript. cap. 23. Non imperio, sed facto. Lyra. Non docentis imperio, sed conversationis exemplo. Gloss. Ord. ibid.
Gal. 2.14. Uti { que } conversationis fuit Vitium, non praedicationis. Tertul de prescript. cap. 23. Non Imperial, sed facto. Lyra. Non docentis Imperial, sed conversationis exemplo. Gloss. Ord. Ibid.
Eâdem doctrinâ, qua horremus facere mala ut eveniant bona, horrere debemus f•cere mala ut evitemus pejora. Evitare enim pejora, multò minus bonumest, quàm evenire bonum. Cajetan. hic.
Eâdem doctrinâ, qua horremus facere mala ut eveniant Bona, horrere debemus f•cere mala ut evitemus pejora. Evitare enim pejora, multò minus bonumest, quàm evenire bonum. Cajetan. hic.
N•c Samson aliter excusatur, quòd s•ipsum cum hostibus ruinâ domûs oppressit, nisi quod latenter Spiritus Sanctus hoc •usserat, qui per illum miracula faciebat. Aug. l•b. 1. de Civ. Dei. ca. 21 Si defenditur non fuisse peccatum, privatum habuisse consilium indubitanter credendus est. Bern. de prec. & disp•nsa•.
N•c samson aliter excusatur, quòd s•ipsum cum hostibus ruinâ domûs oppressit, nisi quod Latently Spiritus Sanctus hoc •usserat, qui per Ilum Miracles faciebat. Aug. l•b. 1. the Civ. Dei. circa 21 Si defenditur non Fuisse peccatum, privatum habuisse consilium Indubitably credendus est. Bern. de Prec. & disp•nsa•.
Penè idem est fidem nolle asserere & negare. Fulg. l. 1. ad Thrasim. c. 1. Sicut incauta locutio in errorem p•rtrahit, ita indiscr•tum silentium in errore relinquit. Greg. in Mor.
Penè idem est fidem nolle asserere & negare. Fulg l. 1. and Thrasim. c. 1. Sicut incauta Locution in errorem p•rtrahit, ita indiscr•tum silentium in Error relinquit. Greg. in Mor.
NONLATINALPHABET. Acts 17.11. Non requiritur quis, vel qualis praedicet; sed quid praedicet. Distinct. 19. Secundum. NONLATINALPHABET. Plat. in Charmide.
. Acts 17.11. Non requiritur quis, vel qualis praedicet; sed quid praedicet. Distinct. 19. Secundum.. Plat. in Charmide.
Ne gratia & donum divisum sit per personas Patris, & Filii & Sp. Sancti, sed indiscretae unitatis & naturae t•ium unum opus intelligatur. Ambros. in 1 Cor. 7. c. 61.
Ne Gratia & Donum Divisum sit per personas Patris, & Sons & Spa Sancti, sed indiscretae unitatis & naturae t•ium Unum opus intelligatur. Ambos in 1 Cor. 7. c. 61.
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Geminae operationis experimentum: Unius, quâ nos primo intùs virtutibus solidat ad salutem: alterius, quá foris quoque muneribus ornat ad lucrum. Illas nobis, haec nostris accepimus. Bernard. in Cant. Ser. 18.
Geminae operationis experimentum: Unius, quâ nos primo intùs virtutibus solidat ad salutem: alterius, quá Foris quoque muneribus ornat ad lucrum. Illas nobis, haec nostris accepimus. Bernard. in Cant Ser. 18.
Quò in plures diffunditur, •ò redundantior manet (fortè leg. manat.) & in suum fontem recurrit. In se enim refluit ubertas prudentiae; & quò pluribus fluxerit, eà exercitius fit omne quod remanet. Ambr. 2. Offic. 15.
Quò in plures diffunditur, •ò redundantior manet (fortè leg. manat.) & in suum fontem recurrit. In se enim refluit ubertas prudentiae; & quò Pluribus fluxerit, eà exercitius fit omne quod remanet. Ambrose 2. Office 15.
Prophetas interpretes dicit scripturarum Ambr. in 1 Cor. c. 63. Prophetia i. e. donum interpretandi, scripturas. Piscat. schol. in 1 Cor. 1.22. Mysticum sensum ad salutem auditorum explanantes. Eras. in Paraphr. ad 1 Cor. 14.
Prophets interprets dicit scripturarum Ambrose in 1 Cor. c. 63. Prophetia i. e. Donum interpretandi, scripturas. Physical. schol. in 1 Cor. 1.22. Mystic sensum ad salutem auditorum explanantes. Eras. in Paraphrase. ad 1 Cor. 14.
Et omne quod non est ex fide peccatum est: ut sc. intelligat justitiā in•ideliū non esse justitiam: quia sordet natura sine gratia. Prosper. in Epist. ad Rufin. V. etiam eundem contra Collat.
Et omne quod non est ex fide peccatum est: ut sc. Intelligat justitiā in•ideliū non esse justitiam: quia sordet Nature sine Gratia. Prosper. in Epistle ad Rufin. V. etiam eundem contra Collat.
It is indeed fully handled by M. Hooker in his second book of Eccles. Policy: but few men of that party will read his works though written with singular learning, wisdome, godliness, & moderation.
It is indeed Fully handled by M. Hooker in his second book of Eccles. Policy: but few men of that party will read his works though written with singular learning, Wisdom, godliness, & moderation.
