Sixteen sermons preached on several subjects and occasions by the most reverend John Tillotson ... ; being the second volume, published from the originals, by Ralph Barker ...
and this Prophecy contains several Messages from God, to the Princes, and Elders, and People of Israel, in which he reproves their slackness and negligence in the building of the Temple,
and this Prophecy contains several Messages from God, to the Princes, and Elders, and People of Israel, in which he reproves their slackness and negligence in the building of the Temple,
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and the rich Ornaments of it, it should be incomparably short of Solomon 's Temple, (which some that were then alive had seen in its glory) yet in other respects, it should far excel it;
and the rich Ornament of it, it should be incomparably short of Solomon is Temple, (which Some that were then alive had seen in its glory) yet in other respects, it should Far excel it;
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Now, that it is some very great thing which is here foretold and promised, for the Honour of this second Temple, no Man can doubt, that considers in what a solemn manner it is here exprest;
Now, that it is Some very great thing which is Here foretold and promised, for the Honour of this second Temple, no Man can doubt, that considers in what a solemn manner it is Here expressed;
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and the earth, verse 6. And I will fill this house with glory, saith the Lord of hosts, verse 7. The silver is mine and the gold is mine, saith the Lord of hosts, ver. 8. And twice ver. 9. The glory of this latter house shall be greater than of the former, saith the Lord of hosts;
and the earth, verse 6. And I will fill this house with glory, Says the Lord of hosts, verse 7. The silver is mine and the gold is mine, Says the Lord of hosts, ver. 8. And twice for. 9. The glory of this latter house shall be greater than of the former, Says the Lord of hosts;
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and therefore whatever shift they make, they must interpret this Text, of some other Person than the Messias: But then it is plain for what Reason they do so, it being evident from their own Talmud, that the Ancient Jews did understand of the Messias; but being harden'd in their Unbelief, they pervert all those Texts whereby they might be convinc'd, that Jesus our Blessed Saviour was the True Messias.
and Therefore whatever shift they make, they must interpret this Text, of Some other Person than the Messias: But then it is plain for what Reason they do so, it being evident from their own Talmud, that the Ancient jews did understand of the Messias; but being hardened in their Unbelief, they pervert all those Texts whereby they might be convinced, that jesus our Blessed Saviour was the True Messias.
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and so it is quoted from the LXX in the New Testament, Heb. 12.26. and this Sense the Hebrew word may likewise bear, and our Translation of the Text takes them both in, Yet once, it is a little while.
and so it is quoted from the LXX in the New Testament, Hebrew 12.26. and this Sense the Hebrew word may likewise bear, and our translation of the Text Takes them both in, Yet once, it is a little while.
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If we take the Words in the first Sense, Yet a little while, they signifie, that God was then beginning those Changes in the World, which were to precede and make way for the coming of the Messias.
If we take the Words in the First Sense, Yet a little while, they signify, that God was then beginning those Changes in the World, which were to precede and make Way for the coming of the Messias.
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and considering the long time which was past from the first promise made to Abraham, Four Hundred Years in comparison of that may seem but a little while.
and considering the long time which was passed from the First promise made to Abraham, Four Hundred years in comparison of that may seem but a little while.
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viz. The giving of the Law by Moses, which was attended with great Commotions, both in Egypt, by bringing the People of Israel out from thence with a mighty hand,
viz. The giving of the Law by Moses, which was attended with great Commotions, both in Egypt, by bringing the People of Israel out from thence with a mighty hand,
and the bringing in of another that should be unalterable, Heb. 12.27, And this Word, Yet once more, (says the Apostle) signifies the removing of those things that are shaken, that those things which cannot be shaken way remain.
and the bringing in of Another that should be unalterable, Hebrew 12.27, And this Word, Yet once more, (Says the Apostle) signifies the removing of those things that Are shaken, that those things which cannot be shaken Way remain.
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Yet once more I will shake the heavens and the earth, &c. For the understanding whereof, we are to consider, That the Hebrews have no one Word whereby to express the World, and therefore they do it by an enumeration of the principal Parts of it.
Yet once more I will shake the heavens and the earth, etc. For the understanding whereof, we Are to Consider, That the Hebrews have not one Word whereby to express the World, and Therefore they do it by an enumeration of the principal Parts of it.
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And so St. Peter, when he would express the Revolution of all things, after the universal Conflagration of the World, calls it, a new heaven and a new earth, 2 Pet. 3.13. Nevertheless we, according to his promise, look for new heavens, and a new earth;
And so Saint Peter, when he would express the Revolution of all things, After the universal Conflagration of the World, calls it, a new heaven and a new earth, 2 Pet. 3.13. Nevertheless we, according to his promise, look for new heavens, and a new earth;
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And so the Prophet here in the Text to express the great Commotions and Changes that should be in the World before the coming of the Messias, says, that God will shake the heavens, and the earth,
And so the Prophet Here in the Text to express the great Commotions and Changes that should be in the World before the coming of the Messias, Says, that God will shake the heavens, and the earth,
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Thus Interpreters generally understand these Words, and it is very true the Messias was so: But this does not seem to be the true importance of this phrase;
Thus Interpreters generally understand these Words, and it is very true the Messias was so: But this does not seem to be the true importance of this phrase;
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which signifies, that about the time of the coming of the Messias, not only the Jews, but other Nations, should be in a general Expectation of some great Prince then to appear;
which signifies, that about the time of the coming of the Messias, not only the jews, but other nations, should be in a general Expectation of Some great Prince then to appear;
And I will fill this house with glory, saith the Lord of hosts, speaking of the Second Temple, which was then in building, which though it fell very much short of Solomon 's, in point of State and Magnificence;
And I will fill this house with glory, Says the Lord of hosts, speaking of the Second Temple, which was then in building, which though it fell very much short of Solomon is, in point of State and Magnificence;
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and Josephus tells us, that not long before the time of our Saviour's coming, Herod had built and beautified it to that degree, that in some respects it excelled Solomon 's;
and Josephus tells us, that not long before the time of our Saviour's coming, Herod had built and beautified it to that degree, that in Some respects it excelled Solomon is;
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namely, that it entertained the Messias the great Expectation and Blessing of all Nations And in this place will I give peace, saith the Lord of hosts.
namely, that it entertained the Messias the great Expectation and Blessing of all nations And in this place will I give peace, Says the Lord of hosts.
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Some understand this, of that Universal Peace which was throughout the World, when our Saviour was born in the Reign of Augustus Caesar. Others with great probability interpret this of the Messias himself, who is called here by the name of Peace; and so some of the ancient Jews understood it;
some understand this, of that Universal Peace which was throughout the World, when our Saviour was born in the Reign of Augustus Caesar. Others with great probability interpret this of the Messias himself, who is called Here by the name of Peace; and so Some of the ancient jews understood it;
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And this will appear very probable, if we consider, how frequently in Scripture this Title is given to the Messias. Isai. 9.6. he is called the Prince of peace; and Zach. 9.10. it is said of him, that he should speak peace to the nations;
And this will appear very probable, if we Consider, how frequently in Scripture this Title is given to the Messias. Isaiah 9.6. he is called the Prince of peace; and Zach 9.10. it is said of him, that he should speak peace to the Nations;
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and the Apostle to the Hebrews, parallels him with Melchisedech in this Particular, that he was King of Salem, that is, King of Peace; and which is very little different from this, he is frequently in Scripture called Salvation, which signifies the Happiness of being rescued and delivered from all kind of Evil;
and the Apostle to the Hebrews, parallels him with Melchizedek in this Particular, that he was King of Salem, that is, King of Peace; and which is very little different from this, he is frequently in Scripture called Salvation, which signifies the Happiness of being rescued and Delivered from all kind of Evil;
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as Peace signifies all kind of Good, Isai. 49.6. I will also give thee for a light to the Gentiles, that thou mayest be my Salvation to the end of the earth: And Luke 2.30. when Simeon had our Blessed Saviour in his Arms, when he was first brought into the Temple, he calls him the Salvation of God; Mine Eyes (saith he to God) have seen thy salvation; and John 4.22. Salvation is of the Jews, that is, the Messias was to be of that Nation.
as Peace signifies all kind of Good, Isaiah 49.6. I will also give thee for a Light to the Gentiles, that thou Mayest be my Salvation to the end of the earth: And Lycia 2.30. when Simeon had our Blessed Saviour in his Arms, when he was First brought into the Temple, he calls him the Salvation of God; Mine Eyes (Says he to God) have seen thy salvation; and John 4.22. Salvation is of the jews, that is, the Messias was to be of that nation.
The Words being thus explained, it will now be more easie to shew, how the several parts of this Prediction do agree to our Blessed Saviour, and to no other. I.
The Words being thus explained, it will now be more easy to show, how the several parts of this Prediction do agree to our Blessed Saviour, and to no other. I.
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That there should be great Changes and Commotions in the World before his coming; I will shake the heavens, and the earth, and the sea, and the dry land,
That there should be great Changes and Commotions in the World before his coming; I will shake the heavens, and the earth, and the sea, and the dry land,
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plainly signifying hereby, that before the coming of the Messias (who is here called the desire and expectation of all nations ) there should be very great Commotions and Changes in the World, that the Empire of the World should be overturned;
plainly signifying hereby, that before the coming of the Messias (who is Here called the desire and expectation of all Nations) there should be very great Commotions and Changes in the World, that the Empire of the World should be overturned;
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for so I have told you, that this Expression of shaking the heavens and the earth is explained, verse 21. of this Chapter, I will shake the heavens and the earth,
for so I have told you, that this Expression of shaking the heavens and the earth is explained, verse 21. of this Chapter, I will shake the heavens and the earth,
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At the time of this Prophecy, the Empire of the World was newly translated from the Assyrians to the Medes and Persians; and not long after, the Grecians under Alexander the Great quite overthrew the Persian Empire,
At the time of this Prophecy, the Empire of the World was newly translated from the Assyrians to the Medes and Persians; and not long After, the Greeks under Alexander the Great quite overthrew the Persian Empire,
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and that by as sudden a Change as was ever perhaps made in the World, possessing themselves by so swift and speedy a Conquest of a great part of the then known World,
and that by as sudden a Change as was ever perhaps made in the World, possessing themselves by so swift and speedy a Conquest of a great part of the then known World,
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After the death of Alexander, the Empire of the Grecians was shared among his great Captains, whom the Romans by degrees conquered, besides a great many other Kingdoms which Alexander never saw,
After the death of Alexander, the Empire of the Greeks was shared among his great Captains, whom the Romans by Degrees conquered, beside a great many other Kingdoms which Alexander never saw,
before the coming of the Messias; far greater, and of much larger extent, than those that, were in Egypt and Palestine, at the bringing of the Children of Israel out of Egypt, and the giving of the Law from Mount Sinai. And these did not only go before the coming of the Messias, but they made way for the more easie propagating of his Doctrine and Religion;
before the coming of the Messias; Far greater, and of much larger extent, than those that, were in Egypt and Palestine, At the bringing of the Children of Israel out of Egypt, and the giving of the Law from Mount Sinai. And these did not only go before the coming of the Messias, but they made Way for the more easy propagating of his Doctrine and Religion;
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for the Grecians, and especially the Romans, setled their Conquests in such a manner, as in a good measure to propagate their Language among the Nations which they conquered;
for the Greeks, and especially the Romans, settled their Conquests in such a manner, as in a good measure to propagate their Language among the nations which they conquered;
and particularly the Romans did make the Ways for Travel and Commerce much more easie and commodious than ever they were before, by employing their Armies,
and particularly the Romans did make the Ways for Travel and Commerce much more easy and commodious than ever they were before, by employing their Armies,
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And I doubt not but this Character of the Messias is taken out of that famous Prophecy concerning him, Gen. 49.10. The scepter shall not depart from Judah, till Shiloh come, (and by Shiloh the ancient Jews generally understood the Messias ) and to him shall the gathering of the people be;
And I doubt not but this Character of the Messias is taken out of that famous Prophecy Concerning him, Gen. 49.10. The sceptre shall not depart from Judah, till Shiloh come, (and by Shiloh the ancient jews generally understood the Messias) and to him shall the gathering of the people be;
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as appears not only from that ancient and general Tradition of theirs, from the School of Elias, that at the end of the second two thousand years of the World, the Messias should come;
as appears not only from that ancient and general Tradition of theirs, from the School of Elias, that At the end of the second two thousand Years of the World, the Messias should come;
(and our Blessed Saviour's coming did accordingly happen at that time;) but likewise from that particular Computation of the Jewish Doctors, not long before our Saviour's coming, who, upon a solemn debate of the matter, did determine that the Messias would come within fifty Years.
(and our Blessed Saviour's coming did accordingly happen At that time;) but likewise from that particular Computation of the Jewish Doctors, not long before our Saviour's coming, who, upon a solemn debate of the matter, did determine that the Messias would come within fifty years.
and from that remarkable Testimony in Josephus, who tells us, That the Jews rebelled against the Romans, being encouraged thereto by a famous Prophecy in their Scriptures, that about that time a great Prince should be born among them, that should rule the World:
and from that remarkable Testimony in Josephus, who tells us, That the jews rebelled against the Roman, being encouraged thereto by a famous Prophecy in their Scriptures, that about that time a great Prince should be born among them, that should Rule the World:
as appears from those Two famous Testimonies of Two of the most Eminent Roman Historians, Suetonius and Tacitus. The words of Suetonius are these, Percrebuerat Oriente toto vetus & constans opinio, esse in fatis, ut Judaeâ profecti rerum potirentur:
as appears from those Two famous Testimonies of Two of the most Eminent Roman Historians, Suetonius and Tacitus. The words of Suetonius Are these, Percrebuerat Orient toto Vetus & constans opinio, esse in fatis, ut Judaeâ profecti rerum potirentur:
There was an ancient and general Opinion, famous throughout all the Eastern Parts, that the Fates had determined, that there should come out of Judea those that should govern the World;
There was an ancient and general Opinion, famous throughout all the Eastern Parts, that the Fates had determined, that there should come out of Judea those that should govern the World;
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Now it is very remarkable, that the very words of this Tradition, seem to be a verbal Translation of that Prophecy in Micah, That out of Judah should come the Governour: Ʋt Judpaeâ profecti reruni potirentur.
Now it is very remarkable, that the very words of this Tradition, seem to be a verbal translation of that Prophecy in micah, That out of Judah should come the Governor: Ʋt Judpaeâ profecti reruni potirentur.
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The other Testimony is out of Tacitus; and his Words are these, ( lib. 21) Pluribus persuasio inerat antiquis Sacerdotum libris contineri, eo ipso tempore fore, ut valesceret Oriens; profectique Judaeâ rerum potirentur:
The other Testimony is out of Tacitus; and his Words Are these, (lib. 21) Pluribus persuasio inerat antiquis Sacerdotum Books contineri, eo ipso tempore before, ut valesceret Orient; profectique Judaeâ rerum potirentur:
A great many (says he) were possessed with a Persuasion that it was contained in the ancient Books of the Priests, that at that very time the East should prevail,
A great many (Says he) were possessed with a Persuasion that it was contained in the ancient Books of the Priests, that At that very time the East should prevail,
for the last Expression is the same with that of Suetonius taken out of the Prophet Micah; and the other, that the East should prevail, does plainly refer to that Title given to the Messias by the Prophet Zachary, chap. 6.12. where he is called, The Man whose name is NONLATINALPHABET, which signifies Oriens and Germen, both the East and a Branch; our Translation hath it, the Man whose name is the Branch;
for the last Expression is the same with that of Suetonius taken out of the Prophet micah; and the other, that the East should prevail, does plainly refer to that Title given to the Messias by the Prophet Zachary, chap. 6.12. where he is called, The Man whose name is, which signifies Orient and Germen, both the East and a Branch; our translation hath it, the Man whose name is the Branch;
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Thus you see this Character of our Saviour in this Prophecy most literally fulfilled, that he was the Expectation of all Nations. I proceed to the III. Circumstance of this Prediction, That he who is here foretold, should come during the continuance of this second Temple;
Thus you see this Character of our Saviour in this Prophecy most literally fulfilled, that he was the Expectation of all nations. I proceed to the III. Circumstance of this Prediction, That he who is Here foretold, should come during the Continuance of this second Temple;
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and it was in that place that the Messias, who is called the Peace, is promised to be given; and in this place will I give Peace, saith the Lord of Hosts.
and it was in that place that the Messias, who is called the Peace, is promised to be given; and in this place will I give Peace, Says the Lord of Hosts.
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And this is likewise most expresly foretold by the Prophet Malachi, chap. 3.1. Behold, I will send my Messenger, and he shall prepare the way before me;
And this is likewise most expressly foretold by the Prophet Malachi, chap. 3.1. Behold, I will send my Messenger, and he shall prepare the Way before me;
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and Taught frequently there, and by his Presence filled that house with glory. For that the Son of God Taught publickly there, was a greater Honour to it,
and Taught frequently there, and by his Presence filled that house with glory. For that the Son of God Taught publicly there, was a greater Honour to it,
And when some Hundred of Years after, it was attempted to be Rebuilt Three several times, the last whereof was by Julian the Apostate, in opposition to Christianity, and to our Saviour's Prediction;
And when Some Hundred of years After, it was attempted to be Rebuilt Three several times, the last whereof was by Julian the Apostate, in opposition to Christianity, and to our Saviour's Prediction;
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which hath now been demolish'd above One thousand six hundred Years ago, and the Rebuilding whereof hath been so often and so remarkably hinder'd from Heaven.
which hath now been demolished above One thousand six hundred years ago, and the Rebuilding whereof hath been so often and so remarkably hindered from Heaven.
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from which Words, the Apostle to the Hebrews argues the Perpetuity of the Gospel, and that it was the Dispensation which should never be changed, Heb. 12.27.
from which Words, the Apostle to the Hebrews argues the Perpetuity of the Gospel, and that it was the Dispensation which should never be changed, Hebrew 12.27.
And this word, Yet once more, signifies, the removing of those things which are shaken, as of things that are made, that those things which cannot be shaken may remain.
And this word, Yet once more, signifies, the removing of those things which Are shaken, as of things that Are made, that those things which cannot be shaken may remain.
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And then it follows, Wherefore we receiving a kingdom which cannot be moved, &c. It was usual with the Jews to describe the times of the Gospel, by the Kingdom of the Messias;
And then it follows, Wherefore we receiving a Kingdom which cannot be moved, etc. It was usual with the jews to describe the times of the Gospel, by the Kingdom of the Messias;
namely, to convince the Jews, that they were now under a more gracious and perfect Dispensation than that of the Law, ver. 18. Ye are not come unto the mount, that might be touched, and that burned with fire;
namely, to convince the jews, that they were now under a more gracious and perfect Dispensation than that of the Law, ver. 18. You Are not come unto the mount, that might be touched, and that burned with fire;
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meaning Mount Sinai, which was a sensible literal Mountain, a mountain that might be touched, in opposition to the mystical and spiritual Mount Sion; by which the Dispensation of the Gospel is described:
meaning Mount Sinai, which was a sensible literal Mountain, a mountain that might be touched, in opposition to the mystical and spiritual Mount Sion; by which the Dispensation of the Gospel is described:
Which by the way prevents the Objection of its being called the Mountain that might be touch'd, when it was forbidden to be touch'd upon pain of Death;
Which by the Way prevents the Objection of its being called the Mountain that might be touched, when it was forbidden to be touched upon pain of Death;
both by the Purity of its Doctrine, and the Power of its Arguments to work upon the Minds of Men, by the clear discovery of the mighty Rewards and Punishments of another World.
both by the Purity of its Doctrine, and the Power of its Arguments to work upon the Minds of Men, by the clear discovery of the mighty Rewards and Punishments of Another World.
And now the proper Inference from all this Discourse, is the very same with that which the Apostle makes, from the Consideration of the Perfection and Excellency of this Revelation, which God had made to the World by his Son. See that ye refuse not him that speaketh:
And now the proper Inference from all this Discourse, is the very same with that which the Apostle makes, from the Consideration of the Perfection and Excellency of this Revelation, which God had made to the World by his Son. See that you refuse not him that speaks:
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for how shall we escape, if we turn away from him that speaketh from Heaven? And at the 28th. Verse of that Chapter, Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably, with reverence and godly fear;
for how shall we escape, if we turn away from him that speaks from Heaven? And At the 28th. Verse of that Chapter, Wherefore we receiving a Kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably, with Reverence and godly Fear;
And now how does the serious Consideration of this Condemn all Impenitent Sinners under the Gospel, who will not be reclaimed from their Sins and perswaded to Goodness, by all that God can do;
And now how does the serious Consideration of this Condemn all Impenitent Sinners under the Gospel, who will not be reclaimed from their Sins and persuaded to goodness, by all that God can do;
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by the wrath of God, revealed from heaven, against all ungodliness and unrighteousness of men; by the Terrors of the great day, and the Vengeance of Eternal Fire;
by the wrath of God, revealed from heaven, against all ungodliness and unrighteousness of men; by the Terrors of the great day, and the Vengeance of Eternal Fire;
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by the wonderful and amazing Condescension of the Son of God, appearing in our Nature; by his merciful undertaking for the Redemption of lost and sinful Man;
by the wondered and amazing Condescension of the Son of God, appearing in our Nature; by his merciful undertaking for the Redemption of lost and sinful Man;
So the Apostle tells us in the beginning of this Epistle, chap. 1.1. that God who at sundry times, and in divers manners, spake in times past unto the Fathers, by the Prophets, hath in these last days, spoken to us by his Son:
So the Apostle tells us in the beginning of this Epistle, chap. 1.1. that God who At sundry times, and in diverse manners, spoke in times passed unto the Father's, by the prophets, hath in these last days, spoken to us by his Son:
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And if we who profess to believe on him, and to receive his Doctrine, be found disobedient to it, in our Lives, we have reason to fear, that our Condemnation shall be far heavier than theirs:
And if we who profess to believe on him, and to receive his Doctrine, be found disobedient to it, in our Lives, we have reason to Fear, that our Condemnation shall be Far Heavier than theirs:
For since the appearance of the Son of God for the Salvation of men, the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, especially against those who detain the truth of God in unrighteousness;
For since the appearance of the Son of God for the Salvation of men, the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, especially against those who detain the truth of God in unrighteousness;
that is, against those who entertain the Light of God's Truth in their Minds, but do not suffer it to have its proper Effect and Influence upon their Hearts and Lives;
that is, against those who entertain the Light of God's Truth in their Minds, but do not suffer it to have its proper Effect and Influence upon their Hearts and Lives;
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Especially at this time when we are celebrating the coming of the Son of God, to destroy the works of the Devil, we should take great heed, that we be not found guilty of any Impiety and Wickedness;
Especially At this time when we Are celebrating the coming of the Son of God, to destroy the works of the devil, we should take great heed, that we be not found guilty of any Impiety and Wickedness;
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and hath appeared to all men, (and the appearance whereof we do at this time commemorate) for That teacheth men to deny ungodliness and worldly lusts,
and hath appeared to all men, (and the appearance whereof we do At this time commemorate) for That Teaches men to deny ungodliness and worldly Lustiest,
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And we cannot gratifie the Devil more, than by shewing our selves more diligent than ordinary to uphold his Works, at this very time, when the Son of God was manifested on purpose to dissolve them: We cannot possibly choose a worse, a more improper Season to sin in,
And we cannot gratify the devil more, than by showing our selves more diligent than ordinary to uphold his Works, At this very time, when the Son of God was manifested on purpose to dissolve them: We cannot possibly choose a Worse, a more improper Season to sin in,
Good God! that ever it should pass for a piece of Religion among Christians, to run into all manner of excess for Twelve days together, in honour of our Saviour!
Good God! that ever it should pass for a piece of Religion among Christians, to run into all manner of excess for Twelve days together, in honour of our Saviour!
A greater Aggravation of Sin cannot easily be imagined, than to abuse the Memory of the greatest Blessing that ever was, Christ coming into the World to take away sin, into an opportunity of committing it;
A greater Aggravation of since cannot Easily be imagined, than to abuse the Memory of the greatest Blessing that ever was, christ coming into the World to take away since, into an opportunity of committing it;
and cast an Eye of pity upon us, when we were in our Blood, and no other Eye pityed us, and when we had lost and ruined our selves, was pleased in tender compassion to Mankind, to send his only begotten Son into the World, to seek and save us, and by the Purity of his Doctrine,
and cast an Eye of pity upon us, when we were in our Blood, and no other Eye pitied us, and when we had lost and ruined our selves, was pleased in tender compassion to Mankind, to send his only begotten Son into the World, to seek and save us, and by the Purity of his Doctrine,
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THESE Words contain in them these four Propositions, three of them express, and the fourth of them sufficiently implyed in the Text. I. That there is one God.
THESE Words contain in them these four Propositions, three of them express, and the fourth of them sufficiently employed in the Text. I. That there is one God.
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For this seems to be the Reason why it is added, that he gave himself a ransom for all, to signifie to us, that because he gave himself a ransom for all, therefore he interceeds for all.
For this seems to be the Reason why it is added, that he gave himself a ransom for all, to signify to us, that Because he gave himself a ransom for all, Therefore he intercedes for all.
II. That there is one Mediator between God and men, the man Christ Jesus. One Mediator, that is, But one; for the expression is the very same concerning one God, and one Mediator; and therefore if the Apostle when he says, there is one God, certainly means that there is but one God; it is equally certain, that when he says, there is one Mediator between God and men, he means, there is but one Mediator, viz. Christ Jesus. He is the only Mediator between God and Men.
II That there is one Mediator between God and men, the man christ jesus. One Mediator, that is, But one; for the expression is the very same Concerning one God, and one Mediator; and Therefore if the Apostle when he Says, there is one God, Certainly means that there is but one God; it is equally certain, that when he Says, there is one Mediator between God and men, he means, there is but one Mediator, viz. christ jesus. He is the only Mediator between God and Men.
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3. That it is likewise evident from the Nature and Reason of the thing it self, That there is but one Mediator and Intercessor in Heaven for us, to offer up our Prayers to God;
3. That it is likewise evident from the Nature and Reason of the thing it self, That there is but one Mediator and Intercessor in Heaven for us, to offer up our Prayers to God;
4. and Lastly, I shall endeavour to shew, how contrary to the Doctrine of the Christian Religion, concerning one Mediator and Intercessor in Heaven for us, the Doctrine and Practice of the Church of Rome in this matter is, in their Invocation of Angels,
4. and Lastly, I shall endeavour to show, how contrary to the Doctrine of the Christian Religion, Concerning one Mediator and Intercessor in Heaven for us, the Doctrine and Practice of the Church of Room in this matter is, in their Invocation of Angels,
And then I shall answer their several Pretences for this Doctrine and Practice; and shew that this Practice is not only needless, but useless and unprofitable;
And then I shall answer their several Pretences for this Doctrine and Practice; and show that this Practice is not only needless, but useless and unprofitable;
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Besides that it is expresly said here in the Text, there is but one Mediator between God and men, the man Christ Jesus, and that the Scripture no where mentions any other:
Beside that it is expressly said Here in the Text, there is but one Mediator between God and men, the man christ jesus, and that the Scripture no where mentions any other:
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I say, besides this, we are constantly directed to offer up our Prayers and Thanksgivings, and to perform all Acts of Worship in his Name, and no other;
I say, beside this, we Are constantly directed to offer up our Prayers and Thanksgivings, and to perform all Acts of Worship in his Name, and no other;
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Col. 3.16, 17. Singing with grace in your hearts to the Lord, and whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.
Col. 3.16, 17. Singing with grace in your hearts to the Lord, and whatsoever you do in word or deed, do all in the name of the Lord jesus, giving thanks to God and the Father by him.
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as the only Mediator between God and us, is the more remarkable, because it is given in opposition to the Worshipping of God by any other Mediators and Intercessors in Heaven for us;
as the only Mediator between God and us, is the more remarkable, Because it is given in opposition to the Worshipping of God by any other Mediators and Intercessors in Heaven for us;
and to that Superstition which had begun so early to prevail among some Christians at Calosse and Laodicea, of Worshipping God by the Mediation and Intercession of Angels, against which he had cautioned in the former Chapter, Ver. 18, 19. Let no man beguile you of your reward in a voluntary humility,
and to that Superstition which had begun so early to prevail among Some Christians At Calosse and Laodicea, of Worshipping God by the Mediation and Intercession of Angels, against which he had cautioned in the former Chapter, Ver. 18, 19. Let no man beguile you of your reward in a voluntary humility,
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Intimating, that for Christians to address themselves to God, by any other Mediator, but Jesus Christ only, was a defection from Christ the Head, and High Priest of our Profession.
Intimating, that for Christians to address themselves to God, by any other Mediator, but jesus christ only, was a defection from christ the Head, and High Priest of our Profession.
And that this is the Apostle's meaning, Theodoret assures us, in his Comment upon this Place, where he tells us, That some who maintained an observance of the Law, together with the Gospel, asserted also, That Angels were to be worshipped;
And that this is the Apostle's meaning, Theodoret assures us, in his Comment upon this Place, where he tells us, That Some who maintained an observance of the Law, together with the Gospel, asserted also, That Angels were to be worshipped;
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And this Custom, he tells us, remained a long time in Phrygia and Pisidia, and that upon this account it was, that the Synod of Laodicea in Phrygia (about the middle of the 4th Century) forbad Christians by a Law, to pray to Angels.
And this Custom, he tells us, remained a long time in Phrygia and Pisidia, and that upon this account it was, that the Synod of Laodicea in Phrygia (about the middle of the 4th Century) forbade Christians by a Law, to pray to Angels.
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And yet more expresly in his Comment upon those Words, Chap. 3. Ver. 17. Whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.
And yet more expressly in his Comment upon those Words, Chap. 3. Ver. 17. Whatsoever you do in word or deed, do all in the name of the Lord jesus, giving thanks to God and the Father by him.
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For because, (says he) they (meaning those of whom St. Paul warns the Colossians to beware) because they did command men to worship Angels, he enjoins the contrary;
For Because, (Says he) they (meaning those of whom Saint Paul warns the colossians to beware) Because they did command men to worship Angels, he enjoins the contrary;
It seems then that some Reliques of that Impious Custom, of praying to Angels, which Theodoret here calls, That old Disease, had continued from St. Paul 's time, to the Council of Laodicea, which was the occasion of that severe Canon then made about that matter;
It seems then that Some Relics of that Impious Custom, of praying to Angels, which Theodoret Here calls, That old Disease, had continued from Saint Paul is time, to the Council of Laodicea, which was the occasion of that severe Canon then made about that matter;
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and to invocate Angels, and to make Conventicles, all which are forbidden. If any therefore be found giving himself to this secret Idolatry, let him be Anathema;
and to invocate Angels, and to make Conventicles, all which Are forbidden. If any Therefore be found giving himself to this secret Idolatry, let him be Anathema;
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and pray to them? So that it was praying to Angels (or making use of them as Mediators and Intercessors with God for us) which St Paul here reproves so severely in the Colossians, as a Defection from Christ and the Christian Religion.
and pray to them? So that it was praying to Angels (or making use of them as Mediators and Intercessors with God for us) which Saint Paul Here reproves so severely in the colossians, as a Defection from christ and the Christian Religion.
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but that God hath constituted him our only Mediator and Intercessor, by whom we are to address all our Requests to God, John 14.6. Jesus there saith unto Thomas, I am the way, the truth, and the life;
but that God hath constituted him our only Mediator and Intercessor, by whom we Are to address all our Requests to God, John 14.6. jesus there Says unto Thomas, I am the Way, the truth, and the life;
that is, the true and living way to the Father (which the Apostle calls a new and living way, Heb. 10.19, 20. Having therefore boldnenss to enter into the holieft by the blood of Jesus, by a new and living way which he hath consecrated for us.
that is, the true and living Way to the Father (which the Apostle calls a new and living Way, Hebrew 10.19, 20. Having Therefore boldnenss to enter into the holieft by the blood of jesus, by a new and living Way which he hath consecrated for us.
The Gentiles, they addressed themselves to God by innumerable Mediators, by Angels, and the Souls of their departed Heroes, which were the Pagan Saints.
The Gentiles, they addressed themselves to God by innumerable Mediators, by Angels, and the Souls of their departed Heroes, which were the Pagan Saints.
Instead of all these, God hath appointed one Mediator and Intercessor in Heaven for us, Jesus the Son of God, and by him all mankind, both Jews and Gentiles, have access by one Spirit unto the Father.
Instead of all these, God hath appointed one Mediator and Intercessor in Heaven for us, jesus the Son of God, and by him all mankind, both jews and Gentiles, have access by one Spirit unto the Father.
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And we have no need of any other, as the Apostle to the Hebrews reasons, Chap. 7.24, 25. But this person (speaking of Christ) because he continueth for ever, hath an unchangeable Priesthood, NONLATINALPHABET, a Priesthood which doth not pass from one to another, as the Priesthood under the Law did,
And we have no need of any other, as the Apostle to the Hebrews Reasons, Chap. 7.24, 25. But this person (speaking of christ) Because he Continueth for ever, hath an unchangeable Priesthood,, a Priesthood which does not pass from one to Another, as the Priesthood under the Law did,
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but our High Priest under the Gospel, since he abides for ever, is able to save to the utmost all those that come to God by him, seeing he ever liveth to make intercession for us.
but our High Priest under the Gospel, since he abides for ever, is able to save to the utmost all those that come to God by him, seeing he ever lives to make Intercession for us.