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Infirmae prorsùs voluntatis indicium est, statuta lenio. ii studiosiùs discutere; haerere ad singula quae injunguntur; exigere de quibus { que } rationem; & malè suspicari de omni praecepto cujus causa latuerit; nec unquam libenter obedire, nisi, &c. Bern. Ibid.
Infirm prorsùs voluntatis indicium est, Statuta lenio. ii studiosiùs discutere; haerere ad singula Quae injunguntur; exigere de quibus { que } rationem; & malè suspicari de omni praecepto cujus causa latuerit; nec unquam Libenter Obedire, nisi, etc. Bern. Ibid
Si, cùm mihi furta, largitiones — objiciuntur, ego respondere soleo meis — non tàm sum existimandus de rebus gestis gloriari, quàm de objectis non confiteri. Cic. pro domo sua.
Si, cùm mihi furta, largitiones — objiciuntur, ego respondere Solio meis — non tàm sum existimandus de rebus gestis Gloriari, quàm de objectis non Confession. Cic Pro domo sua.
— sed Roma parentem, Roma patrem patriae Ciceronem libera dixit. Juven. Satyr 8. — patrem patriae appellavimus, ut sciret datam sibi potestatem patriam; quae est, temperatissima, liberis consulens, suáque post illos ponens. Senec. 1. de Clem. 14.
— said Roma parentem, Roma patrem patriae Ciceronem Libera dixit. Juvenal. Satyr 8. — patrem patriae appellavimus, ut sciret datam sibi potestatem Patriam; Quae est, temperatissima, Liberis consulens, suáque post Illos ponens. Seneca 1. de Clem. 14.
Non solùm qui dat esurienti cibam, sitienti potum — verùm e••am & qui emendat verbere in q•ē postet as datur, v. l ` co•rcet aliquâ disciplinâ in eo quod corripit, & aliquâ emendat•riâ poenâ pl. ctit, el•é mosynam dat, quia misericordiam praestat. Aug. in Enchirid. c. 72.
Non solùm qui that esurienti cibam, sitienti potum — verùm e••am & qui emendat verbere in q•en postet as datur, v. l ` co•rcet aliquâ disciplinâ in eo quod corripit, & aliquâ emendat•riâ poenâ Pl ctit, el•é mosynam that, quia misericordiam praestat. Aug. in Enchiridion c. 72.
Qui pote plus urget: pisces ut saepe minutos Magnu ' comest, ut aves enecat accipiter. Varro in Margopoli — factus praeda majori minor. Sen. in Hippol. act. 2.
Qui pote plus urget: pisces ut saepe minutos Magnu ' Comest, ut aves enecat accipiter. Varro in Margopoli — factus Praeda majori minor. Sen. in Hippol. act. 2.
— fere maxima 〈 ◊ 〉 morem hunc homines habent: quod sibi volunt Dum id impetrant, boni sunt; sed id ubi jam penes sese habent, Ex bonis pessimi & fraudulentissi•i sunt. Plaut· in Capt. 2.1. Omnes candidatos, bonos viros dicimus. Senec. Epist. 3.
— fere maxima 〈 ◊ 〉 morem hunc homines habent: quod sibi volunt Dum id impetrant, boni sunt; sed id ubi jam penes seize habent, Ex bonis pessimi & fraudulentissi•i sunt. Plaut· in Capt. 2.1. Omnes Candidates, bonos viros dicimus. Seneca Epistle 3.
NONLATINALPHABET. Nervus est sapientiae, non citò credere. dictum Epicharmi, apud Cic. 1. ad Attic. 16. NONLATINALPHABET. Eurip. in Helen. The simple believe every word. Prov. 14.15.
. Nervus est sapientiae, non citò Believe. dictum Epicharmus, apud Cic 1. and Attic. 16.. Eurip in Helen. The simple believe every word. Curae 14.15.
Irasci mihi nemo poterit, nisi qui antè de se volu•rit confiteri. Cie. pro lege Manil. Frequenter culpa pupuli redundat in principem, quasi de majorum negligentia obveniant errata mino•um. Pet. Blesens. Ep. 95.
Irascible mihi nemo poterit, nisi qui antè de se volu•rit Confession. Cite. Pro lege Manil. Frequenter culpa pupuli redundat in principem, quasi de majorum Negligence obveniant errata mino•um. Pet. Blessens. Epistle 95.
Ipsos justi•iarios, quos vulgariter Errantes, vel Itinerantes dicimus, dum errata hominum diligenter explorant, frequenter errare contingit. Excessus namque hominum absconduntur, &c. Pet. Bles. Epist. 25.
Ipsos justi•iarios, quos vulgariter Errands, vel Itinerantes dicimus, dum errata hominum diligently explorant, frequenter errare contingit. Excessus namque hominum absconduntur, etc. Pet. Bles. Epistle 25.
NONLATINALPHABET. Epicte•. apud Stob. Serm. 143. nosdegem bonam • mala nullâ alli â nisi naturali normâ. dividere possumus. Cic. lib. 1 de legib. Quod fit injustè, nec jure fieri pit•st. Non enim jura dicenda sunt, vel putanda, iniqua hominum constitu••. Aug. l. 9. dè Civit. 21
. Epicte•. apud Stob. Sermon 143. nosdegem Good • mala nullâ alli â nisi naturali normâ. dividere possumus. Cic lib. 1 the Legib. Quod fit injustè, nec jure fieri pit•st. Non enim jura dicenda sunt, vel putanda, Iniqua hominum constitu••. Aug. l. 9. dè Civit 21
Atque ipsa utilitas justi. propè 〈 ◊ 〉 & aequi. Horat. 1. serm. 3 — ex aequo & bonojus const•t, quod ad veritatem & util•tatem commun•m videtur pertinere. Cic. ad Herenn. lib. 2.