Secondly, I proceed now, in the Second place, to shew, That this Doctrine or Principle of one Mediator between God and men, is most agreeable to one main end and design of the Christian Religion,
Secondly, I proceed now, in the Second place, to show, That this Doctrine or Principle of one Mediator between God and men, is most agreeable to one main end and Design of the Christian Religion,
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which St. John calls the works of the Devil, 1 John 3.8. For this purpose the Son of God was manifested, that he might destroy, NONLATINALPHABET, that he might dissolve or demolish the works of the Devil;
which Saint John calls the works of the devil, 1 John 3.8. For this purpose the Son of God was manifested, that he might destroy,, that he might dissolve or demolish the works of the devil;
Both these kinds of Idolatry had strangely prevailed, and over-run the World, before the appearance of our Lord and Saviour, who came on purpose to deliver Mankind from the horrible Superstition and Slavery of the Worship of false Gods, to pull down this Kingdom of the Devil,
Both these Kinds of Idolatry had strangely prevailed, and overrun the World, before the appearance of our Lord and Saviour, who Come on purpose to deliver Mankind from the horrible Superstition and Slavery of the Worship of false God's, to pull down this Kingdom of the devil,
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God indeed gave some check to these, many Ages before, and not long after their first appearance, by the Jewish Religion, which was on purpose introduced,
God indeed gave Some check to these, many Ages before, and not long After their First appearance, by the Jewish Religion, which was on purpose introduced,
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and confirmed, and established by so many and such mighty Miracles, to preserve and keep alive in the World the primitive Tradition and Belief of the One true God; and likewise to be (as it were) some Shadow and rude Draught of that more perfect Dispensation of the Christian Religion, which by one Sacrifice once offered, and by one Mediator between God and men, was to put an end to the infinite Superstitions of the Heathen Worship,
and confirmed, and established by so many and such mighty Miracles, to preserve and keep alive in the World the primitive Tradition and Belief of the One true God; and likewise to be (as it were) Some Shadow and rude Draught of that more perfect Dispensation of the Christian Religion, which by one Sacrifice once offered, and by one Mediator between God and men, was to put an end to the infinite Superstitions of the Heathen Worship,
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and all the bloody and barbarous Rites of it, and likewise to the Idolatry they were guilty of, in the Worship of their inferior Deities, whom they look'd upon as a middle sort of Powers between the Gods and Men,
and all the bloody and barbarous Rites of it, and likewise to the Idolatry they were guilty of, in the Worship of their inferior Deities, whom they looked upon as a middle sort of Powers between the God's and Men,
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and therefore it concerns Christians to understand it, and to be very careful, that they do not suffer themselves to be deluded by any specious Pretences whatsoever, to bring these things back again into the Christian Religion,
and Therefore it concerns Christians to understand it, and to be very careful, that they do not suffer themselves to be deluded by any specious Pretences whatsoever, to bring these things back again into the Christian Religion,
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And this seems plainly to be the meaning of that Caution, wherewith St. John concludes his Catholick or General Epistle, namely, That Christians should be very careful, that they were not carryed back again into the Heathen Idolatry, by the confident Pretences of the Gnostick, Hereticks to higher Degrees of Knowledge and. Illumination, than other Christians had;
And this seems plainly to be the meaning of that Caution, wherewith Saint John concludes his Catholic or General Epistle, namely, That Christians should be very careful, that they were not carried back again into the Heathen Idolatry, by the confident Pretences of the Gnostic, Heretics to higher Degrees of Knowledge and. Illumination, than other Christians had;
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And this seems to have given the Original to the Sacrifices of Living Creatures, to appease the Wrath of God towards Sinners, which in process of time,
And this seems to have given the Original to the Sacrifices of Living Creatures, to appease the Wrath of God towards Sinners, which in process of time,
as the Worship of false Gods prevailed in the World, did proceed to that Degree of Superstition and barbarous Inhumanity, that by the instigation of the Devil, Men offered up the Blood of their Children,
as the Worship of false God's prevailed in the World, did proceed to that Degree of Superstition and barbarous Inhumanity, that by the instigation of the devil, Men offered up the Blood of their Children,
and Sacrificed their Sons and Daughters to their Idols and false Gods. Secondly, Another common Notion, which had likewise possest Mankind, was, That God was not to be immediately approached by sinful Men;
and Sacrificed their Sons and Daughters to their Idols and false God's Secondly, another Common Notion, which had likewise possessed Mankind, was, That God was not to be immediately approached by sinful Men;
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but that their Prayers were to be offered up to the Deity, by certain Mediators and Intercessors, that were to procure for them the Favour of the Gods,
but that their Prayers were to be offered up to the Deity, by certain Mediators and Intercessors, that were to procure for them the Favour of the God's,
And this was the Original of that other sort of Heathen Idolatry, which consisted in the Worship of their Demons and Heroes, that is of Angels and Souls departed, viz. of such eminent Persons,
And this was the Original of that other sort of Heathen Idolatry, which consisted in the Worship of their Demons and Heroes, that is of Angels and Souls departed, viz. of such eminent Persons,
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as had been great Benefactors to Mankind, and for their worthy Deeds upon Earth were Canonized and translated into the number of their Inferior Gods. By these,
as had been great Benefactors to Mankind, and for their worthy deeds upon Earth were Canonized and translated into the number of their Inferior God's By these,
and likewise an High Priest, that once a year should enter into the Holy of Holies, with the Blood of Sacrifices that were offered up for the People, to make Expiation for them,
and likewise an High Priest, that once a year should enter into the Holy of Holies, with the Blood of Sacrifices that were offered up for the People, to make Expiation for them,
And when God sent his Son in the fullness of time, he was pleased likewise, in the dispensation of the Gospel, (that perfect institution which was never to be altered) to have so much regard to these common Notions,
And when God sent his Son in the fullness of time, he was pleased likewise, in the Dispensation of the Gospel, (that perfect Institution which was never to be altered) to have so much regard to these Common Notions,
We have one Mediator between God and Men, appointed by God himself, Jesus the Son of God, who in our Nature is ascended into Heaven, to appear in the presence of God for us.
We have one Mediator between God and Men, appointed by God himself, jesus the Son of God, who in our Nature is ascended into Heaven, to appear in the presence of God for us.
Thus the Method of our Redemption, as it was by the Wisdom of God admirably suited to the common Apprehensions of Mankind, concerning the necessity of a Sacrifice to make Expiation of Sin,
Thus the Method of our Redemption, as it was by the Wisdom of God admirably suited to the Common Apprehensions of Mankind, Concerning the necessity of a Sacrifice to make Expiation of since,
but likewise to abolish the barbarous Sacrifices and Rites of the Heathen Idolatry, and to cashier that infinite number of Mediators and Intercessors, by whom they address'd their Prayers to the Deity;
but likewise to Abolah the barbarous Sacrifices and Rites of the Heathen Idolatry, and to cashier that infinite number of Mediators and Intercessors, by whom they addressed their Prayers to the Deity;
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and instead of all this, to introduce a more reasonable and spiritual Worship, more agreeable to the Nature and Perfections of God, and the Reason of Mankind;
and instead of all this, to introduce a more reasonable and spiritual Worship, more agreeable to the Nature and Perfections of God, and the Reason of Mankind;
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And therefore to bring in any other Mediators, to intercede in Heaven for us (whether Angels or Saints) and by them to offer up our Prayers to God, is directly contrary to the Design of the Christian Religion.
And Therefore to bring in any other Mediators, to intercede in Heaven for us (whither Angels or Saints) and by them to offer up our Prayers to God, is directly contrary to the Design of the Christian Religion.
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Thirdly, It is likewise evident from the Nature and Reason of the thing it self, that there is but one Mediator and Intercessor in Heaven, who offers up our Prayers to God,
Thirdly, It is likewise evident from the Nature and Reason of the thing it self, that there is but one Mediator and Intercessor in Heaven, who offers up our Prayers to God,
Because under the Gospel there being but one High Priest, and but one Sacrifice once offered for Sin, and Intercession for Sinners being founded in the Merit and Virtue of the Sacrifice, by which Expiation for Sin is made, there can be no other Mediator of Intercession, but he who hath made Expiation of Sin, by a Sacrifice offered to God for that purpose;
Because under the Gospel there being but one High Priest, and but one Sacrifice once offered for since, and Intercession for Sinners being founded in the Merit and Virtue of the Sacrifice, by which Expiation for since is made, there can be no other Mediator of Intercession, but he who hath made Expiation of since, by a Sacrifice offered to God for that purpose;
He is both our High Priest, and our Sacrifice; and therefore he only, in the Merit and Virtue of that Sacrifice, which he offered upon Earth, can intercede in Heaven for us,
He is both our High Priest, and our Sacrifice; and Therefore he only, in the Merit and Virtue of that Sacrifice, which he offered upon Earth, can intercede in Heaven for us,
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It is the plain Design of the Author of the Epistle to the Hebrews, to prove that Christ is our only Mediator in Heaven, in Vertue of that Sacrifice for Sin, which he offered upon Earth;
It is the plain Design of the Author of the Epistle to the Hebrews, to prove that christ is our only Mediator in Heaven, in Virtue of that Sacrifice for since, which he offered upon Earth;
after the Sacrifice was slain without, enter'd alone into the Holy of Holies, with the Blood of the Sacrifices, in Vertue whereof he made Intercession for the People.
After the Sacrifice was slave without, entered alone into the Holy of Holies, with the Blood of the Sacrifices, in Virtue whereof he made Intercession for the People.
and in vertue of that Sacrifice is enter'd into the High Place not made with Hands, that is, into Heaven it self, there to appear in the Presence of God for us, where he lives for ever to make intercession for us, in Vertue of that Eternal Redemption, which he hath obtained for us, by the Price of his Blood,
and in virtue of that Sacrifice is entered into the High Place not made with Hands, that is, into Heaven it self, there to appear in the Presence of God for us, where he lives for ever to make Intercession for us, in Virtue of that Eternal Redemption, which he hath obtained for us, by the Price of his Blood,
So that this Intercession being founded in the Merit of a Sacrifice, which he alone offered, he is of necessity, the only Mediator between God and Men.
So that this Intercession being founded in the Merit of a Sacrifice, which he alone offered, he is of necessity, the only Mediator between God and Men.
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And for this Reason it is, that the Mediation and Intercession of Christ, is so frequently in Scripture mentioned together with the Expiation which he made for the Sins of Men,
And for this Reason it is, that the Mediation and Intercession of christ, is so frequently in Scripture mentioned together with the Expiation which he made for the Sins of Men,
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And the force of these Texts, and the reasoning from them, is not to be avoided and turned off, by distinguishing between a Mediator of Redemption and of Intercession, and by saying, that it is true, that Christ is the only Mediator of Redemption, but there may be many Mediators of Intercession; For if the Force of his being Advocate or Intercessor be founded in the Virtue of his Ransom and Propitiation (as I have plainly shewn, to the Conviction of any that are not strongly prejudiced,
And the force of these Texts, and the reasoning from them, is not to be avoided and turned off, by distinguishing between a Mediator of Redemption and of Intercession, and by saying, that it is true, that christ is the only Mediator of Redemption, but there may be many Mediators of Intercession; For if the Force of his being Advocate or Intercessor be founded in the Virtue of his Ransom and Propitiation (as I have plainly shown, to the Conviction of any that Are not strongly prejudiced,
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and that will read and consider what the Scripture says in this matter without Prepossession,) then it is plain, that none can be a proper Mediator of Intercession, but he that paid the Price of our Redemption:
and that will read and Consider what the Scripture Says in this matter without Prepossession,) then it is plain, that none can be a proper Mediator of Intercession, but he that paid the Price of our Redemption:
The Fourth thing I proposed in the handling of this Argument, namely, To shew how contrary to this Doctrine of the Christian Religion, concerning one only Mediator and Intercessor in Heaven for us, the Doctrine and Practice of the Church of Rome is in this matter;
The Fourth thing I proposed in the handling of this Argument, namely, To show how contrary to this Doctrine of the Christian Religion, Concerning one only Mediator and Intercessor in Heaven for us, the Doctrine and Practice of the Church of Room is in this matter;
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namely, in their Invocation of Angels, and the Blessed Virgin, and the Saints, and flying to their Help and making use of their Mediation and Intercession with God for Sinners:
namely, in their Invocation of Angels, and the Blessed Virgae, and the Saints, and flying to their Help and making use of their Mediation and Intercession with God for Sinners:
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And then I should have answered their chief Pretences and Excuses for these things, and shew'd that this Practice of theirs is not only needless (being no where commanded by God) but useless also, and unprofitable;
And then I should have answered their chief Pretences and Excuses for these things, and showed that this Practice of theirs is not only needless (being no where commanded by God) but useless also, and unprofitable;
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and highly derogating from the Virtue and Merit of Christ's Sacrifice, and from the Honour of the only Mediator between God and Men. But of this another time.
and highly derogating from the Virtue and Merit of Christ's Sacrifice, and from the Honour of the only Mediator between God and Men. But of this Another time.
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That because he gave himself a Ransome for all men, therefore he, and he only, is qualified to intercede for all Men, in Vertue of that Sacrifice which he offer'd for the Salvation of all Mankind.
That Because he gave himself a Ransom for all men, Therefore he, and he only, is qualified to intercede for all Men, in Virtue of that Sacrifice which he offered for the Salvation of all Mankind.
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3. That from the Nature and Reason of the thing ( viz. because Intercession for Sinners is founded in the Merit of that Sacrifice, by which Expiation of Sin is made) there can be no other Mediator of Intercession, but he who hath made Expiation for Sin, by a Sacrifice offered to God for that purpose;
3. That from the Nature and Reason of the thing (viz. Because Intercession for Sinners is founded in the Merit of that Sacrifice, by which Expiation of since is made) there can be no other Mediator of Intercession, but he who hath made Expiation for since, by a Sacrifice offered to God for that purpose;
The Fourth thing which I proposed in the handling of this Argument, namely, to shew how contrary to this Doctrine of the Christian Religion, concerning one only Mediator and Intercessor in Heaven for us, the Doctrine and the Practice of the Church of Rome is in this matter;
The Fourth thing which I proposed in the handling of this Argument, namely, to show how contrary to this Doctrine of the Christian Religion, Concerning one only Mediator and Intercessor in Heaven for us, the Doctrine and the Practice of the Church of Room is in this matter;
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First, I shall endeavour to shew, That the Doctrine and Practice of the Church of Rome in this matter, is contrary to the Doctrine of the Christian an Religion, concerning one only Mediator and Intercessor in Heaven for us.
First, I shall endeavour to show, That the Doctrine and Practice of the Church of Room in this matter, is contrary to the Doctrine of the Christian an Religion, Concerning one only Mediator and Intercessor in Heaven for us.
First, I shall endeavour to shew, that the Doctrine and Practice of the Church of Rome in this Matter, is contrary to the Doctrine of the Christian Religion concerning one only Mediator and Intercessor in Heaven for us;
First, I shall endeavour to show, that the Doctrine and Practice of the Church of Room in this Matter, is contrary to the Doctrine of the Christian Religion Concerning one only Mediator and Intercessor in Heaven for us;
and in his Name and Mediation, and no other, I have plainly shewed from Scripture, and proved it by an invincible Argument, taken likewise from Scripture;
and in his Name and Mediation, and no other, I have plainly showed from Scripture, and proved it by an invincible Argument, taken likewise from Scripture;
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I have shewed likewise, that the Scripture excludes Angels from being our Mediators with God, from the main Scope and Design of the Epistle to the Colossians; and much more are the Saints departed excluded from this Office, being inferior to the Angels, not only in the Dignity and Excellency of their Beings,
I have showed likewise, that the Scripture excludes Angels from being our Mediators with God, from the main Scope and Design of the Epistle to the colossians; and much more Are the Saints departed excluded from this Office, being inferior to the Angels, not only in the Dignity and Excellency of their Beings,
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And no where in Scripture are we directed to address our Prayers and Supplications and Thanksgivings to any but God alone, and only in the Name and Mediation of Jesus Christ. Our Blessed Saviour himself hath taught us, to put up all our Prayers to God our heavenly Father, Luke 11.2. when you pray, say, Our Father which art in Heaven.
And no where in Scripture Are we directed to address our Prayers and Supplications and Thanksgivings to any but God alone, and only in the Name and Mediation of jesus christ. Our Blessed Saviour himself hath taught us, to put up all our Prayers to God our heavenly Father, Lycia 11.2. when you pray, say, Our Father which art in Heaven.
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Nothing is clearer in the whole Bible, than one Mediator between God and Men, Christ Jesus, and that he is our only Advocate and Intercessor with God in Heaven for us.
Nothing is clearer in the Whole bible, than one Mediator between God and Men, christ jesus, and that he is our only Advocate and Intercessor with God in Heaven for us.
namely, Because the Worship and Invocation of Saints and Angels, and addressing our Prayers to God by them, might have seem'd to have given Countenance to the Heathen Idolatry.
namely, Because the Worship and Invocation of Saints and Angels, and addressing our Prayers to God by them, might have seemed to have given Countenance to the Heathen Idolatry.
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and the Blessed Virgin, and addressing our selves to God by their Mediation, was not in those Primitive Ages esteemed a Duty of the Christian Religion;
and the Blessed Virgae, and addressing our selves to God by their Mediation, was not in those Primitive Ages esteemed a Duty of the Christian Religion;
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And for the next Ages after the Apostles, nothing is plainer, than that both their Doctrine and Practice were contrary to the Doctrine and Practice of the present Church of Rome in this Matter.
And for the next Ages After the Apostles, nothing is plainer, than that both their Doctrine and Practice were contrary to the Doctrine and Practice of the present Church of Room in this Matter.
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The most ancient Fathers of the Christian Church do constanly define Prayer, to be an address to God; and therefore it cannot be made to any but God only:
The most ancient Father's of the Christian Church do constanly define Prayer, to be an address to God; and Therefore it cannot be made to any but God only:
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And we no where find any mention of those Distinctions, of Gods by Nature, and Gods by Participation (as Bellarmin calls the Angels and Saints) or of a supream and inferior Religious Worship; or of a Mediator of Redemption, and a Mediator of Intercession; which are so commonly made use of by the Church of Rome in this Controversie.
And we not where find any mention of those Distinctions, of God's by Nature, and God's by Participation (as Bellarmin calls the Angels and Saints) or of a supreme and inferior Religious Worship; or of a Mediator of Redemption, and a Mediator of Intercession; which Are so commonly made use of by the Church of Room in this Controversy.
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And, which is as considerable as any of the rest, the ancient Fathers were generally of Opinion, that the Saints were not admitted to the Beatifick Vision, till after the Day of Judgment;
And, which is as considerable as any of the rest, the ancient Father's were generally of Opinion, that the Saints were not admitted to the Beatific Vision, till After the Day of Judgement;
because the Church of Rome grounds it upon their Reigning with Christ in Heaven, and upon the Light and Knowledge which is communicated to them in the Beatifick Vision;
Because the Church of Room grounds it upon their Reigning with christ in Heaven, and upon the Light and Knowledge which is communicated to them in the Beatific Vision;
and instead of praying for St. Leo (one of their Popes) as they were wont to do in their ancient Missal, in this form, Grant, O Lord, that this Oblation may be profitable to the Soul of thy Servant Leo;
and instead of praying for Saint Leo (one of their Popes) as they were wont to do in their ancient Missal, in this from, Grant, Oh Lord, that this Oblation may be profitable to the Soul of thy Servant Leo;
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the Collect is now changed in the present Roman Missal into this Form, Grant, O Lord, that by the Intercession of Blessed Leo, this Offering may be profitable to us.
the Collect is now changed in the present Roman Missal into this From, Grant, Oh Lord, that by the Intercession of Blessed Leo, this Offering may be profitable to us.
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which is an ingenuous Acknowledgement, that both the Doctrine and Practice of their Church are plainly changed, from what they anciently were in this matter.
which is an ingenuous Acknowledgement, that both the Doctrine and Practice of their Church Are plainly changed, from what they anciently were in this matter.
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and to obtrude upon us a new Popery, which they think themselves better able to defend than the old; which yet they have not shewn, that they are so well able to do;
and to obtrude upon us a new Popery, which they think themselves better able to defend than the old; which yet they have not shown, that they Are so well able to do;
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In the Age next to the Apostles, we have an Epistle of one of the Seven Churches, (I mean the Church of Smyrna ) in which, in Vindication of themselves from that Calumny which was raised against them by the Jews, among the Heathen, That if they permitted the Christians to have the body of the martyred Polycarp, they would leave Christ, to worship Polycarp;
In the Age next to the Apostles, we have an Epistle of one of the Seven Churches, (I mean the Church of Smyrna) in which, in Vindication of themselves from that Calumny which was raised against them by the jews, among the Heathen, That if they permitted the Christians to have the body of the martyred Polycarp, they would leave christ, to worship Polycarp;
I say, in vindication of themselves from this Calumny, they declare themselves thus, Not knowing (say they) that we can neither leave Christ, who suffered for the Salvation of the World of those that are saved, nor Worship any other;
I say, in vindication of themselves from this Calumny, they declare themselves thus, Not knowing (say they) that we can neither leave christ, who suffered for the Salvation of the World of those that Are saved, nor Worship any other;
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So that they plainly exclude the Saints from any sort of Religious Worship, of which Prayer or Invocation was always esteemed a very considerable part.