Atque ipsa utilitas Justi. propè 〈 ◊ 〉 & Aequi. Horatio 1. sermon. 3 — ex Aequo & bonojus const•t, quod ad veritatem & util•tatem commun•m videtur pertinere. Cic and Herennius. lib. 2.
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NONLATINALPHABET. apud. Stob. Serm. 2. Idque per praecoaem, cùm aliquem emendaret, dici jubebat, Quod tibi fieri non vis, alteri ne feceris. Quam sententiam usque adeò dilexit, ut & in Palatio, & in publicis operibus praescribi juberet. de Alex. Severo Lamprid. in Alex.
. apud. Stob. Sermon 2. Idque per praecoaem, cùm aliquem emendaret, dici jubebat, Quod tibi fieri non vis, Alteri ne feceris. Quam sententiam usque adeò dilexit, ut & in Palatio, & in publicis operibus praescribi juberet. de Alexander Severo Lamprid in Alexander
Maximam partem ad injuriam faciendā aggrediuntur nonnulli ▪ ut adipiscantur ea qu• concupiver•nt: In quo vitio latissimè patet ava••••o. Cic. ••. 1. de offic. Sic vita bominum est, ut ad maleficium nemo conetur sinespe at { que } emolumento accedere. Gic. pro Sex. Roscio - part vilissima rer••, Certamen movistis opes. Lucan. lib. 3. NONLATINALPHABET. Diphilus apud Stob. serm. 8.
Maximam partem ad Injuriam faciendam aggrediuntur Nonnulli ▪ ut adipiscantur ea qu• concupiver•nt: In quo vitio latissimè patet ava••••o. Cic ••. 1. the office. Sic vita bominum est, ut ad maleficium nemo conetur sinespe At { que } emolumento accedere. gic. Pro Sex. Roscio - part vilissima rer••, Certamen movistis opes. Lucan. lib. 3.. Diphilus apud Stob. sermon. 8.
Prov. 18.17. Est vitium, cujus si te immunem sentis, inter omnes quos novi, ex his qui Cathedras ascendunt, sedebis me judice sclitarius. — Facilitas •redulitatis haec est: cujus callidissimae vulpeculae Magnorum neminem comperi satis cavisse versutias. Bern. 2. de consid. in finc.
Curae 18.17. Est Vitium, cujus si te immunem Sentis, inter omnes quos novi, ex his qui Cathedras ascendunt, sedebis me judice sclitarius. — Facilitas •redulitatis haec est: cujus callidissimae vulpeculae Magnorum neminem comperi satis cavisse versutias. Bern. 2. de Consider. in finc.
Gen. 1•. 20, 21. quo exemplo moniti, ne ad proferendam sententiam — aut tem•rè indiligenter { que } indiscussa quaeque quoquo modo judicémus: sed exemplo Domini descendamus, videamus, & justo examine criminosos diligenter perscrutemur. Concil. Trid. c. 22.
Gen. 1•. 20, 21. quo exemplo moniti, ne ad proferendam sententiam — Or tem•rè indiligenter { que } indiscussa quaeque quoquo modo judicémus: sed exemplo Domini Descendamus, videamus, & Justo examine criminosos diligently perscrutemur. Council. Triad c. 22.
Accusatores multos esse in civitate utile est, ut metu contineatur audacia: veruntamen hoc ita est utile, ut non planè illudamur ab accusatoribus. Ibid.
Accusatores multos esse in Civitate utile est, ut metu contineatur audacia: Veruntamen hoc ita est utile, ut non planè illudamur ab accusatoribus. Ibid
Canes aluntur in Capitolio, ut significent si fures venerint — Quòd si luce quo { que } canes latrent, cùm Deos salutatū aliqui venerint: opinor iis crura suffringantur, &c. Ibid.
Canes aluntur in Capitol, ut significent si fures venerint — Quòd si luce quo { que } canes latrent, cùm Gods salutatū aliqui venerint: opinor iis crura suffringantur, etc. Ibid
Cael. ad Cicer. 8. fam. Epist. 8. vide l. 7. & l. 13. Sect. qui damni •f. de damno infect. In omnibus causis, sive — sancimus non aliter — N•si prius qui eas exposcunt, juramentum de calumnia praestiterint, quod non, &c. l. Vnic. Cod. de jure jurando propter calumn.
Celestial and Cicer. 8. fam. Epistle 8. vide l. 7. & l. 13. Sect. qui damn •f. de Damno infect. In omnibus Causis, sive — Sanctimus non aliter — N•si prius qui eas exposcunt, juramentum de Calumny praestiterint, quod non, etc. l. Unic. Cod. de jure jurando propter calumn.
Existunt etiam saepe injuriae ca•um• â •uadam, & nimis callid•, sed malitiosa interpretatione. Cic. l. 1. de offic. Scriptum sequi, c•lumniatoris esse; boni judicis, voluntat•m scriptoris, authoritat•mque defendere. Id. pro A. Cecin.