So that they plainly exclude the Saints from any sort of Religious Worship, of which Prayer or Invocation was always esteemed a very considerable part.
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In the next Age, Origen is so full and express in this matter, that it is not possible for any Protestant to speak more positively and clearly, l. 8 cont. Celsum, where he does on set purpose declare and vindicate the Christian Doctrine and Practice in this matter;
In the next Age, Origen is so full and express in this matter, that it is not possible for any Protestant to speak more positively and clearly, l. 8 contentedly. Celsum, where he does on Set purpose declare and vindicate the Christian Doctrine and Practice in this matter;
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we must pray to the only Begotten and first Born of every Creature, and we must beseech him to offer up our Prayers which we make to him, to his God and our God:
we must pray to the only Begotten and First Born of every Creature, and we must beseech him to offer up our Prayers which we make to him, to his God and our God:
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and pray as they ought to do, that is, to God only; and ( l. 5.) where Celsus urges him with this, That the Scriptures call Angels Gods, he tells him, that the Scriptures do not call the Angels Gods, with any Design to require us to worship and adore them instead of God, who are Ministring Spirits,
and pray as they ought to do, that is, to God only; and (l. 5.) where Celsus urges him with this, That the Scriptures call Angels God's, he tells him, that the Scriptures do not call the Angels God's, with any Design to require us to worship and adore them instead of God, who Are Ministering Spirits,
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for (says he) all Supplication, and Prayer, and Intercession, and giving of Thanks, must be sent up to God, who is above all, by the High Priest, who is above all Angels,
for (Says he) all Supplication, and Prayer, and Intercession, and giving of Thanks, must be sent up to God, who is above all, by the High Priest, who is above all Angels,
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And though Angels be only here mentioned, yet by the same Reason, all other Creatures are excluded, from being the Objects of our Religious Worship and Invocation,
And though Angels be only Here mentioned, yet by the same Reason, all other Creatures Are excluded, from being the Objects of our Religious Worship and Invocation,
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and Intercession, and giving of Thanks, and Prayer: But to Invocate Angels is not reasonable; since we do not comprehend the Knowledge of them, which is above us;
and Intercession, and giving of Thanks, and Prayer: But to Invocate Angels is not reasonable; since we do not comprehend the Knowledge of them, which is above us;
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and if we could comprehend the Knowledge of them, which is wonderful and secret, this very Knowledge which declares to us their Nature and Office, would not allow us to presume to pray to any other,
and if we could comprehend the Knowledge of them, which is wondered and secret, this very Knowledge which declares to us their Nature and Office, would not allow us to presume to pray to any other,
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Where he gives Two plain Reasons, why we ought to Pray only to God, and to offer up our Prayers only by the Mediation of Jesus Christ, the Son of God and our Saviour:
Where he gives Two plain Reasons, why we ought to Pray only to God, and to offer up our Prayers only by the Mediation of jesus christ, the Son of God and our Saviour:
And then, Secondly, Because we have no need of any other Patron and Benefactor, or of any other Mediator and Advocate, he is abundantly sufficient for all, by our Saviour the Son of God.
And then, Secondly, Because we have no need of any other Patron and Benefactor, or of any other Mediator and Advocate, he is abundantly sufficient for all, by our Saviour the Son of God.
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Century, the Apostolical Constitutions, under the Name of Clemens Romanus (but undoubtedly written in that Age) give us a pregnant negative Testimony in this matter;
Century, the Apostolical Constitutions, under the Name of Clemens Romanus (but undoubtedly written in that Age) give us a pregnant negative Testimony in this matter;
yet they are all directed to God alone, and not the least Intimation there of any Prayer made to the Angels, or Saints, or even to the Virgin Mary; nor of their Intercession or Aid;
yet they Are all directed to God alone, and not the least Intimation there of any Prayer made to the Angels, or Saints, or even to the Virgae Marry; nor of their Intercession or Aid;
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Athanasius, in his Fourth Oration against the Arians, proves the Unity of the Father and the Son, from 1 Thes. 3.11. Now God himself, and our Lord Jesus Christ, direct our way unto you.
Athanasius, in his Fourth Oration against the Arians, Proves the Unity of the Father and the Son, from 1 Thebes 3.11. Now God himself, and our Lord jesus christ, Direct our Way unto you.
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Glory to God, and the Blessed Virgin, and to Jesus Christ, says Gregory de Valentia. And Bellarmin himself concludes his Disputations concerning the Worship of Saints;
Glory to God, and the Blessed Virgae, and to jesus christ, Says Gregory de Valentia. And Bellarmin himself concludes his Disputations Concerning the Worship of Saints;
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in these Words, Praise be to God, and to the Blessed Virgin Mother Mary; likewise to Jesus Christ, the Eternal Son of the Eternal Father, be Praise and Glory.
in these Words, Praise be to God, and to the Blessed Virgae Mother Marry; likewise to jesus christ, the Eternal Son of the Eternal Father, be Praise and Glory.
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And in the very Roman Missal it self, they make confession of their Sins to God Almighty, and the Blessed Virgin Mary, to St. Michael the Archangel, and to all the Saints.
And in the very Roman Missal it self, they make Confessi of their Sins to God Almighty, and the Blessed Virgae Marry, to Saint Michael the Archangel, and to all the Saints.
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For neither (says he) is Elias to be worshipped, though he is reckoned among the living (meaning that he was taken up into Heaven, Body and Soul) nor John, nor any other of the Saints:
For neither (Says he) is Elias to be worshipped, though he is reckoned among the living (meaning that he was taken up into Heaven, Body and Soul) nor John, nor any other of the Saints:
St. Chrysostom, in a long Discourse, persuades Men to address their Prayers immediately to God, and not as we address our selves to great Men by their Officers and Favourites;
Saint Chrysostom, in a long Discourse, persuades Men to address their Prayers immediately to God, and not as we address our selves to great Men by their Officers and Favourites;
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when we entreat him by others, as when we pray to him our selves. Lastly, St. Augustine, because the Scripture pronounces him accursed, that puteth his trust in Man;
when we entreat him by Others, as when we pray to him our selves. Lastly, Saint Augustine, Because the Scripture pronounces him accursed, that putteth his trust in Man;
The contrary to which I am sure is done in several of the Publick Prayers used in the Church of Rome. And, l. 12. de Civ. Dei, he expresly tells us, that the Names of the Martyrs were recited in their Prayers at the Altar;
The contrary to which I am sure is done in several of the Public Prayers used in the Church of Room. And, l. 12. the Civ. Dei, he expressly tells us, that the Names of the Martyrs were recited in their Prayers At the Altar;
And in the Third Council of Carthage (which was in St. Augustin 's time) it is enjoined (Can. 33.) that all Prayers that were made at the Altar, should be directed to the Father.
And in the Third Council of Carthage (which was in Saint Augustin is time) it is enjoined (Can. 33.) that all Prayers that were made At the Altar, should be directed to the Father.
To conclude this matter, it cannot be made appear, that there were any Prayers to Saints, in the Publick Offices of the Church, till towards the end of the Eighth Century.
To conclude this matter, it cannot be made appear, that there were any Prayers to Saints, in the Public Offices of the Church, till towards the end of the Eighth Century.
For in the Year 754. the Invocation of Saints was condemned by a Council of 338 Bishops at Constantinople, as is acknowledged by the Second Council of Nice, which first establish'd this Superstition, in the Year 787;
For in the Year 754. the Invocation of Saints was condemned by a Council of 338 Bishops At Constantinople, as is acknowledged by the Second Council of Nicaenae, which First established this Superstition, in the Year 787;
Thus you see, when this Doctrine and Practice, so contrary to the Doctrine and Practice of a great many of the first Ages of the Christian Church, was first established,
Thus you see, when this Doctrine and Practice, so contrary to the Doctrine and Practice of a great many of the First Ages of the Christian Church, was First established,
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Fourthly, I shew'd how contrary to this Doctrine, the Doctrine and Practice of the Church of Rome is, in their Invocation of Angels and the Blessed Virgin,
Fourthly, I showed how contrary to this Doctrine, the Doctrine and Practice of the Church of Room is, in their Invocation of Angels and the Blessed Virgae,
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I proceed now in the 3d. Place, to answer the chief Pretences and Excuses which are made by those of the Church of Rome, for this Doctrine and Practice.
I proceed now in the 3d. Place, to answer the chief Pretences and Excuses which Are made by those of the Church of Rome, for this Doctrine and Practice.
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And St. Paul likewise forbids the worshipping Angels by invocating of them, and making use of them as Mediators between God and us, in his Epistle to the Colossians: which Theodoret expresly interprets concerning the Invocation of Angels,
And Saint Paul likewise forbids the worshipping Angels by invocating of them, and making use of them as Mediators between God and us, in his Epistle to the colossians: which Theodoret expressly interprets Concerning the Invocation of Angels,
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All which considered, one may justly wonder at the Confidence of some Men, who would have it taken for granted, without any Proof, that the Invocation of Saints and Angels is Lawful.
All which considered, one may justly wonder At the Confidence of Some Men, who would have it taken for granted, without any Proof, that the Invocation of Saints and Angels is Lawful.
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But whether they understand them, or not, 'tis certain that if the People have any part in the Publick Prayers of the Church, they are bound to pray to Angels and Saints.
But whither they understand them, or not, it's certain that if the People have any part in the Public Prayers of the Church, they Are bound to pray to Angels and Saints.
And therefore unless People are not bound to do that, which they are to be Taught it is their Duty to do, they are by Virtue of this Article, required to worship and pray to Saints.
And Therefore unless People Are not bound to do that, which they Are to be Taught it is their Duty to do, they Are by Virtue of this Article, required to worship and pray to Saints.
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And if the Publicly Office of their Church be the Publick Worship; and Pope Pius his Creed, the Publick Faith of the Romish Church, no Man can be either of the Faith,
And if the Publicly Office of their Church be the Public Worship; and Pope Pius his Creed, the Public Faith of the Romish Church, no Man can be either of the Faith,
And (as I have shew'd in some of the former Discourses) it is the plain scope of a great part of the Epistle to the Hebrews to prove this very thing, that under the Gospel we have an High Priest that lives for ever,
And (as I have showed in Some of the former Discourses) it is the plain scope of a great part of the Epistle to the Hebrews to prove this very thing, that under the Gospel we have an High Priest that lives for ever,
And that by this High Priest only we have Access with Freedom and Confidence to the Throne of Grace, and by him do offer up all our Prayers and Thanksgivings,
And that by this High Priest only we have Access with Freedom and Confidence to the Throne of Grace, and by him do offer up all our Prayers and Thanksgivings,
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And this the Apostle shews was typified in an imperfect Manner, by the Jewish High Priest under the Law, who was but one, and none but he only could enter into the Holy of Holies, with the Blood of the Sacrifices, that were slain and burnt without, by which Blood he made an Atonement, and Interceded for the People;
And this the Apostle shows was typified in an imperfect Manner, by the Jewish High Priest under the Law, who was but one, and none but he only could enter into the Holy of Holies, with the Blood of the Sacrifices, that were slave and burned without, by which Blood he made an Atonement, and Interceded for the People;
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and though every Priest might pray for the People, and the People for one another, which is a kind of Intercession; yet that peculiar kind of Intercession, which was performed by the High Priest, in the Holy of Holies, in virtue of the Sacrifice that was slain without, could not be made,
and though every Priest might pray for the People, and the People for one Another, which is a kind of Intercession; yet that peculiar kind of Intercession, which was performed by the High Priest, in the Holy of Holies, in virtue of the Sacrifice that was slave without, could not be made,
but by the High Priest only. By all which was typified our High Priest under the Gospel who only hath made Expiation of Sin, by the Sacrifice of himself,
but by the High Priest only. By all which was typified our High Priest under the Gospel who only hath made Expiation of since, by the Sacrifice of himself,
and is enter'd into Heaven, to appear in the Presence of God for us, where he lives for ever, to make Intercession for us, in virtue of that Blood which was shed for the Expiation of Sin,
and is entered into Heaven, to appear in the Presence of God for us, where he lives for ever, to make Intercession for us, in virtue of that Blood which was shed for the Expiation of since,
And this is properly Intercession, like that of the High Priest under the Law for the People of Israel; and this kind of Intercession can be made by none in Heaven for us,
And this is properly Intercession, like that of the High Priest under the Law for the People of Israel; and this kind of Intercession can be made by none in Heaven for us,
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yet we may not address solemn Prayer to them to pray for us, because Prayer and solemn Invocation is a part of that Religious Worship which is peculiar to God.
yet we may not address solemn Prayer to them to pray for us, Because Prayer and solemn Invocation is a part of that Religious Worship which is peculiar to God.
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3. Another of their Pretences or Excuses for this Practice, is, that praying to Saints to pray for us, is no more than what we do to good Men upon Earth,
3. another of their Pretences or Excuses for this Practice, is, that praying to Saints to pray for us, is no more than what we do to good Men upon Earth,
So the late Expounder of the Catholique Faith, namely the Bishop of Meaux, tells us, that they pray to the Saints in Heaven, in the same order of Brotherly society, with which we entreat our Brethren upon Earth to pray for us.
So the late Expounder of the Catholic Faith, namely the Bishop of Meaux, tells us, that they pray to the Saints in Heaven, in the same order of Brotherly society, with which we entreat our Brothers upon Earth to pray for us.
(1.) That they pray to the Angels and Saints in Heaven, with the same solemn Circumstances of Religious Worship, that they pray to God himself, in the same place,
(1.) That they pray to the Angels and Saints in Heaven, with the same solemn circumstances of Religious Worship, that they pray to God himself, in the same place,
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as if (to use their own Phrase) it were in the same order of Brotherly Society, and as if they were all equally the Objects of our Invocation and Praise;
as if (to use their own Phrase) it were in the same order of Brotherly Society, and as if they were all equally the Objects of our Invocation and Praise;
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but this surely they will not allow to be done to our Brethren upon Earth. And the Council of Trent does expresly ground the Worship and Invocation of Saints, upon their reigning with Christ in Heaven;
but this surely they will not allow to be done to our Brothers upon Earth. And the Council of Trent does expressly ground the Worship and Invocation of Saints, upon their reigning with christ in Heaven;
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and therefore this Worship and Invocation of Saints must necessarily be something more, than according to the same order of brotherly Society, with which we entreat our Brethren upon Earth to pray for us:
and Therefore this Worship and Invocation of Saints must necessarily be something more, than according to the same order of brotherly Society, with which we entreat our Brothers upon Earth to pray for us:
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Of which innumerable Examples might be given out of their Publick Offices; particularly in the Office of the Blessed Virgin, they pray to the Angels thus;
Of which innumerable Examples might be given out of their Public Offices; particularly in the Office of the Blessed Virgae, they pray to the Angels thus;
and unless we will understand them contrary to the plain and obvious Sense, of those Prayers, they must signifie something more than Praying to the Saints to pray for us.
and unless we will understand them contrary to the plain and obvious Sense, of those Prayers, they must signify something more than Praying to the Saints to pray for us.
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'Tis true indeed, that the Catechism which was framed by order of the Council of Trent, for the Explaining of their Doctrines, makes the difference between their Prayers to God,
It's true indeed, that the Catechism which was framed by order of the Council of Trent, for the Explaining of their Doctrines, makes the difference between their Prayers to God,
And this the Compilers of the Catechism were sensible of, and therefore they add, although it be Lawful in another manner to ask of the Saints themselves, that they would have mercy on us; because they are very merciful.
And this the Compilers of the Catechism were sensible of, and Therefore they add, although it be Lawful in Another manner to ask of the Saints themselves, that they would have mercy on us; Because they Are very merciful.
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if we pray to them for the same thing, and in the same Form, have mercy on us, and our Prayers to them be grounded upon the same Reason, that our Prayers to God are,
if we pray to them for the same thing, and in the same From, have mercy on us, and our Prayers to them be grounded upon the same Reason, that our Prayers to God Are,
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(1.) That praying to them in all places, and at all times, and for all sorts of Blessings, does suppose them to have the incommunicable Perfections of the Divine Nature imparted to them,
(1.) That praying to them in all places, and At all times, and for all sorts of Blessings, does suppose them to have the incommunicable Perfections of the Divine Nature imparted to them,
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or inherent in them, namely his Omnipotence, and Omniscience, and Immense Presence; and to whatever Being we ascribe these Perefections, in so doing we make it God;
or inherent in them, namely his Omnipotence, and Omniscience, and Immense Presence; and to whatever Being we ascribe these Perefections, in so doing we make it God;
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why we should put up all our Prayers and Supplications to God, (1 Kings 3.39.) for thou, even thou, only knowest the hearts of all the Children of Men.
why we should put up all our Prayers and Supplications to God, (1 Kings 3.39.) for thou, even thou, only Knowest the hearts of all the Children of Men.
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(2.) Bellarmine is so sensible of the dint of this Argument, that he is forced to acknowledge the Saints which reign with Christ in Heaven to be Gods by participation, (that is, a sort of inferiour Gods,
(2.) Bellarmine is so sensible of the dint of this Argument, that he is forced to acknowledge the Saints which Reign with christ in Heaven to be God's by participation, (that is, a sort of inferior God's,
And is this also to pray to the Saints in Heaven, in the same Order of Brotherly Society, with which we entreat our Brethren upon Earth to pray for us? This methinks is great Familiarity, to treat Gods by Participation, just in the same manner as we do our Brethren upon Earth. Certainly either Bellarmine hath raised the Saints in Heaven too high,
And is this also to pray to the Saints in Heaven, in the same Order of Brotherly Society, with which we entreat our Brothers upon Earth to pray for us? This methinks is great Familiarity, to Treat God's by Participation, just in the same manner as we do our Brothers upon Earth. Certainly either Bellarmine hath raised the Saints in Heaven too high,
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and making use of their Mediation, to offer up our Prayers and Thanksgivings to God is not only Needless, being no where commanded by God; but Ʋseless also, and unprofitable.
and making use of their Mediation, to offer up our Prayers and Thanksgivings to God is not only Needless, being no where commanded by God; but Ʋseless also, and unprofitable.