Existunt etiam saepe Injuries ca•um• â •uadam, & nimis callid•, sed malitiosa Interpretation. Cic l. 1. the office. Scriptum sequi, c•lumniatoris esse; boni Judges, voluntat•m Scriptural, authoritat•mque defendere. Id. Pro A. Cecin.
Quadruplatores, accusatores, seu d•latores criminum Publicorū, sub poena quadrupli•sive quod ipsi •x damnatorum bonis quos accusaverant, quartam partem cons•quebantur. Ascon. in Ver. See Fest. in Quadruplatore; Turneb. 3. Adver. 9. Lips. in Lib. 4. Ann. Taciti. Bisciol. 14. subses. 15.
Quadruplatores, Accusatores, seu d•latores crimen Publicorū, sub poena quadrupli•sive quod ipsi •x damnatorum bonis quos accusaverant, quartam partem cons•quebantur. Ascon. in Ver. See Fest. in Quadruplator; Turnebus. 3. Adversary. 9. Lips. in Lib. 4. Ann. Taciti. Bisciol. 14. subses. 15.
Praevaricatio est accusatoris corruptela abreo. Cic. in pa•tit. orat — Praevaricatorem cum •sse •stendimus qui colludit cum reo, & translatit•è munere accusandi desungitur. Mar. in lib. 1. ff. ad Sen atusc. Turpil.
Praevaricatio est accusatoris Corruptela abreo. Cic in pa•tit. Orat — Praevaricatorem cum •sse •stendimus qui colludit cum Reo, & translatit•è munere accusandi desungitur. Mar. in lib. 1. ff. ad Sen atusc. Turpitude.
Lege Rommiâ v. l. 1. sec. 2. ff. ad Senatusc. Turpil. & Gothifred. in ann•t. ibi; Rosin. 8. Antiqu. Rom. part. 2. cap. 22. — literam illam ita v•h•menter ad caput affigent, &c. Cicer. pro Rex. Rosc.
Lege Rommiâ v. l. 1. sec. 2. ff. ad Senatus. Turpitude. & Gothifred. in ann•t. There; Rosin. 8. Antique Rom. part. 2. cap. 22. — Literam Illam ita v•h•menter ad caput affigent, etc. Cicer. Pro Rex. Rosc
NONLATINALPHABET. Isocr. apud Stob. serm. 44. Si innocentes existimari volumus, non solū nos abstinentes, sed etiā nostros comites praestare d•b•mus. Cic. 2. in. Verr. 2.
. Isocrate. apud Stob. sermon. 44. Si innocentes existimari volumus, non solū nos abstinentes, sed etiā nostros comites praestare d•b•mus. Cic 2. in. Verr 2.
quem Graecia Priapum dixit. Hist. Scolast. in Num. c. 34. & alii securi Hieronym. in c. 9. Osee; & 1. cont. Io. 12. See Vatabl. in Num. 25.3. Selden Synt. 1. d: DIS Syr. c. 5. Iael. Bisciol. 3. hor. subces. 20.
Whom Graecia Priapum dixit. Hist. School. in Num. c. 34. & alii Security Jerome. in c. 9. Hosea; & 1. contentedly. Io. 12. See Vatable in Num. 25.3. Selden Saint 1. d: DIS Syr. c. 5. Jael. Bisciol. 3. hor. subces. 20.
Nec in quenquam Presbyt•rum, Episcopum, sive Papam convenit co•ctivam in hoc seculo jurisdiction•m sibi h•bere; ni si ea•ē sibi per hum•num legislator•m concessa fu•rt, in cajus potestate est hanc ab ipsis semper revocare. Marsil. Patav. 2. defens. pacis. 5.
Nec in quenquam Presbyt•rum, Bishop, sive Pope convenit co•ctivam in hoc seculo jurisdiction•m sibi h•bere; ni si ea•ē sibi per hum•num legislator•m concessa fu•rt, in Cajus potestate est hanc ab Ipse semper revocare. Marsil. Patav. 2. defence. pacis. 5.
i e. Regis quidem haec munia esse jussit, •rimùm, ut s•crorum & sacrificiorū principatum haber•t. Dionys. Halicar. lib. 2. See also Cic. 1. de divin. NONLATINALPHABET. de Aegyptiis. Plutarch. lib. de I•. & Osir.
i e. Regis quidem haec Money esse Jussit, •rimùm, ut s•crorum & sacrificiorū Principatum haber•t. Dionys Halicar. lib. 2. See also Cic 1. the divine.. de Aegyptiis. Plutarch. lib. de I•. & Osir
Verbum ipsum soliditatem mentis ostendit. Cassiodorus; Constanter. Lyranus ▪ Constantiâ mentis & audaciâ operis. Ludolfus hic. He had zeal in the fear of the Lord, and stood up with good courage of heart. Sirac. 45.23.
Verbum ipsum soliditatem mentis ostendit. Cassiodorus; Constanter. Lyranus ▪ Constantiâ mentis & audaciâ operis. Ludolfus hic. He had zeal in the Fear of the Lord, and stood up with good courage of heart. Sirach. 45.23.
Quibus non erat Deus daturus vitam aeternam, si neque hanc cis terrenam gloriam concederet, non redderetur merces bonis artibus eorum, id est, virtutbus, quibus — Augustin. 5. de Civit. 15.
Quibus non erat Deus Daturus vitam aeternam, si neque hanc cis Terrenam gloriam concederet, non redderetur merces bonis artibus Their, id est, virtutbus, quibus — Augustin. 5. de Civit 15.
Intelligimus - etiam Ethnicos, si quid boni fecerint, non absque mercede Dei judicio praeteriti. Hieron. in Ezek. 29. God even among the Heathen, hath often rewarded moral honesty with outward happinesse. W. Ral. hist. of the world, lib. 2. cap. 8. §. 3.
Intelligimus - etiam Ethnics, si quid boni fecerint, non absque mercede Dei Judicio praeteriti. Hieron. in Ezekiel 29. God even among the Heathen, hath often rewarded moral honesty with outward happiness. W. Rat hist. of the world, lib. 2. cap. 8. §. 3.
4 King. 10.30. Quid ei profuit, quod pro nonnullâ obedientiâ, quam, de domo Achab omninò delendâ cupiditate suae dominationis exhibuit, aliquantam mercedem transitoriam regni temporalis accepit? Augustin. contra mend. cap. 2.
4 King. 10.30. Quid ei profuit, quod Pro nonnullâ obedientiâ, quam, de domo Ahab omninò delendâ cupiditate suae dominationis Exhibited, aliquantam mercedem transitoriam Regni temporalis accepit? Augustin. contra mend. cap. 2.
Quod dicit (Poenitentiam agam) intelligitur metaphoricè dictum: nam homines, quando non impleut quod comminati sunt, poenitere videntur. Aquin ▪ 1. quaest. 19.7. ad. 2.
Quod dicit (Poenitentiam Agam) intelligitur metaphoricè dictum: nam homines, quando non impleut quod comminati sunt, poenitere videntur. Aquinas ▪ 1. Question. 19.7. ad. 2.
Cum exterius mutari videtur sententia, consilium non mutatur ▪ quia de unaquaque re immutabiliter intus constituitur, quicquid for•s muta•ilitor agitur. Gregor. in Moral.
Cum exterius mutari videtur sententia, consilium non mutatur ▪ quia de unaquaque re immutabiliter intus constituitur, quicquid for•s muta•ilitor agitur. Gregory. in Moral.
Non mehercule q••nquam a•dio hoc anno ereptum, qui mihi non à Diis immort. ereptus ex his mis•riis, & ex iniquissimâ conditione vitae videretur. Cic. 5. Epist. 16. Fuit hoc luctuosum suis, acerbum patriae, grave bonis omnibus: sed ii tamen Remp. cosus secuti sunt, ut mihi non erepta L. Cr•sso à Diis imm. vita, sed donata more esse videretur. Non vidit flagrantem, &c. Id. 3. de Orat. Fortunatus iliius [ Hortensii ] exitus, qui ea non vidit cum fierent, quae praevidit futura — sed illum videtur felicitas ipsius quâ semper est usus, ab eis miseriis quae consecutae sunt, morte vindicasse, Id. in Bru•o.
Non mehercule q••nquam a•dio hoc Anno ereptum, qui mihi non à Dis Immort. Ereptus ex his mis•riis, & ex iniquissimâ condition vitae videretur. Cic 5. Epistle 16. Fuit hoc luctuosum suis, acerbum patriae, grave bonis omnibus: sed ii tamen Remp. cosus secuti sunt, ut mihi non erepta L. Cr•sso à Dis Immortal. vita, sed donata more esse videretur. Non vidit flagrantem, etc. Id. 3. de Orat Fortunatus iliius [ Hortensii ] exitus, qui ea non vidit cum fierent, Quae praevidit futura — sed Ilum videtur Felicity Himself quâ semper est usus, ab eis miseriis Quae consecutae sunt, morte vindicasse, Id. in Bru•o.
Quisquam est hominum, qui fuisse illum [ Jovem ] Deum credat, tam injustum, tam impium, nec mortalium saltem constituta servantem; apud quos nesas haberetur magnum, alterum pro altero pl•cti, & aliena delicta aliorum cervicibus vindicari? Arnob. contr. Gen•. lib. 7.
Quisquam est hominum, qui Fuisse Ilum [ Jovem ] God Credat, tam injustum, tam Impious, nec mortalium Saltem Constituted servantem; apud quos Nesas haberetur magnum, alterum Pro altero pl•cti, & Aliena Delicta Aliorum cervicibus vindicari? Arnob Contr. Gen•. lib. 7.
Est planè quasi saevitia, medicina de scalpelli — Non tamen secari idcirco malum: quia dolores utiles affert — ul•lans ille, & gemens & mugiens inter manus medici, postmodum easdem mercede cumulabit. Tert. in Scorp. cap. 5.
Est planè quasi saevitiam, medicina de scalpelli — Non tamen secari Idcirco malum: quia Dolores utiles affert — ul•lans Isle, & gemens & mugiens inter manus medici, postmodum easdem mercede cumulabit. Tert in Scorp. cap. 5.
NONLATINALPHABET. Mar moreo tumulo Licinus jacet; at Cato parvo: Pompeius nullo. Credimus esse Deos ? Varro. See Plat. de leg. Cic. 3. de Nat ▪ deor ▪ Senec. de provid. Aug. 3. de lib. arb. 2. Menand. apud Stob. Serm. 104.