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They are so far from pretending, that it is commanded by God, that several of their later Writers would fain make us believe that it is not enjoined by their Councils; but only declared to be lawful,
They Are so Far from pretending, that it is commanded by God, that several of their later Writers would fain make us believe that it is not enjoined by their Councils; but only declared to be lawful,
Hath not he made a clear and full Promise to us, that whatever we ask in his Name, shall be granted us? And have we any Reason to doubt, either of his Inclination and good will,
Hath not he made a clear and full Promise to us, that whatever we ask in his Name, shall be granted us? And have we any Reason to doubt, either of his Inclination and good will,
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and the chief Ministers and Favourites in that Heavenly Court? After such an Assurance that my Business will be effectually done there, by that great Advocate with the Father, Jesus Christ the Righteous;
and the chief Ministers and Favourites in that Heavenly Court? After such an Assurance that my Business will be effectually done there, by that great Advocate with the Father, jesus christ the Righteous;
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or to the Blessed Virgin her self, notwithstanding those glorious Titles of the Queen of Heaven, and the Mother of Mercy, which they of the Church of Rome, are pleased to bestow upon her,
or to the Blessed Virgae her self, notwithstanding those glorious Titles of the Queen of Heaven, and the Mother of Mercy, which they of the Church of Rome, Are pleased to bestow upon her,
for fear the King should think, that I did either distrust his Royal Word, or despise his Son, by my soliciting the Aid and Help of every little Courtier,
for Fear the King should think, that I did either distrust his Royal Word, or despise his Son, by my soliciting the Aid and Help of every little Courtier,
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I will only add, that it is an Eternal Rule of Truth, and which never fails in any Case, Frustra fit per plura, quod fieri potest per pauciora, it is in vain to attempt that by more Ways and Means, which may as well and as effectually be done by one;
I will only add, that it is an Eternal Rule of Truth, and which never fails in any Case, Frustra fit per plura, quod fieri potest per pauciora, it is in vain to attempt that by more Ways and Means, which may as well and as effectually be done by one;
So that if with all their Skill in Fencing, they could defend this Practice from being Ʋnlawful, yet this one thing is a sufficient Objection in Reason against it, that it is perfectly Needless.
So that if with all their Skill in Fencing, they could defend this Practice from being Ʋnlawful, yet this one thing is a sufficient Objection in Reason against it, that it is perfectly Needless.
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which we can never know that he does, unless he have communicated to us, that he is pleased to do so, of which the Scripture no where gives us the least intimation.
which we can never know that he does, unless he have communicated to us, that he is pleased to do so, of which the Scripture no where gives us the least intimation.
But will it hence follow, that God reveals to them all other Circumstances of our Condition, our Dangers and Temptations and Troubles, our Sins and our Sufferings, the Knowledge whereof would no ways contribute to the Increase of their Happiness? And yet in order to their Intercession with God for us, their Knowledge of these things would be most beneficial to us.
But will it hence follow, that God reveals to them all other circumstances of our Condition, our Dangers and Temptations and Troubles, our Sins and our Sufferings, the Knowledge whereof would no ways contribute to the Increase of their Happiness? And yet in order to their Intercession with God for us, their Knowledge of these things would be most beneficial to us.
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II. Because the rich Man was concerned in Hell for the Salvation of his Relations on Earth, they argue that it is much more probable, that the Saints in Heaven are concerned for us,
II Because the rich Man was concerned in Hell for the Salvation of his Relations on Earth, they argue that it is much more probable, that the Saints in Heaven Are concerned for us,
nor is it so likely that the wicked in Hell should have any share in that, which St. Paul tells us, is the great Vertue of the Saints in Heaven, I mean Charity; and if they have it not,
nor is it so likely that the wicked in Hell should have any share in that, which Saint Paul tells us, is the great Virtue of the Saints in Heaven, I mean Charity; and if they have it not,
Some of their Commentators think, that this Motion of the rich Man to Abraham concerning his Brethren, did not proceed from Charity to them, but to himself; lest his Torment and Punishment should be increased by their coming to Hell, by the means of the ill Example which he had given them, when he was upon Earth:
some of their Commentators think, that this Motion of the rich Man to Abraham Concerning his Brothers, did not proceed from Charity to them, but to himself; lest his Torment and Punishment should be increased by their coming to Hell, by the means of the ill Exampl which he had given them, when he was upon Earth:
and because it would be for the Honour of his Family, to have some of them in that Glory (so far above any thing in this World) which he saw Abraham and Lazarus possest of.
and Because it would be for the Honour of his Family, to have Some of them in that Glory (so Far above any thing in this World) which he saw Abraham and Lazarus possessed of.
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and yet perhaps it might be likely enough to enter into the Mind of a Cardinal. And I cannot but observe by the way, that this Petition or Request, which the rich Man in Hell made to Abraham, is the only Instance we meet with in Scripture, of any thing like a Prayer that was put up to any of the Saints in Heaven.
and yet perhaps it might be likely enough to enter into the Mind of a Cardinal. And I cannot but observe by the Way, that this Petition or Request, which the rich Man in Hell made to Abraham, is the only Instance we meet with in Scripture, of any thing like a Prayer that was put up to any of the Saints in Heaven.
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Well! But suppose that the rich Man in Hell had this Charity for his Brethren and we will easily agree, that the Saints in Heaven have much more Charity, not only for their Kindred,
Well! But suppose that the rich Man in Hell had this Charity for his Brothers and we will Easily agree, that the Saints in Heaven have much more Charity, not only for their Kindred,
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let us now consider the particular way and manner which the great Divines of the Church of Rome (I mean the School-men, who cannot be content to be ignorant of any thing) do assign of the Knowledge which the Saints in Heaven have of the Condition and Wants of men here below.
let us now Consider the particular Way and manner which the great Divines of the Church of Room (I mean the Schoolmen, who cannot be content to be ignorant of any thing) do assign of the Knowledge which the Saints in Heaven have of the Condition and Wants of men Here below.
which Metaphor of the Glass of the Deity, or Trinity, if it have any meaning, it must be this, that the Saints in Heaven beholding the Face of God or the Divine Essence, in which the Knowledge of all things is contained, they may in that Glass see all things that God knows:
which Metaphor of the Glass of the Deity, or Trinity, if it have any meaning, it must be this, that the Saints in Heaven beholding the Face of God or the Divine Essence, in which the Knowledge of all things is contained, they may in that Glass see all things that God knows:
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But then they spoil all this fine Speculation again, by telling us, that this Glass does not necessarily represent to them all that Knowledge which is in the Divine Mind;
But then they spoil all this fine Speculation again, by telling us, that this Glass does not necessarily represent to them all that Knowledge which is in the Divine Mind;
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before every Prayer we make to the Saints, that he would be pleased to reveal that Prayer to them, that upon this Signal and Notice given them by God, they may betake themselves to pray to God for us.
before every Prayer we make to the Saints, that he would be pleased to reveal that Prayer to them, that upon this Signal and Notice given them by God, they may betake themselves to pray to God for us.
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and that is, to pray to the Saints to go to God, and beg of him, that he would be pleased to reveal to them our Spplications and Wants, that they may know what to pray to him for in our behalf;
and that is, to pray to the Saints to go to God, and beg of him, that he would be pleased to reveal to them our Applications and Wants, that they may know what to pray to him for in our behalf;
So that which way soever we put the Case, what course soever we take in this Matter, it will be so far from seeming Reasonable, that we shall have much ado,
So that which Way soever we put the Case, what course soever we take in this Matter, it will be so Far from seeming Reasonable, that we shall have much ado,
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And because they think the least shew and probability from Scripture, a good Argument on their side, I will offer them a probable Argument out of the Old Testament, upon which though I will lay no absolute stress,
And Because they think the least show and probability from Scripture, a good Argument on their side, I will offer them a probable Argument out of the Old Testament, upon which though I will lay no absolute stress,
But if Elijah had understood the Matter right (as the Church of Rome does now) he should rather have directed him, to have pray'd to him when he was in Heaven, where he would have a more powerful Interest,
But if Elijah had understood the Matter right (as the Church of Room does now) he should rather have directed him, to have prayed to him when he was in Heaven, where he would have a more powerful Interest,
For the Reason the Church of Rome gives, why they did not pray to the Saints under the Old Testament (namely because they were not then admitted into Heaven) will not hold in the Case of Elijah, who was taken up into Heaven Body and Soul,
For the Reason the Church of Room gives, why they did not pray to the Saints under the Old Testament (namely Because they were not then admitted into Heaven) will not hold in the Case of Elijah, who was taken up into Heaven Body and Soul,
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I should now have proceeded, in the Fifth and last place, to have shewen, That this Practice is not only Needless and Ʋseless, but very Dangerous and Impious; because contrary to the Christian Religion,
I should now have proceeded, in the Fifth and last place, to have shown, That this Practice is not only Needless and Ʋseless, but very Dangerous and Impious; Because contrary to the Christian Religion,
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And indeed, how can we apply our selves to any other Mediators and Intercessors with God in Heaven for us, without a gross and apparent Contempt of the High Priest of our Profession, Jesus the Son of God? As if we either distrusted his Kindness and Affection,
And indeed, how can we apply our selves to any other Mediators and Intercessors with God in Heaven for us, without a gross and apparent Contempt of the High Priest of our Profession, jesus the Son of God? As if we either distrusted his Kindness and Affection,
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But if we will chuse other Mediators for our selves, of whom we are not sure that they can either hear or help us, we may fall short of that Salvation, which the Apostle tells us we are secure of by the Mediation of Jesus Christ; for he is able, &c.
But if we will choose other Mediators for our selves, of whom we Are not sure that they can either hear or help us, we may fallen short of that Salvation, which the Apostle tells us we Are secure of by the Mediation of jesus christ; for he is able, etc.
But this hath been shewn so abundantly in the former part of this Discourse, and is so clearly consequent from the whole, that I shall here conclude my Discourse upon the Second Proposition I laid down from the words of my Text, viz. That there is but one Mediator between God and Men, the Man Christ Jesus.
But this hath been shown so abundantly in the former part of this Discourse, and is so clearly consequent from the Whole, that I shall Here conclude my Discourse upon the Second Proposition I laid down from the words of my Text, viz. That there is but one Mediator between God and Men, the Man christ jesus.
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As to the Third Proposition contained in the Text, viz. That this one Mediator, Jesus Christ, gave himself a Ransom for all, I have treated on that Subject particularly, on another Occasion.
As to the Third Proposition contained in the Text, viz. That this one Mediator, jesus christ, gave himself a Ransom for all, I have treated on that Subject particularly, on Another Occasion.
and because he gave himself a Ransom for all, therefore He and He only is qualified to Intercede for all men, in vertue of that Sacrifice which he offered for the Salvation of Mankind, I judge nothing more needful to be added, to what has fallen in concerning that Subject, in my handling the Second Proposition, in this and the two former Sermons.
and Because he gave himself a Ransom for all, Therefore He and He only is qualified to Intercede for all men, in virtue of that Sacrifice which he offered for the Salvation of Mankind, I judge nothing more needful to be added, to what has fallen in Concerning that Subject, in my handling the Second Proposition, in this and the two former Sermons.
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namely, the Divine and Miraculous Power, which accompanied the Preaching of it; the Lord wrought with them, and confirmed the Word with signs following.
namely, the Divine and Miraculous Power, which accompanied the Preaching of it; the Lord wrought with them, and confirmed the Word with Signs following.
What Pains did they take? what Hazards did they run? what Difficulties and Discouragements did they contend withal in this work? and yet their Success was greater than their Industry, and beyond all Humane Expectation:
What Pains did they take? what Hazards did they run? what Difficulties and Discouragements did they contend withal in this work? and yet their Success was greater than their Industry, and beyond all Humane Expectation:
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As will appear, if we consider these Five things. 1. The vast Spreading of the Gospel in so short a space. 2. The wonderful Power and Efficacy of it, upon the Lives and Manners of Men. 3. The Weakness and Meanness of the Instruments, that were imployed in this great Work.
As will appear, if we Consider these Five things. 1. The vast Spreading of the Gospel in so short a Molle. 2. The wondered Power and Efficacy of it, upon the Lives and Manners of Men. 3. The Weakness and Meanness of the Instruments, that were employed in this great Work.
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but it was readily embraced by great numbers, almost in all places where it came. And indeed so it was foretold, in the Prophecies of the Old Testament. Gen. 49.10. That when Shiloh (that is the Messias ) should come, to him should the gathering of the people be: And Isa. 2.2.
but it was readily embraced by great numbers, almost in all places where it Come. And indeed so it was foretold, in the Prophecies of the Old Testament. Gen. 49.10. That when Shiloh (that is the Messias) should come, to him should the gathering of the people be: And Isaiah 2.2.
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the Prophet speaking of Mens ready submission to the Gospel, and the great number of those that should come in upon the Preaching of it, they are said, to flie as a Cloud,
the Prophet speaking of Men's ready submission to the Gospel, and the great number of those that should come in upon the Preaching of it, they Are said, to fly as a Cloud,
but had reached as far as Parthia and India. In which we see our Saviour's Prediction fully verified, that before the Destruction of Jerusalem, the Gospel should be Preached in all the World, Math. 24.14.
but had reached as Far as Parthia and India. In which we see our Saviour's Prediction Fully verified, that before the Destruction of Jerusalem, the Gospel should be Preached in all the World, Math. 24.14.
The generality of those that entertained the Gospel, were obedient to it in word and deed, as the Apostle tells us, concerning the Gentiles that were converted to Christianity, Rom. 15.18. Upon the change of their Religion, followed also the change of their Manners, and of their former course of Life.
The generality of those that entertained the Gospel, were obedient to it in word and deed, as the Apostle tells us, Concerning the Gentiles that were converted to Christianity, Rom. 15.18. Upon the change of their Religion, followed also the change of their Manners, and of their former course of Life.
So strange an Effect had the Gospel upon the Lives of the generality of the Professors of it, that I remember Tertullian, in his Apology to the Roman Emperor and Senate, challengeth them to instance in any one, that bore the Title of Christian, that was condemned as a Thief,
So strange an Effect had the Gospel upon the Lives of the generality of the Professors of it, that I Remember Tertullian, in his Apology to the Roman Emperor and Senate, Challengeth them to instance in any one, that boar the Title of Christian, that was condemned as a Thief,
And this certainly was a very admirable and hapy Effect, which the Gospel had upon Men, to work so great and sudden a Change in the Lives of those who entertained this Doctrine, to take them quite off from those vicious Practices, which they had been brought up in and accustomed to;
And this Certainly was a very admirable and hapy Effect, which the Gospel had upon Men, to work so great and sudden a Change in the Lives of those who entertained this Doctrine, to take them quite off from those vicious Practices, which they had been brought up in and accustomed to;
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of proud and fierce, contentious and passionate, malicious and revengeful, to make them humble and meek, kind and tenderhearted, peaceable and charitable.
of proud and fierce, contentious and passionate, malicious and revengeful, to make them humble and meek, kind and tenderhearted, peaceable and charitable.
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And that the Primitive Christians were generally good Men, and of virtuous Lives, is credible, because their Religion did teach and oblige them to be such;
And that the Primitive Christians were generally good Men, and of virtuous Lives, is credible, Because their Religion did teach and oblige them to be such;
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but on the contrary threatned Men with the greatest Temporal Inconveniences and Sufferings; and it promised no Happiness to Men in the other World upon any other terms,
but on the contrary threatened Men with the greatest Temporal Inconveniences and Sufferings; and it promised no Happiness to Men in the other World upon any other terms,
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Particulary Pliny, in his Letter to Trajan the Emperor (who had given him in Charge, to make particular Enquiry concerning the Christians) gives this honourable Report of them, That there was no fault to be found in them, besides their obstinate refusal to Sacrifice to the Gods;
Particular pliny, in his letter to Trajan the Emperor (who had given him in Charge, to make particular Enquiry Concerning the Christians) gives this honourable Report of them, That there was no fault to be found in them, beside their obstinate refusal to Sacrifice to the God's;
3. The Success of the Gospel will appear, yet more strange, if we consider the Weakness and Meanness of the Instruments that were employed in this great Work.
3. The Success of the Gospel will appear, yet more strange, if we Consider the Weakness and Meanness of the Instruments that were employed in this great Work.
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A company of plain and illiterate Men, most of them destitute of the advantages of Education, went forth upon this great Design, weak and unarmed, unassisted by any worldy interest, having no Secular Force and Power on their side, to give countenance and authority to them;
A company of plain and illiterate Men, most of them destitute of the advantages of Education, went forth upon this great Design, weak and unarmed, unassisted by any worldy Interest, having no Secular Force and Power on their side, to give countenance and Authority to them;
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The first Publishers of the Christian Religion offered Violence to no Man, did not go about to compel any by Force to entertain the Doctrine which they Preached,
The First Publishers of the Christian Religion offered Violence to no Man, did not go about to compel any by Force to entertain the Doctrine which they Preached,
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they were not attended with Legions of armed Men, to dispose Men for the reception of their Doctrine, by Plunder and Free-Quarter, by Violence and Tortures;
they were not attended with Legions of armed Men, to dispose Men for the reception of their Doctrine, by Plunder and Free-Quarter, by Violence and Tortures;
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And yet these contemptible Instruments, notwithstanding all these disadvantages, did their work effectually, and, by the Power of God going along with them, gained numbers every day to their Religion,
And yet these contemptible Instruments, notwithstanding all these disadvantages, did their work effectually, and, by the Power of God going along with them, gained numbers every day to their Religion,
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and Eminent for their Learning, who afterwards became zealous Assertors of Christianity, and were not ashamed to be Instructed in the Saving Knowledge of the Gospel, by such mean and unlearned Persons as the Apostles were;
and Eminent for their Learning, who afterwards became zealous Assertors of Christianity, and were not ashamed to be Instructed in the Saving Knowledge of the Gospel, by such mean and unlearned Persons as the Apostles were;
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At its first appearance it could not be otherwise, but that it must meet with a great deal of difficulty and opposition, from the Lusts and Vices of Men, which it did so plainly and so severely declare against,
At its First appearance it could not be otherwise, but that it must meet with a great deal of difficulty and opposition, from the Lustiest and Vices of Men, which it did so plainly and so severely declare against,
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Had Men been free and indifferent in Religion, when Christianity first appeared in the World, and had they not had their Minds prepossest with other apprehensions of God and Religion,
Had Men been free and indifferent in Religion, when Christianity First appeared in the World, and had they not had their Minds prepossessed with other apprehensions of God and Religion,
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then indeed the Christian Religion had appeared with great advantage, and would in all probability have been entertained with a readiness of Mind proportionable to the Reasonableness of it.
then indeed the Christian Religion had appeared with great advantage, and would in all probability have been entertained with a readiness of Mind proportionable to the Reasonableness of it.