. Mar moreo tumulo Licinus jacet; At Cato parvo: Pompeius nullo. Credimus esse Gods? Varro. See Plat. de leg. Cic 3. the Nat ▪ deor ▪ Seneca de provide. Aug. 3. the lib. arb. 2. Menand. apud Stob. Sermon 104.
NONLATINALPHABET. Chrys. in Gen. hom. 20. Filii bona valetudo, felicitas, patrimonium, per•inet ad patrem. Felicior futu•us, si salvum habu•rit filium; infelicior, si amiscrit. Senec. 5. de Benef. 19. Nihil interest in se quis veritus fuerit, an in liberis: cum pro affectu parentes magis in liberis terreantur. lib. 8. §. haec quae ff. 4.2. Quod metus causa.
. Chrys. in Gen. hom. 20. Sons Bona valetudo, Felicity, patrimonium, per•inet ad patrem. Felicior futu•us, si Salvum habu•rit Son; infelicior, si amiscrit. Seneca 5. de Beneficence 19. Nihil Interest in se quis veritus fuerit, an in Liberis: cum Pro affectu Parents magis in Liberis terreantur. lib. 8. §. haec Quae ff. 4.2. Quod metus causa.
Natur• pater & filius eadem esse persona penè intelligitur. l. ult. Cod. 626. d• impub. Pars quodammodo corporis ejus. l. 22. Cod. 11.47. de agric. & cens.
Natur• pater & filius Same esse persona penè intelligitur. l. ult. Cod. 626. d• impub. Pars quodammodo corporis His. l. 22. Cod. 11.47. the Agric. & Cens.
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V. Erasm. in Adag. Monacho indoctior. Nic. de Clemang. 3. de corrupto Eccl. statu c. 21. — 23. Camden. in Brit. p. 766. Fr. Mod. in l. de ordin. Eccles. Polyd. Virg. 7. de invent. 4. Alu. Pelag 2. de planct. Eccl. 2.73.83. &c. Palingen. in Leo. Virg. Sagittat. &c.
V. Erasmus in Adag. Monacho indoctior. Nicaragua de Clemang. 3. de corrupto Ecclesiastes Statu c. 21. — 23. Camden. in Brit. p. 766. Fr. Mod. in l. de Ordain. Eccles. Polydore Virg 7. the invent. 4. Alu. Pelagius 2. de planct. Ecclesiastes 2.73.83. etc. Palingen. in Leo. Virg Sagittat. etc.
Qui autem se dicunt vacare lectioni, nonne illic inveniunt quod praecipit Apostolus? Quae est ista ergo perversitas, lectioni nelle obtemperare, dum vult •i vacare; &, ut quod bonum est diutius legatur, ideo facere nolle quod legitur? c. 17. ib.
Qui autem se dicunt vacare lectioni, nonne illic inveniunt quod praecipit Apostles? Quae est ista ergo perversitas, lectioni nelle obtemperare, dum vult •i vacare; &, ut quod bonum est diutius legatur, ideo facere nolle quod legitur? c. 17. ib.
Nempe volucrem Sic laudamus equum. Nobilis hic, quocunque venit de gra••ine — Sed venale p•cus Corythae, posteritas & Hi•pini, si rara jugo victoria sedit; Nil ibi majorum respectus, gratia nulla umbrarum: dominos preciis muta•e jubentur Exiguis. Juvenal. Satyr. 8.
Nempe volucrem Sic Laudamus Equum. Nobilis hic, quocunque venit de gra••ine — Said venal p•cus Corythae, posteritas & Hi•pini, si rara Jugo victoria Sedit; Nil There majorum Respectus, Gratia nulla umbrarum: dominos preciis muta•e jubentur Exiguis. Juvenal. Satyr. 8.
Inque eo vel maximè probavi — Apollonium, qui cùm mercede dic•ret, •ame• non patiebatur eos, quos judicabat non posse oratores evadere, operam apud sese perdere, dimittebatque • & ad quamcunque artem putabat esse aptum, ad eam impellere, atque hortari sol•bat, Cic. 1. de Orat.
Inque eo vel maximè probavi — Apollonius, qui cùm mercede dic•ret, •ame• non patiebatur eos, quos judicabat non posse Oratores evadere, Operam apud seize Perdere, dimittebatque • & ad quamcunque Artem putabat esse aptum, ad eam Impellere, atque hortari sol•bat, Cic 1. de Orat
Nihil est quod non expugnet pertinax opera, & intenta ac diligens cura. Senec. — Labor omnia vincit Improbus. Virgil. 1. Georg. Praeliatus est contra rerum naturam, & quidem victor abiit, malignitatem ejus pertinacissimo robore superando. de Demost. Val. Max. 8.7. NONLATINALPHABET. Heliodo•. l. 3 ▪ Aethiop. Hist.
Nihil est quod non expugnet Pertinax opera, & intenta ac Diligens Cure. Seneca — Labour omnia vincit Improbus. Virgil. 1. George Praeliatus est contra rerum naturam, & quidem victor Abiit, malignitatem His pertinacissimo robore superando. de Demost Val. Max. 8.7.. Heliodo•. l. 3 ▪ Ethiop. Hist.
Tanta haec formarum varietas in r•bus conditis, quid nisi quidam sunt radii Deitatis: demonstrantes quidē quòd verè sit à quo sunt; non tamen quid fit, prorsus definientes. Bern. Ser. 31. in Cant
Tanta haec formarum varietas in r•bus conditis, quid nisi quidam sunt radii Deitatis: demonstrantes quidē quòd verè sit à quo sunt; non tamen quid fit, prorsus definientes. Bern. Ser. 31. in Cant
Utitur quihusdam assumendis & respuendis, ad valetudinem; quibusdam tolerandis, ad patientiam; quibusdam ordinandis, ad justitiam; quibusdam considerandis, ad aliquod veritatis documentum. August. 83. quaest. 25.
Utitur quihusdam assumendis & respuendis, ad valetudinem; Some tolerandis, ad patientiam; Some ordinandis, ad justitiam; Some considerandis, ad aliquod veritatis documentum. August. 83. Question. 25.
Prudentèr advertat qui hoc cogitat, scandalum scandalo non benè emendari. Qualis emendatio erit, si ut aliis scandalum tollas, alios scandalizas? Bern. de Praec. & disp.
Prudentèr Advert qui hoc cogitat, scandalum scandalo non benè emendari. Qualis emendatio erit, si ut Others scandalum tollas, Alioth scandalizas? Bern. de Praec. & Disp.
Quid tam contra officium, quam non reddere quod acceperis? Ambro. 1. Offi 31. Nullum officium refe•enda gratia magis necessarium •st. Cic. 1. de Offic.
Quid tam contra officium, quam non reddere quod acceperis? Ambrose 1. Officer 31. Nullum officium refe•enda Gratia magis Necessary •st. Cic 1. de Office
Non solum is gratus debet esse, qui accepit beneficium; verùm etiam is, cui potestas accipiendi fuit. Cic. de Provinc. Consul. Tàm teneor dono, quàm si demittar onustus. Horat. 1. Epist. 7.
Non solum is Gratus debet esse, qui accepit beneficium; verùm etiam is, cui potestas accipiendi fuit. Cic de Provinc. Consul. Tàm teneor Dono, quàm si demittar Onustus. Horatio 1. Epistle 7.
Ps. 16.2, 3. Nulla ex nobis utilitas Deo speranda est. Senec. 4. de ben. cap. 3. Nec ille collato eget, nec nos 〈 ◊ 〉 quicquam conferre possumus. Ibid. cap. 9.
Ps. 16.2, 3. Nulla ex nobis utilitas God speranda est. Seneca 4. de ben. cap. 3. Nec Isle collato eget, nec nos 〈 ◊ 〉 quicquam confer possumus. Ibid cap. 9.
Apparet illum non saepe de reddendo cogitasse, cui obrepsit oblivio. Senec. 3. de ben. 1. Perveniunt eo quò, ut ego existimo, pessimus quisque & ingratissimus pervenit; ut obliquiscantur. Ibid. 5.
Appears Ilum non saepe de reddendo cogitasse, cui obrepsit oblivio. Seneca 3. de ben. 1. Perveniunt eo quò, ut ego existimo, pessimus Quisque & ingratissimus pervenit; ut obliquiscantur. Ibid 5.
Nec verò quenquam senum audivi oblitum, quo loco thesaurum ob•uisset: Omnia, quae curant meminerunt: vadimonia constituta, qui sibi, quibus ipsi debeant. Cic. de Senect.
Nec verò quenquam Senum audivi oblitum, quo loco Thesaurum ob•uisset: Omnia, Quae Curant meminerunt: vadimonia Constituted, qui sibi, quibus ipsi debeant. Cic de Senect.
Omni momento me tibi obligas, dum omni momento mihi tua magna beneficia praestas. August. Solil. ca. 18. Tot munera, quae sine intermissione diebus (Dii) fundunt. Senec. 4. de benef. 3.
Omni momento me tibi obligas, dum omni momento mihi tua Magna Benefices praestas. August. Solil. circa 18. Tot Munera, Quae sine intermission diebus (Gods) fundunt. Seneca 4. the Beneficence. 3.
Multos videmus usque hodi• satis importuè petentes, quo • sibi deesse cognoverint; sed paucos ad modum novimus qui dignas super acceptis beneficiis gratias agere videantur. Bernard. serm. de diversis. 27.
Multos Videmus usque hodi• satis importuè petentes, quo • sibi deesse cognoverint; sed Paucos ad modum novimus qui dignas super acceptis Benefits gratias agere videantur. Bernard. sermon. de diversis. 27.
Nulla Deo dandi beneficii causa est Sen. 4. de bene•. 3. Ego rebar spontanias esse numinum benign•a es ultroque ab his fluere inexpectata benevolentiae munera. Arnob. conr. Gent. lib. 3. Deus nulli debet aliquid: quia omnia gratui•ò praestat. Et si quisquam dice•, ab illo aliquid deberi m•ritis suis, certe ut esset non ei debebatur: non enim erat, cui deberetur. Aug. 3. de lib. arb. 16.
Nulla God dandi Beneficii causa est Sen. 4. the bene•. 3. Ego rebar spontanias esse numinum benign•a es ultroque ab his fluere inexpectata benevolentiae Munera. Arnob Con. Gent. lib. 3. Deus None debet Aliquid: quia omnia gratui•ò praestat. Et si quisquam dice•, ab illo Aliquid deberi m•ritis suis, certain ut esset non ei debebatur: non enim erat, cui deberetur. Aug. 3. the lib. arb. 16.