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But after God had Punisht them severely for that Sin, by a long Captivity, they continued ever after, very strict and firm to the Worship of the True God;
But After God had Punished them severely for that since, by a long Captivity, they continued ever After, very strict and firm to the Worship of the True God;
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And though He was foretold in their Law, and most particularly described, in the authentick Books of their Religion, the Prophets of the Old Testament;
And though He was foretold in their Law, and most particularly described, in the authentic Books of their Religion, the prophets of the Old Testament;
yet by reason of certain groundless Traditions, which they had received from the Interpreters of their Law, That their Messias was to be a great Temporal Prince, they conceived an invincible Prejudice against our Saviour, upon account of the Mean Circumstances in which he appeared;
yet by reason of certain groundless Traditions, which they had received from the Interpreters of their Law, That their Messias was to be a great Temporal Prince, they conceived an invincible Prejudice against our Saviour, upon account of the Mean circumstances in which he appeared;
and the Wiser, and more Learned (whom they call'd their Philosophers ) were so puft up, with a conceit of their own Knowledge and Eloquence, that they despised the rudeness and simplicity of the Apostles,
and the Wiser, and more Learned (whom they called their Philosophers) were so puffed up, with a conceit of their own Knowledge and Eloquence, that they despised the rudeness and simplicity of the Apostles,
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But besides the Opposition which the Gospel met withal, from the Lusts and Prejudices of Men, the Powers of the World did likewise strongly combine against it.
But beside the Opposition which the Gospel met withal, from the Lustiest and Prejudices of Men, the Powers of the World did likewise strongly combine against it.
And yet this Religion bore up against all this Opposition, and make its way through all the Resistance, that the Lusts and Prejudices of Men, armed with the Power and Authority of the whole World, could make against it.
And yet this Religion boar up against all this Opposition, and make its Way through all the Resistance, that the Lustiest and Prejudices of Men, armed with the Power and authority of the Whole World, could make against it.
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There was nothing left to invite and engage Men to it, but the Consideration of another World; for all the Evils of this World threatned every one that took the Profession of Christianity upon him.
There was nothing left to invite and engage Men to it, but the Consideration of Another World; for all the Evils of this World threatened every one that took the Profession of Christianity upon him.
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the most exquisite Torments that could be devised, and Death in all its fearful shapes was presented to them, to deter Men from embracing this Religion,
the most exquisite Torments that could be devised, and Death in all its fearful shapes was presented to them, to deter Men from embracing this Religion,
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And yet they persisted in the Profession of their Religion, and for the sake of it, did not only take joyfully the spoiling of their goods, but the most barbarous usage of their Persons, and demeaned themselves not only with Patience and Courage,
And yet they persisted in the Profession of their Religion, and for the sake of it, did not only take joyfully the spoiling of their goods, but the most barbarous usage of their Persons, and demeaned themselves not only with Patience and Courage,
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but when these violent Persecutions were renewed and repeated upon them, Christianity supported it self under all these daunting Discouragements for almost Three hundred Years,
but when these violent Persecutions were renewed and repeated upon them, Christianity supported it self under all these daunting Discouragements for almost Three hundred years,
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Nay it did not only support it self, under all these Oppositions, but grew and prospered, and the Blood of Martyrs became the Seed of the Church, and Christians sprang up faster,
Nay it did not only support it self, under all these Oppositions, but grew and prospered, and the Blood of Martyrs became the Seed of the Church, and Christians sprang up faster,
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and upon enquiry were satisfied, and became Christians themselves; and many times their very Persecutors were ready to Sacrifice their Lives the next Day,
and upon enquiry were satisfied, and became Christians themselves; and many times their very Persecutors were ready to Sacrifice their Lives the next Day,
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And it cannot here be reasonably Objected, that Christians yielded up themselves to all these Sufferings, upon the same Account that some brave Spirits among the Heathen, laid down their Lives for their Country;
And it cannot Here be reasonably Objected, that Christians yielded up themselves to all these Sufferings, upon the same Account that Some brave Spirits among the Heathen, laid down their Lives for their Country;
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which both in respect of the goodness of its Precepts, and the assurance of its Rewards, hath plainly the advantage of any Religion, that ever yet appeared in the World.
which both in respect of the Goodness of its Precepts, and the assurance of its Rewards, hath plainly the advantage of any Religion, that ever yet appeared in the World.
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by which I do not intend to exclude the inward Operation of God's Holy Spirit upon the Minds of Men secretly moving and inclining those to whom the Gospel was Preached, to embrace and entertain it;
by which I do not intend to exclude the inward Operation of God's Holy Spirit upon the Minds of Men secretly moving and inclining those to whom the Gospel was Preached, to embrace and entertain it;
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and the latter may only be meant of the Miraculous Gifts of the Spirit, with regard to which, God is said to confirm the Word with signs following, or accompanying it. But I rather think they are both intended to express the same thing,
and the latter may only be meant of the Miraculous Gifts of the Spirit, with regard to which, God is said to confirm the Word with Signs following, or accompanying it. But I rather think they Are both intended to express the same thing,
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the Lord working with them, and confirming the Word with signs following; that is, with those Miracles, which accompanied the first Preaching of the Gospel.
the Lord working with them, and confirming the Word with Signs following; that is, with those Miracles, which accompanied the First Preaching of the Gospel.
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And that this is the full meaning of this Text, will appear by comparing it with one or two more, Rom. 15.18, 19. where St. Paul speaking of the things which Christ had wrought by him, to make the Gentiles obedient to the Gospel, he says, they were done through mighty signs and wonders, by the Power of the Spirit of God;
And that this is the full meaning of this Text, will appear by comparing it with one or two more, Rom. 15.18, 19. where Saint Paul speaking of the things which christ had wrought by him, to make the Gentiles obedient to the Gospel, he Says, they were done through mighty Signs and wonders, by the Power of the Spirit of God;
So likewise, Heb. 2.3, 4. the Apostle there tells us, that the Gospel which was first spoken by the Lord, was confirmed by them that heard him, God also bearing them witness, both with signs and wonders,
So likewise, Hebrew 2.3, 4. the Apostle there tells us, that the Gospel which was First spoken by the Lord, was confirmed by them that herd him, God also bearing them witness, both with Signs and wonders,
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So that the great Confirmation, which is said here to be given to the Gospel, was by the Miraculous Gifts of the Spirit, which were poured forth upon the Apostles and Primitive Christians.
So that the great Confirmation, which is said Here to be given to the Gospel, was by the Miraculous Gifts of the Spirit, which were poured forth upon the Apostles and Primitive Christians.
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They are those Miraculous Powers which by the descent of the Holy Ghost upon the day of Pentecost, the Apostles were endowed withall, to qualifie them to Publish the Gospel, with more speed and success.
They Are those Miraculous Powers which by the descent of the Holy Ghost upon the day of Pentecost, the Apostles were endowed withal, to qualify them to Publish the Gospel, with more speed and success.
Such was the Gift of speaking divers Languages, and the Gift of Interpreting things spoken in divers Languages; (And these Two Gifts were not necessarily united in the same Person,
Such was the Gift of speaking diverse Languages, and the Gift of Interpreting things spoken in diverse Languages; (And these Two Gifts were not necessarily united in the same Person,
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for the Apostle tells us, that some had the one, and some the others; ) the Gift of Prophecy and foretelling things to come, which was always a sign of a Person Divinely Inspired;
for the Apostle tells us, that Some had the one, and Some the Others;) the Gift of Prophecy and foretelling things to come, which was always a Signen of a Person Divinely Inspired;
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the Miraculous Powers of Healing Diseases, of Raising the Dead, and of Casting out Devils; a Power of inflicting Corporal Diseases, and Punishments, upon scandalous and obstinate Christians, who would not submit to the Apostles Authority and Government;
the Miraculous Powers of Healing Diseases, of Raising the Dead, and of Casting out Devils; a Power of inflicting Corporal Diseases, and Punishments, upon scandalous and obstinate Christians, who would not submit to the Apostles authority and Government;
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only we find that all the Apostles had the Gift of Tongues; and that the Power of Casting out Devils, in the name of Christ, was common to every Christian,
only we find that all the Apostles had the Gift of Tongues; and that the Power of Casting out Devils, in the name of christ, was Common to every Christian,
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Now besides the particular Ʋses and Ends of those Miraculous Gifts (as the Gift of Tongues, did evidently serve for the more speedy Planting and Propagating of the Christian Religion in the World;
Now beside the particular Ʋses and Ends of those Miraculous Gifts (as the Gift of Tongues, did evidently serve for the more speedy Planting and Propagating of the Christian Religion in the World;
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and the Power of inflicting Corporeal Punishments, in a Miraculous manner, upon Scandalous and Disobedient Christians, did maintain the Power and Authority of the Apostles,
and the Power of inflicting Corporeal Punishments, in a Miraculous manner, upon Scandalous and Disobedient Christians, did maintain the Power and authority of the Apostles,
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and was instead of an ordinary Magistratical Power, which Christians were destitute of, whilst the Roman Empire continued Heathen;) I say, besides the particular Ends and Ʋses of all these Miraculous Gifts, they did all in general,
and was instead of an ordinary Magistratical Power, which Christians were destitute of, while the Roman Empire continued Heathen;) I say, beside the particular Ends and Ʋses of all these Miraculous Gifts, they did all in general,
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for who could make any doubt of the Truth of Their Testimony, concerning the Resurrection of Christ who were enabled to raise others from the dead, and by many other wonderful things which they did, gave such clear Testimony, that God was with them?
for who could make any doubt of the Truth of Their Testimony, Concerning the Resurrection of christ who were enabled to raise Others from the dead, and by many other wondered things which they did, gave such clear Testimony, that God was with them?
God seems on purpose to have stript it of all Secular Advantages, that the Christian Religion might be perfectly free from all suspition of Worldly Interest and Design,
God seems on purpose to have stripped it of all Secular Advantages, that the Christian Religion might be perfectly free from all suspicion of Worldly Interest and Design,
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To give us Satisfaction of the Truth and Divinity of the Doctrine of the Christian Religion, which hath had so eminent a Confirmation given to it from Heaven,
To give us Satisfaction of the Truth and Divinity of the Doctrine of the Christian Religion, which hath had so eminent a Confirmation given to it from Heaven,
No man can well suppose a Religion in Circumstances of greater Disadvantage, and upon all Humane Accounts, more unlikely to sustain and bear up it self, than the Christian Religion was.
No man can well suppose a Religion in circumstances of greater Disadvantage, and upon all Humane Accounts, more unlikely to sustain and bear up it self, than the Christian Religion was.
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It was highly Necessary then, to introduce the Christian Religion into the World, and to be a sensible Evidence to Men of the Divinity of that new Doctrine, which was Preached to them:
It was highly Necessary then, to introduce the Christian Religion into the World, and to be a sensible Evidence to Men of the Divinity of that new Doctrine, which was Preached to them:
and the Wise God, who is never wanting in what is Necessary, does not use to be lavish in that which is Superfluous. Now that the Christian Religion hath got firm footing in the World;
and the Wise God, who is never wanting in what is Necessary, does not use to be lavish in that which is Superfluous. Now that the Christian Religion hath god firm footing in the World;
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and hath such Characters of Divinity upon it, coming down to us confirmed by so many Miracles, should yet have so little Effect upon most of us who call our selves Christians.
and hath such Characters of Divinity upon it, coming down to us confirmed by so many Miracles, should yet have so little Effect upon most of us who call our selves Christians.
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The true Reason of which is, that many of us are Christians, upon the same account, that they were at first Heathens; because it was the Religion of their Country,
The true Reason of which is, that many of us Are Christians, upon the same account, that they were At First heathens; Because it was the Religion of their Country,
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We have beyond Comparison the best and most reasonable Religion in the World, a Religion that hath the greatest Evidence of its Truth, that contains the best Precepts,
We have beyond Comparison the best and most reasonable Religion in the World, a Religion that hath the greatest Evidence of its Truth, that contains the best Precepts,
I will conclude all, with the Words of the Apostle, Heb. 2.1, 2, 3, 4. Therefore we ought to give the more earnest heed to the things which we have heard,
I will conclude all, with the Words of the Apostle, Hebrew 2.1, 2, 3, 4. Therefore we ought to give the more earnest heed to the things which we have herd,
THis is spoken of Good Angels, whose Existence, as well as that of Evil Spirits, the Scriptures both of the Old and New Testament, do every where take for granted, no less than they do the Being of God, and the Immortality of the Soul. And well they may,
THis is spoken of Good Angels, whose Existence, as well as that of Evil Spirits, the Scriptures both of the Old and New Testament, do every where take for granted, no less than they do the Being of God, and the Immortality of the Soul. And well they may,
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Therefore I shall not go about to force my way into this Argument concerning the Existence of Spirits, and Beings distinct from Matter, by dint of dispute, (which perhaps would neither be so proper,
Therefore I shall not go about to force my Way into this Argument Concerning the Existence of Spirits, and Beings distinct from Matter, by dint of dispute, (which perhaps would neither be so proper,
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The Scriptures indeed have more particularly declared the Nature of these Spirits, as also their Order and Employment; as in the words which I have read to you, where the Office and Employment of Good Angels is more particularly discovered;
The Scriptures indeed have more particularly declared the Nature of these Spirits, as also their Order and Employment; as in the words which I have read to you, where the Office and Employment of Good Angels is more particularly discovered;
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The Author of this Epistle to the Hebrews having had occasion, in comparing the two Dispensations of the Law and the Gospel, to speak of the Angels, by whose Ministry the Law was given, did not think fit to entertain those to whom he wrote, with any nice and curious Speculations (for School Divinity was not then in fashion) about the Nature and Order of Angels;
The Author of this Epistle to the Hebrews having had occasion, in comparing the two Dispensations of the Law and the Gospel, to speak of the Angels, by whose Ministry the Law was given, did not think fit to entertain those to whom he wrote, with any Nicaenae and curious Speculations (for School Divinity was not then in fashion) about the Nature and Order of Angels;
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Concerning their Nature, he only tell us, that they are Spirits; as to their Office and Employment, he says in general, that they are Ministring Spirits, that is, that they stand before God to attend upon him, ready to receive his Commands, and to execute his Pleasure;
Concerning their Nature, he only tell us, that they Are Spirits; as to their Office and Employment, he Says in general, that they Are Ministering Spirits, that is, that they stand before God to attend upon him, ready to receive his Commands, and to execute his Pleasure;
and were thereby become the Children of God, and Heirs of Eternal Salvation. So that these words are a brief Summary of the Doctrine of Good Angels, and of what the Scripture has thought fit to reveal to us concerning them:
and were thereby become the Children of God, and Heirs of Eternal Salvation. So that these words Are a brief Summary of the Doctrine of Good Angels, and of what the Scripture has Thought fit to reveal to us Concerning them:
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First, For their Nature; they are Spirits. This is universally agreed by all that acknowledge such an Order of Beings, that they are Spirits: But whether they are pure Spirits, devested of Matter,
First, For their Nature; they Are Spirits. This is universally agreed by all that acknowledge such an Order of Beings, that they Are Spirits: But whither they Are pure Spirits, devested of Matter,
Not only the ancient Philosophers, but some of the ancient Christian Fathers, did believe Angels to be cloathed with some kind of Bodies, consisting of the purest and finest Matter;
Not only the ancient Philosophers, but Some of the ancient Christian Father's, did believe Angels to be clothed with Some kind of Bodies, consisting of the Purest and Finest Matter;
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which they call Aetherial. And this Opinion seems to be grounded upon a pious Belief, that it is the peculiar Excellency and Prerogative of the Divine Nature, to be a pure and simple Spirit, wholly separate from Matter:
which they call Aetherial. And this Opinion seems to be grounded upon a pious Belief, that it is the peculiar Excellency and Prerogative of the Divine Nature, to be a pure and simple Spirit, wholly separate from Matter:
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But the more current Opinion of the Christian Church (especially of later times) hath been, that Angels are mere and pure Spirits, without any thing that is Material and Corporeal belonging to them;
But the more current Opinion of the Christian Church (especially of later times) hath been, that Angels Are mere and pure Spirits, without any thing that is Material and Corporeal belonging to them;
they are said to excell in strength, Psal. 103.20. and in Knowledge and Wisdom. Hence are those Expressions of being as an Angel of God, to discern good and bad. 2 Sam. 14.17. Wise, according to the wisdom of an Angel, v. 20. To be of great Activity and Swiftness in their Motions;
they Are said to excel in strength, Psalm 103.20. and in Knowledge and Wisdom. Hence Are those Expressions of being as an Angel of God, to discern good and bad. 2 Sam. 14.17. Wise, according to the Wisdom of an Angel, v. 20. To be of great Activity and Swiftness in their Motions;
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hence it is that they are represented in Scripture, as full of wings: and to excel in purity and holiness; hence is that Title given them in Scripture, of the Holy Angels. This is the Summ of what the Scripture hath in several places delivered to us, concerning the Nature and Properties of good Angels; and beyond this, all our Kowledge of them is mere Conjecture and Uncertainty;
hence it is that they Are represented in Scripture, as full of wings: and to excel in purity and holiness; hence is that Title given them in Scripture, of the Holy Angels. This is the Sum of what the Scripture hath in several places Delivered to us, Concerning the Nature and Properties of good Angels; and beyond this, all our Knowledge of them is mere Conjecture and Uncertainty;
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Indeed the Scripture gives sufficient intimation of several Ranks and Orders among them, by calling Michael an Archangel, and Chief Prince, and by distingushing them by the names of Principalities, and Powers, and Thrones, and Dominions:
Indeed the Scripture gives sufficient intimation of several Ranks and Order among them, by calling Michael an Archangel, and Chief Prince, and by distingushing them by the names of Principalities, and Powers, and Thrones, and Dominions:
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But what the difference of these Names import, though some have attempted to explain, yet I do not find that they have discovered any thing to us, besides their own Ignorance and Arogance, in pretending to be wise above what is written;
But what the difference of these Names import, though Some have attempted to explain, yet I do not find that they have discovered any thing to us, beside their own Ignorance and Arogance, in pretending to be wise above what is written;
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For tho' the Omnipotence of God, and his perfect Power of acting be such, that he can do all things immediately by himself, whatever he pleaseth in Heaven and in Earth;
For though the Omnipotence of God, and his perfect Power of acting be such, that he can do all things immediately by himself, whatever he Pleases in Heaven and in Earth;
can govern the World, and steer the Affairs of it, and turn them which way he thinks best, by the least nod and beck of his Will, without any Instruments or Ministers of his Pleasure;
can govern the World, and steer the Affairs of it, and turn them which Way he thinks best, by the least nod and beck of his Will, without any Instruments or Ministers of his Pleasure;
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and to make them, according to their several Degrees and Capacities, the ordinary Ministers of his Affairs, in the Rule and Government of this inferiour World;
and to make them, according to their several Degrees and Capacities, the ordinary Ministers of his Affairs, in the Rule and Government of this inferior World;
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To Jacob, when he was so afraid of his Brother Esau: To Manoah and his Wife, to foretel the Birth of Sampson, the great Deliverer of Israel from the Philistines: And upon that great Occasion of bringing the People of Israel out of Egypt, and conducting them through the Wilderness, he sent a great and mighty Angel (called the Angel of his Presence ) to go before them,
To Jacob, when he was so afraid of his Brother Esau: To Manoah and his Wife, to foretell the Birth of Sampson, the great Deliverer of Israel from the philistines: And upon that great Occasion of bringing the People of Israel out of Egypt, and conducting them through the Wilderness, he sent a great and mighty Angel (called the Angel of his Presence) to go before them,
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Thus he sent them to foretel, and to execute that terrible Destruction upon Sodom and Gomorrah. And he sent a Destroying Angel to brandish his Sword in a visible manner over Jerusalem, and to smite them with the Pestilence,
Thus he sent them to foretell, and to execute that terrible Destruction upon Sodom and Gomorrah. And he sent a Destroying Angel to brandish his Sword in a visible manner over Jerusalem, and to smite them with the Pestilence,
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an Hundred and eighty five thousand. And Acts 12.23. it is said, that the Angel of the Lord smote Herod, for receiving the blasphemous Acclamations of the People.
an Hundred and eighty five thousand. And Acts 12.23. it is said, that the Angel of the Lord smote Herod, for receiving the blasphemous Acclamations of the People.
and by a secret and invisible Hand manage and bring about great Changes and Revolutions, both Jews and Christians have collected with great Probability and Consent from Daniel 10. where there is mention made of the Prince of the Kingdom of Persia withstanding the Angel that was sent to Daniel, and of Michael a Chief Prince assisting him.
and by a secret and invisible Hand manage and bring about great Changes and Revolutions, both jews and Christians have collected with great Probability and Consent from daniel 10. where there is mention made of the Prince of the Kingdom of Persiam withstanding the Angel that was sent to daniel, and of Michael a Chief Prince assisting him.
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In which Words there are Three things very considerable for our Instruction and Comfort. 1. Their particular Designation and Appointment for this Employment, exprest in these Words, sent forth, NONLATINALPHABET,
In which Words there Are Three things very considerable for our Instruction and Comfort. 1. Their particular Designation and Appointment for this Employment, expressed in these Words, sent forth,,
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to take Care of us and protect us, to succour and comfort, to direct and assist, to rescue and deliver us. 3. Here is the more special End of their Employment, in regard to good Men, intended in those words;
to take Care of us and Pact us, to succour and Comfort, to Direct and assist, to rescue and deliver us. 3. Here is the more special End of their Employment, in regard to good Men, intended in those words;
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It was a common Opinion among the Heathen, and a constant and firmly believed Tradition among the Jews, (the Sadducees only excepted, who did not believe there was Angels or Spirits) that every Man (at least every good Man) had a Guardian Angel appointed him by God, to take a special Care of him and his Concernments, both Spiritual and Temporal;
It was a Common Opinion among the Heathen, and a constant and firmly believed Tradition among the jews, (the Sadducees only excepted, who did not believe there was Angels or Spirits) that every Man (At least every good Man) had a Guardian Angel appointed him by God, to take a special Care of him and his Concernments, both Spiritual and Temporal;
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And therefore we find among the Jewish Prayers, used by them at this day, a particular Prayer, wherein they request of God, to Command the Angels who have the Care of Humane Affairs, to help and assist, to preserve and deliver them.
And Therefore we find among the Jewish Prayers, used by them At this day, a particular Prayer, wherein they request of God, to Command the Angels who have the Care of Humane Affairs, to help and assist, to preserve and deliver them.
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Of this Abraham, the Father of the Faithful, and the Friend of God, was most firmly perswaded (at least in Matters of great Moment and Concernment to us) as appears by his Discourse with his Steward,
Of this Abraham, the Father of the Faithful, and the Friend of God, was most firmly persuaded (At least in Matters of great Moment and Concernment to us) as appears by his Discourse with his Steward,
And Psalm. 91.11, 12. speaking of the good Man, who putteth his Trust and Confidence in God, he tells him for his Comfort and Security, that the holy Angels hare a particular charge of him, to preserve him from all the Mischiefs and Dangers to which he is exposed;
And Psalm. 91.11, 12. speaking of the good Man, who putteth his Trust and Confidence in God, he tells him for his Comfort and Security, that the holy Angels hare a particular charge of him, to preserve him from all the Mischiefs and Dangers to which he is exposed;
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So that according to the Perswasion of those two excellent Persons, and of greatest Renown for Piety in all the Old Testament, very much of the Safety and the Success of good Men,
So that according to the Persuasion of those two excellent Persons, and of greatest Renown for Piety in all the Old Testament, very much of the Safety and the Success of good Men,
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And there is no Reason I think to doubt, but that God's Care extends now to Christians, as well as it did to the Jews; and that the Angels have as much Kindness for us, as they had for the Jews; and there is no Reason to think, that the Angels are now either dead or idle.
And there is no Reason I think to doubt, but that God's Care extends now to Christians, as well as it did to the jews; and that the Angels have as much Kindness for us, as they had for the jews; and there is no Reason to think, that the Angels Are now either dead or idle.
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and the Scripture represents Angels as all flame and wings. Evil Spirits are believed by Christians to be as active now, to all purposes of harm and mischief, as ever:
and the Scripture represents Angels as all flame and wings. Evil Spirits Are believed by Christians to be as active now, to all Purposes of harm and mischief, as ever:
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And why should any Man imagine, that Good Spirits are not as intent and busie to do good? The Apostle (I am sure) tells us in the Text, that the Angels in common, (all of them) do employ their Service about us,
And why should any Man imagine, that Good Spirits Are not as intent and busy to do good? The Apostle (I am sure) tells us in the Text, that the Angels in Common, (all of them) do employ their Service about us,
are they not all (says he) ministring Spirits, sent forth to minister for them that shall be heirs of Salvation? And our Saviour, Matth. 18.10. seems to approve and confirm the Tradition of the Jews, concerning particular Guardian Angels belonging to every one that believed in him; that is, to every Christian;
Are they not all (Says he) ministering Spirits, sent forth to minister for them that shall be Heirs of Salvation? And our Saviour, Matthew 18.10. seems to approve and confirm the Tradition of the jews, Concerning particular Guardian Angels belonging to every one that believed in him; that is, to every Christian;
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for the furtherance of their Salvation. And so the Apostle tells us in the Text; are they not all ministring Spirits, sent forth to minister for them;
for the furtherance of their Salvation. And so the Apostle tells us in the Text; Are they not all ministering Spirits, sent forth to minister for them;
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that shall be heirs of salvation? Nay our Saviour, in that remarkable place I mentioned before, Matt. 18.10. seems to intimate, that Angels of a higher Rank and Quality, are assigned Guardians and Guides to those that believed on him;
that shall be Heirs of salvation? Nay our Saviour, in that remarkable place I mentioned before, Matt. 18.10. seems to intimate, that Angels of a higher Rank and Quality, Are assigned Guardians and Guides to those that believed on him;
So that by this manner of Expression, our Saviour doth most significantly intimate, in what Esteem good Men are with God, whose Care and Protection he commits to the Chief of the Angels, to those who are nearest to him,
So that by this manner of Expression, our Saviour does most significantly intimate, in what Esteem good Men Are with God, whose Care and Protection he commits to the Chief of the Angels, to those who Are nearest to him,
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as if he had said, their Angels are not of the ordinary Rank, but such as are admitted to a more immediate Attendance upon the great King and Governour of the World.
as if he had said, their Angels Are not of the ordinary Rank, but such as Are admitted to a more immediate Attendance upon the great King and Governor of the World.
And this may reasonably be collected from that Passage of our Saviour, Luke 15.10. where he tells us, That there is joy in the presence of the Angels of God, over one Sinner that repenteth.
And this may reasonably be collected from that Passage of our Saviour, Lycia 15.10. where he tells us, That there is joy in the presence of the Angels of God, over one Sinner that Repenteth.
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And therefore we ought to behave our selves with all Modesty, Reverence, and Decency in the Worship of God, out of regard to the Angels, who are there present,
And Therefore we ought to behave our selves with all Modesty, reverence, and Decency in the Worship of God, out of regard to the Angels, who Are there present,
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where he says, That, for this Cause, in the Assemblies of Christians for the Worship of God, the Woman ought to have a Vail upon her head, in token of subjection to her Husband, because of the Angels; that is, to be decently and modestly Attired in the Church,
where he Says, That, for this Cause, in the Assemblies of Christians for the Worship of God, the Woman ought to have a vail upon her head, in token of subjection to her Husband, Because of the Angels; that is, to be decently and modestly Attired in the Church,
and therefore with regard to him who sees our Hearts, we should more particularly compose our Minds, to the greatest Sincerity and Seriousness our Devotion.
and Therefore with regard to him who sees our Hearts, we should more particularly compose our Minds, to the greatest Sincerity and Seriousness our Devotion.
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But we ought likewise to be very careful of our external Behaviour, with a particular regard to the Angels, who are present there, to see and observe the outward Decency and Reverence of our Carriage and Deportment:
But we ought likewise to be very careful of our external Behaviour, with a particular regard to the Angels, who Are present there, to see and observe the outward Decency and reverence of our Carriage and Deportment:
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And surely much more ought we to be so, when we are in the immediate Presence of God, and of his holy Angels, every one of whom is a much greater Prince,
And surely much more ought we to be so, when we Are in the immediate Presence of God, and of his holy Angels, every one of whom is a much greater Prince,
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so at the Hour of Death, they stand by them, to comfort them and assist them in that needful and dismal time, in that last and great Conflict of frail Mortality with Death and the Powers of Darkness;
so At the Hour of Death, they stand by them, to Comfort them and assist them in that needful and dismal time, in that last and great Conflict of frail Mortality with Death and the Powers of Darkness;
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Which is very much countenanc'd by our Saviour, in the Parable of the rich man and Lazarus, Luke 16.22. where it is said, that when Lazarus died, he was carried by the Angels into Abraham's bosom.
Which is very much countenanced by our Saviour, in the Parable of the rich man and Lazarus, Lycia 16.22. where it is said, that when Lazarus died, he was carried by the Angels into Abraham's bosom.
Nay, that the Angels have some Charge and Care of the Bodies of good Men after death, may not improbably be gathered from that Passage m St. Jude, v. 9. where Michael the Archangel is said to have contended with the Devil, about the Body of Moses.
Nay, that the Angels have Some Charge and Care of the Bodies of good Men After death, may not improbably be gathered from that Passage m Saint U^de, v. 9. where Michael the Archangel is said to have contended with the devil, about the Body of Moses.
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What the ground of this Controversie betwixt them was, may be most probably explain'd, by a passage, Deut. 34.6. where it is said, that God took particular care (probably by an Angel) concerning the burying so Moses in a certain Valley;
What the ground of this Controversy betwixt them was, may be most probably explained, by a passage, Deuteronomy 34.6. where it is said, that God took particular care (probably by an Angel) Concerning the burying so Moses in a certain Valley;
But before I pass from this, I cannot but take notice of one memorable Circumstance in this Contest, mentioned likewise by St. Jude, in these words, yet Michael the Archangel, when contending with the Devil, he disputed about the Body of Moses, durst not bring against him a railing accusation.
But before I pass from this, I cannot but take notice of one memorable Circumstance in this Contest, mentioned likewise by Saint U^de, in these words, yet Michael the Archangel, when contending with the devil, he disputed about the Body of Moses, durst not bring against him a railing accusation.
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The cool Consideration whereof should make all Men, especially those who call themselves Divines, and especially in Controversies about Religion, ashamed and afraid of this manner of disputing;
The cool Consideration whereof should make all Men, especially those who call themselves Divines, and especially in Controversies about Religion, ashamed and afraid of this manner of disputing;
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Thus I have as briefly as I could, and so far as the Scripture hath gone before us, to give us light in this matter, endeavoured to shew the several Ways wherein good Angels do Minister in behalf of t hem who shall be Heirs of Salvation.
Thus I have as briefly as I could, and so Far as the Scripture hath gone before us, to give us Light in this matter, endeavoured to show the several Ways wherein good Angels do Minister in behalf of tO hem who shall be Heirs of Salvation.
which can be no other, but a general Tradition grounded at first upon Revelation, and derived down to all succeeding Ages, from the first Spring and Original of Mankind;
which can be no other, but a general Tradition grounded At First upon Revelation, and derived down to all succeeding Ages, from the First Spring and Original of Mankind;
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when they have a mind, either to believe or disbelieve things contrary to the plainest Evidence of their Senses? All that I shall say further about this matter, is, that this Doctrine of Angels is not a peculiar Doctrine either of the Jewish or Christian Religion, but the general Doctrine of all Religions that ever were;
when they have a mind, either to believe or disbelieve things contrary to the Plainest Evidence of their Senses? All that I shall say further about this matter, is, that this Doctrine of Angels is not a peculiar Doctrine either of the Jewish or Christian Religion, but the general Doctrine of all Religions that ever were;
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Perhaps the Corruption of so great a part of the Christian Church, in the point of the Worship of Angels, may have run us so far into the other extream,
Perhaps the Corruption of so great a part of the Christian Church, in the point of the Worship of Angels, may have run us so Far into the other extreme,
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The biggest Number that are used in Scripture, are applied to good Angels. Dan. 7.10. it is said of the Angels about God's Throne, that thousand thousands ministred unto him,
The biggest Number that Are used in Scripture, Are applied to good Angels. Dan. 7.10. it is said of the Angels about God's Throne, that thousand thousands ministered unto him,
and ten thousand times ten thousand stood before him. And Revelations 5.11. the number of them is said to be, ten thousand times ten thousand, and thousands of thousands.
and ten thousand times ten thousand stood before him. And Revelations 5.11. the number of them is said to be, ten thousand times ten thousand, and thousands of thousands.
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that the Holy Angels of God are as Intent and Industrious to do us good, and to help forward our Salvation, as Evil Spirits can be to work our ruin, and destroy us.
that the Holy Angels of God Are as Intent and Industria to do us good, and to help forward our Salvation, as Evil Spirits can be to work our ruin, and destroy us.
And that not only some particular and inferiour Spirits, but the Chief Ministers of this great King of the World, those that stand in his Presence, and behold his face;
And that not only Some particular and inferior Spirits, but the Chief Ministers of this great King of the World, those that stand in his Presence, and behold his face;
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So the Apostle seems to say, by the Question which he puts in the Text, Are they not all ministring Spirits, sent forth to minister? That is, all, at one time or other.
So the Apostle seems to say, by the Question which he puts in the Text, are they not all ministering Spirits, sent forth to minister? That is, all, At one time or other.
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In such a Case, it is not at all incredible, that God should give his Angels a particular Charge, concerning those that fight his Battels; to pitch about their Camps, and secretly to assist them against their Enemies,
In such a Case, it is not At all incredible, that God should give his Angels a particular Charge, Concerning those that fight his Battles; to pitch about their Camps, and secretly to assist them against their Enemies,
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but either to the immediate hand of God, or to the Ministry of Angels? And where God is provided so abundantly, with such powerful Beings and Ministers of his Will;
but either to the immediate hand of God, or to the Ministry of Angels? And where God is provided so abundantly, with such powerful Beings and Ministers of his Will;
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And now what an astonishing Regard is this, which the great God is pleased to have for the Sons of Men, that he should make the whole Creation serviceable to us;
And now what an astonishing Regard is this, which the great God is pleased to have for the Sons of Men, that he should make the Whole Creation serviceable to us;
but even the noblest of all his Creatures, the great and glorious Inhabitants of the invisible World, mightily surpassing us mortal Men, in the simplicity and purity of their Nature, in the quickness and largeness of their Understandings,
but even the Noblest of all his Creatures, the great and glorious Inhabitants of the invisible World, mightily surpassing us Mortal Men, in the simplicity and purity of their Nature, in the quickness and largeness of their Understandings,
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Lord, what is man that thou art thus mindful of him; that when thou madest him lower than the Angels, thou shouldest yet make the Angels to minister unto him!