Secundum morum & humorum varietates, variantur & somnia. Alia nam { que } vident sanguinei, alia Cholerici, alia flegmatici, alia melancholici. Auctor. de spir. & anim. cap. 25. apud. August in. Tom. 3.
Secundum morum & humorum varietates, variantur & somnia. Alias nam { que } vident sanguinei, Alias Cholerici, Alias flegmatici, Alias melancholici. Auctor. de spir. & anim. cap. 25. apud. August in. Tom. 3.
A dream commeth through the multitude of business, Eccles. 5.2. Res, quas in vita usurpant homines, cogitant, curant, vident, Qu•que agunt vigilantes, agitan• { que } •a si cui in somnis accidant, minus mirum est. Aretius. Quaecun { que } mentis agitat infestus vigor, Ea per quietem sacer & arcanus refert Velox { que } sensus. Senec. in Octav. Act. 4. See Delt. ibid.
A dream comes through the multitude of business, Eccles. 5.2. Rest, quas in vita usurpant homines, cogitant, Curant, vident, Qu•que Agunt vigilantes, agitan• { que } •a si cui in somnis accidant, minus Mirum est. Aretius. Quaecun { que } mentis agitat infestus vigor, Ea per quietem Sacer & Arcanus refert Swift { que } sensus. Seneca in Octav Act. 4. See Dealt. Ibid.
Viri licitò se errare credunt, si solo abstineant adulterio: meritricios autem usus tanquam legi naturae suppetere putant. Ambros. 2. de Abrah. 11. Solo stupro atque adulterio condemnato, passim per lupanaria & ancillulas libido permittitur. Hieronym. Epist. 30. Usum scor•orum terrena civitas licitam turpitudinem fecit. Augustin. 14. de Civitat. 18.
Viri licitò se errare credunt, si solo abstineant Adultery: meritricios autem usus tanquam Legi naturae suppetere Putant. Ambos 2. the Abraham. 11. Solo stupro atque Adultery condemnato, passim per Lupanaria & ancillulas libido permittitur. Jerome. Epistle 30. Usum scor•orum Terrena Civitas licitam turpitudinem fecit. Augustin. 14. de Civitat. 18.
Hinc NONLATINALPHABET pro scortari. Hadr. Jun. in Adag. & NONLATINALPHABET habet. Aristoph. in Pluto. Act. 1. Sc. 2. Quas supra mille prostare ad fanum Veneris qd. est in Corintho scribit Strab. 8. Geograph. At { que } hinc natam paroemiam. NONLATINALPHABET. Bourdin. in Comment. ad Aristoph. Thesmophor.
Hinc Pro scortari. Hadr Jun. in Adag. & habet. Aristophanes. in Pluto. Act. 1. Sc. 2. Quas supra mille prostare ad Fanum Veneris quoth. est in Corinth Scribit Strabo 8. Geograph. At { que } hinc natam paroemiam.. Bourdin. in Comment. ad Aristophanes. Thesmophor.
Quod aliquando qui 〈 ◊ 〉, nescio qua perversitate contemnunt; & nescio unde sibi testimonia nulla & vana conqui•unt, dicentes, Peccata carnis Deus non curat. August. Serm. 16. de verb. Domin. cap. 1. Ista pu••enda & nimium gravia mala, ideo a multis vi••s sine ullo timore Domini committun•ur, quia ita a pluribus in consu•tudinem missa sunt, & ita vilia vel levia ducuntur, ut nec jam inter gravia crimina puten•ur. Serm. de Temp. 143.
Quod aliquando qui 〈 ◊ 〉, nescio qua perversitate contemnunt; & nescio unde sibi Testimonies nulla & Vana conqui•unt, Saying, Peccata carnis Deus non curate. August. Sermon 16. the verb. Domini. cap. 1. Ista pu••enda & Nimium Gravia mala, ideo a multis vi••s sine ullo Timore Domini committun•ur, quia ita a Pluribus in consu•tudinem missa sunt, & ita vilia vel Levia ducuntur, ut nec jam inter Gravia Crimes puten•ur. Sermon de Temp. 143.
Impia mens odit etiam ipsum intellectum: & homo aliquando nimium mente perversâ timet intelligere ne cogatur quod intellexerit facere. Aug. de ver. Apost. ser. 13.
Impia Mens odit etiam ipsum Intellectum: & homo aliquando Nimium mente perversâ timet intelligere ne cogatur quod intellexerit facere. Aug. de ver. Apost. ser. 13.
Qu•sdam praes•••n• Deus multa peccare posse, ••agellat eos infirmitate corporis, ne peccent, ut eis utilius sit frangi languoribus ad salutem, quàm remanere incolumes ad d•mnationem, Hug. 2. de Anim.
Qu•sdam praes•••n• Deus Multa Peccare posse, ••agellat eos Infirmity corporis, ne peccent, ut eis Utilius sit frangi languoribus ad salutem, quàm remanere incolumes ad d•mnationem, Hug. 2. de Anim.
An qui fundum aufert. ejus a quo emptus est, & tradit et qui nihil in eo habet juris, injustus est: & qui seipsum auf•rt dominuti Deo, a quo factus est, & malignis servit spiritibus, justus est? Aug. 19. de Civit. 21.
an qui fundum Aufert. His a quo emptus est, & tradit et qui nihil in eo habet Juris, Unjust est: & qui seipsum auf•rt dominuti God, a quo factus est, & malignis Servit spiritibus, justus est? Aug. 19. de Civit 21.