Lord, what is man that thou art thus mindful of him; that when thou Madest him lower than the Angels, thou Shouldst yet make the Angels to minister unto him!
since he deems them so considerable, is to employ his Chief Ministers about them, and to commit the Charge of them to those, who by their Office do more immediately attend upon himself.
since he deems them so considerable, is to employ his Chief Ministers about them, and to commit the Charge of them to those, who by their Office do more immediately attend upon himself.
as an Apostacy from Christianity, Colos. 2.18, 19. Let no man (says he) deceive you, in a voluntary humility, and worshipping of Angels; not holding the head;
as an Apostasy from Christianity, Colos 2.18, 19. Let no man (Says he) deceive you, in a voluntary humility, and worshipping of Angels; not holding the head;
Why do the Church of Rome presume to do that, which an Angel does so expresly forbid to be done? Or was it fit for St. John to worship one, who (according to Bellarmine ) was so ignorant in the Doctrine of the Catholick Church,
Why do the Church of Room presume to do that, which an Angel does so expressly forbid to be done? Or was it fit for Saint John to worship one, who (according to Bellarmine) was so ignorant in the Doctrine of the Catholic Church,
as to reprove him for doing his Duty? As is evident from his Second crafty Answer to this Text, That St. John did well to give due Worship to the Angel:
as to reprove him for doing his Duty? As is evident from his Second crafty Answer to this Text, That Saint John did well to give due Worship to the Angel:
If the Angels, who are no ways allied to us, and do so much excel us, in the Dignity and Perfection of their Nature, (for tho' David says, that God made man little lower than the Angels;
If the Angels, who Are no ways allied to us, and do so much excel us, in the Dignity and Perfection of their Nature, (for though David Says, that God made man little lower than the Angels;
but yet very distant from them in Perfection) I say if those glorious Creatures, who are the Chief of the Ways and Works of God, do not think much to humble themselves to be Ministers on our behalf;
but yet very distant from them in Perfection) I say if those glorious Creatures, who Are the Chief of the Ways and Works of God, do not think much to humble themselves to be Ministers on our behalf;
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So that to employ our selves, with all our Minds, and with all our Might, to help forward the Salvation of others, is to be Good Angels (I had almost said to be a kind of Gods ) to Men.
So that to employ our selves, with all our Minds, and with all our Might, to help forward the Salvation of Others, is to be Good Angels (I had almost said to be a kind of God's) to Men.
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God, and do his Will here on Earth, (so far as the Infirmity of our Nature and of our present state will admit) with the same Readiness and Diligence, with the same Chearfulness and Zeal, that the holy and Blessed Angels do in Heaven.
God, and do his Will Here on Earth, (so Far as the Infirmity of our Nature and of our present state will admit) with the same Readiness and Diligence, with the same Cheerfulness and Zeal, that the holy and Blessed Angels do in Heaven.
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And let us aspire continually in our minds, after that Blessed Time, when we shall be free from Sin and Sorrow, from Affliction and Pain, from Diseases and Deaths;
And let us aspire continually in our minds, After that Blessed Time, when we shall be free from since and Sorrow, from Affliction and Pain, from Diseases and Death's;
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when we shall serve God without Distraction, and do his Will without weariness, and shall be for ever with the Lord, amidst an innumerable company of Angels,
when we shall serve God without Distraction, and do his Will without weariness, and shall be for ever with the Lord, amid an innumerable company of Angels,
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that by the Suffering of death for our sakes, he might be cloathed with glory and honour, according to the working of that mighty power which God wrought in Christ,
that by the Suffering of death for our sakes, he might be clothed with glory and honour, according to the working of that mighty power which God wrought in christ,
and to be remembred, and mentioned with honour, when they are dead and gone, is a sign, that there is in Humane Nature some Presage of a Life after Death;
and to be remembered, and mentioned with honour, when they Are dead and gone, is a Signen, that there is in Humane Nature Some Presage of a Life After Death;
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For that I think is the meaning of Solomon, when he prefers a Good Name before precious Oyntment, Eccl. 7.1. A good name is better than precious Oyntment.
For that I think is the meaning of Solomon, when he prefers a Good Name before precious Ointment, Ecclesiastes 7.1. A good name is better than precious Ointment.
This they used in Embalming of dead Bodies, to preserve them from noisomness and corruption: but a Good Name preserves a Man's Memory, and makes it grateful to Posterity;
This they used in Embalming of dead Bodies, to preserve them from noisomeness and corruption: but a Good Name preserves a Man's Memory, and makes it grateful to Posterity;
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for tho' Justice and Righteousness, are in Scripture frequently used for that particular Virtue, whereby a Man is disposed to render to every Man his own;
for though justice and Righteousness, Are in Scripture frequently used for that particular Virtue, whereby a Man is disposed to render to every Man his own;
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so as to comprehend all Piety and Virtue. For so the righteous man is described at the beginning of this Psalm, Blessed is the man that feareth the Lord, that delighteth greatly in his Commandments:
so as to comprehend all Piety and Virtue. For so the righteous man is described At the beginning of this Psalm, Blessed is the man that fears the Lord, that delights greatly in his commandments:
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But after death, their Good Name is generally secured and vindicated, and Posterity does them that right, which perhaps the Age wherein they lived denyed to them.
But After death, their Good Name is generally secured and vindicated, and Posterity does them that right, which perhaps the Age wherein they lived denied to them.
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First, Whence it comes to pass, that Good Men are so frequently defrauded of their just Praise and Reputation, while they are alive? And to give our selves full satisfaction in this matter, Two things are fit to be enquired into. 1. From what Cause this proceeds? 2. For what Reason the Providence of God doth often permit it?
First, Whence it comes to pass, that Good Men Are so frequently defrauded of their just Praise and Reputation, while they Are alive? And to give our selves full satisfaction in this matter, Two things Are fit to be inquired into. 1. From what Cause this proceeds? 2. For what Reason the Providence of God does often permit it?
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It cannot be otherwise, but that the lustre of a great Piety and Virtue should be somewhat obscured, by that mixture of Humane Frailty, which does necessarily attend this state of Imperfection:
It cannot be otherwise, but that the lustre of a great Piety and Virtue should be somewhat obscured, by that mixture of Humane Frailty, which does necessarily attend this state of Imperfection:
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But there are few Persons in the World, of that excellent Goodness, but besides the common and more pardonable Frailties of Humanity, they do now and then discover something, which might perhaps justly deserve a severe Censure,
But there Are few Persons in the World, of that excellent goodness, but beside the Common and more pardonable Frailties of Humanity, they do now and then discover something, which might perhaps justly deserve a severe Censure,
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Now two or three Faults in a Good Man, if an Uncharitable Man have but the handling and managing of them, may easily cast a considerable Blemish upon his Reputation;
Now two or three Faults in a Good Man, if an Uncharitable Man have but the handling and managing of them, may Easily cast a considerable Blemish upon his Reputation;
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This Enmity of Wicked Men against the Righteous, and the true Reason of it, is very well exprest, in the Wisdom of Solomon, ch. 2. v. 12. Let us (say they) lie in wait for the Righteous;
This Enmity of Wicked Men against the Righteous, and the true Reason of it, is very well expressed, in the Wisdom of Solomon, changed. 2. v. 12. Let us (say they) lie in wait for the Righteous;
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This is that which filleth the Minds of wicked Men with Malice against the Righteous; and Malice will easily invent ways to blast any Man's Reputation.
This is that which fills the Minds of wicked Men with Malice against the Righteous; and Malice will Easily invent ways to blast any Man's Reputation.
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Good Men do sometimes, as it is their duty, reprove those that are bad; or if they do it not in Word, yet they upbraid them in their Actions, and contrary course of life;
Good Men do sometime, as it is their duty, reprove those that Are bad; or if they do it not in Word, yet they upbraid them in their Actions, and contrary course of life;
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Now if Good Men should always meet with that clear Esteem and Reputation, which their Goodness deserves, they would be in great danger of being puft up with a proud Conceit of themselves;
Now if Good Men should always meet with that clear Esteem and Reputation, which their goodness deserves, they would be in great danger of being puffed up with a proud Conceit of themselves;
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and therefore God, who knows our frame, and how apt Dust and Ashes are to be proud, hath in his wise and merciful Providence so disposed things, that good Men are seldom exposed to the full force of so strong a Temptation.
and Therefore God, who knows our frame, and how apt Dust and Ashes Are to be proud, hath in his wise and merciful Providence so disposed things, that good Men Are seldom exposed to the full force of so strong a Temptation.
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2. This life is not the proper Season of Reward, but of Work and Service. In this life, God is pleased to give some present encouragement to Piety and Virtue,
2. This life is not the proper Season of Reward, but of Work and Service. In this life, God is pleased to give Some present encouragement to Piety and Virtue,
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(1.) From the Providence of God; which is concerned herein, upon a twofold account. 1. In respect of the Equity of it. 2. In regard of the Example of it.
(1.) From the Providence of God; which is concerned herein, upon a twofold account. 1. In respect of the Equity of it. 2. In regard of the Exampl of it.
(2.) The other part of the Account of this Truth, is to be given from the Nature of the Thing: Because Death removes and takes away the chief Obstacle of a Good Man's Reputation.
(2.) The other part of the Account of this Truth, is to be given from the Nature of the Thing: Because Death removes and Takes away the chief Obstacle of a Good Man's Reputation.
Even the Scribes and Pharisees, (as bad a sort of Men as we can well imagine) though they were just like their Fathers in persecuting and slaying the Prophets, while they were alive;
Even the Scribes and Pharisees, (as bad a sort of Men as we can well imagine) though they were just like their Father's in persecuting and slaying the prophets, while they were alive;
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for many Ages, hath paid to the Memory of the first Teachers and Martyrs of our Religion. 2. To encourage us to Piety and Goodness, from this Consideration;
for many Ages, hath paid to the Memory of the First Teachers and Martyrs of our Religion. 2. To encourage us to Piety and goodness, from this Consideration;
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I know very well, that this did in time degenerate into gross Superstition, which afterward gave colour and occasion to that gross and Idolatrous Practice in the Church of Rome, of Worshipping Saints. But this Abuse is no sufficient Reason for us, to give over the Celebrating of the Memory of such holy Men,
I know very well, that this did in time degenerate into gross Superstition, which afterwards gave colour and occasion to that gross and Idolatrous Practice in the Church of Rome, of Worshipping Saints. But this Abuse is no sufficient Reason for us, to give over the Celebrating of the Memory of such holy Men,
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Before the Happiness of Heaven was clearly revealed, and life and immortality brought to light, by the Gospel, one of the greatest Motives to worthy and virtuous Deeds, was the earnest desire which Men had of leaving a Good Name behind them,
Before the Happiness of Heaven was clearly revealed, and life and immortality brought to Light, by the Gospel, one of the greatest Motives to worthy and virtuous deeds, was the earnest desire which Men had of leaving a Good Name behind them,
when a Man is once come to this, not to care what others say of him, the next step is, to have no care what himself does. Quod conscientia est apud Deum, id fama est apud homines, what Conscience is in respect of God, that is Fame in respect of Men.
when a Man is once come to this, not to care what Others say of him, the next step is, to have no care what himself does. Quod conscientia est apud God, id fama est apud homines, what Conscience is in respect of God, that is Fame in respect of Men.
and yet the Scripture pronounceth him the happier Man, that leaves a Good Name, than him that leaves a great Estate behind him, Prov. 22.1. A good name is rather to be chosen, than great riches.
and yet the Scripture pronounceth him the Happier Man, that leaves a Good Name, than him that leaves a great Estate behind him, Curae 22.1. A good name is rather to be chosen, than great riches.
But God doth usually take a particular care, so preserve and vindicate their Memory, who are careful to keep his Covenant, and remember his Commandments to do them.
But God does usually take a particular care, so preserve and vindicate their Memory, who Are careful to keep his Covenant, and Remember his commandments to do them.
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3dly, and lastly, When ever we pretend to do honour to the Memory of Good Men, let us charge our selves with a strict Imitation of their Holiness and Virtue.
3dly, and lastly, When ever we pretend to do honour to the Memory of Good Men, let us charge our selves with a strict Imitation of their Holiness and Virtue.
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and seeing we are compast about with such a cloud of witnesses, we should lay aside every weight, and run with patience the race which is set before us.
and seeing we Are compassed about with such a cloud of Witnesses, we should lay aside every weight, and run with patience the raze which is Set before us.
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SERMON VIII. The Duty of imitating the Primitive Teachers, and Patterns of Christianity. Preached on All-Saints Day, 1684. HEB. XIII. 7. The latter Part of the Verse.
SERMON VIII. The Duty of imitating the Primitive Teachers, and Patterns of Christianity. Preached on All-saints Day, 1684. HEBREW. XIII. 7. The latter Part of the Verse.
THE great Scope and Design of this Epistle, is to perswade the Jews, who were newly converted to Christianity, to continue stedfast in the Profession of it, notwithstanding all the Sufferings and Persecutions it was attended withall;
THE great Scope and Design of this Epistle, is to persuade the jews, who were newly converted to Christianity, to continue steadfast in the Profession of it, notwithstanding all the Sufferings and Persecutions it was attended withal;
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and to encourage them hereto, among many other Arguments which the Apostle makes use of, he doth several times, in this Epistle, propound to them the Examples and Patterns of Saints and Holy Men, that were gone before them;
and to encourage them hereto, among many other Arguments which the Apostle makes use of, he does several times, in this Epistle, propound to them the Examples and Patterns of Saints and Holy Men, that were gone before them;
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and constant Adherence to the Truth. Ch. 6.11, 12. And we desire, that every one of you do shew the same diligence, to the full assurance of hope, unto the end: that ye be not slothful;
and constant Adherence to the Truth. Christ 6.11, 12. And we desire, that every one of you do show the same diligence, to the full assurance of hope, unto the end: that you be not slothful;
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The Example of our Lord himself, the Captain and Rewarder of our Faith, v. 2. of that 12th Ch. Looking unto Jesus the author and finisher of our faith, who for the joy that was set before him, endured the Cross, despising the shame;
The Exampl of our Lord himself, the Captain and Rewarder of our Faith, v. 2. of that 12th Christ Looking unto jesus the author and finisher of our faith, who for the joy that was Set before him, endured the Cross, despising the shame;
as having in it the Perfection of the Divinity, not in its full brightness, (which would be apt to dazle rather than direct us) but allayed and shadowed with the Infirmities of Humane Nature;
as having in it the Perfection of the Divinity, not in its full brightness, (which would be apt to dazzle rather than Direct us) but allayed and shadowed with the Infirmities of Humane Nature;
yet he was free from the Corruption of Humane Nature) therefore the Examples of meer Men, liable to sin as we are, may in many respects be more suitable and accomodate, to encourage us to the imitation of those Virtues, which are attainable by us, in this state of Imperfection;
yet he was free from the Corruption of Humane Nature) Therefore the Examples of mere Men, liable to since as we Are, may in many respects be more suitable and accommodate, to encourage us to the imitation of those Virtues, which Are attainable by us, in this state of Imperfection;
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it being very probable, that the Apostle here speaks of such as were dead, when he says, Remember them, which have the rule over you, (or, those that have been your Guides) who have spoken to you the word of God, whose Faith follow, considering the end of their conversation.
it being very probable, that the Apostle Here speaks of such as were dead, when he Says, remember them, which have the Rule over you, (or, those that have been your Guides) who have spoken to you the word of God, whose Faith follow, considering the end of their Conversation.
but especially, because he minds them, to consider the end of their conversation; by which surely he means the Blessed State of those Good Men after Death;
but especially, Because he minds them, to Consider the end of their Conversation; by which surely he means the Blessed State of those Good Men After Death;
which is elsewhere called, the end of our faith, even the salvation of our souls, 1 Pet. 1.9. So likewise, Rom. 6.22. this is said to be the End of a holy Life;
which is elsewhere called, the end of our faith, even the salvation of our Souls, 1 Pet. 1.9. So likewise, Rom. 6.22. this is said to be the End of a holy Life;
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and bid them call to mind their Faith, and exemplary Conversation among them, and propose it for a Pattern to themselves, considering the happy End of it, viz. The Blessed State they were now in,
and bid them call to mind their Faith, and exemplary Conversation among them, and propose it for a Pattern to themselves, considering the happy End of it, viz. The Blessed State they were now in,
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and converse with those excellent Persons, to hear them Preach, and to see the Rules and Precepts of that Holy Doctrine, which they Taught, exemplified in their Lives.
and converse with those excellent Persons, to hear them Preach, and to see the Rules and Precepts of that Holy Doctrine, which they Taught, exemplified in their Lives.
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First, Shew why amongst all the Examples of Good Men, we should more especially propose to our Imitation, the Primitive Teachers, and Patterns of our Religion.
First, Show why among all the Examples of Good Men, we should more especially propose to our Imitation, the Primitive Teachers, and Patterns of our Religion.
First, I shall endeavour to shew, why among all the Examples of Good Men, we should more especially propose to our Imitation, the Primitive Teachers and Patterns of our Religion, I mean, the holy Apostles of our Lord and Saviour, whose Faith, we should endeavour to follow; and to Imitate the holiness and virtue of their Conversation.
First, I shall endeavour to show, why among all the Examples of Good Men, we should more especially propose to our Imitation, the Primitive Teachers and Patterns of our Religion, I mean, the holy Apostles of our Lord and Saviour, whose Faith, we should endeavour to follow; and to Imitate the holiness and virtue of their Conversation.
For These certainly come nearest to that most Perfect, and Excellent Pattern of all Goodness, our Blessed Saviour, and are the fairest Transcripts of that unblemisht Original. Hence it is that St. Paul so frequently exhorts Christians to Imitate his Example,
For These Certainly come nearest to that most Perfect, and Excellent Pattern of all goodness, our Blessed Saviour, and Are the Fairest Transcripts of that unblemished Original. Hence it is that Saint Paul so frequently exhorts Christians to Imitate his Exampl,
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and the Examples of the other Apostles; it being reasonable to presume, that They came nearest to the Pattern of our Lord. 1 Cor. 11.1. Be ye followers of me, even as I also am of Christ, Phil. 3.17. Brethren, be followers together of me, and mark them which walk so, as ye have us for an Ensample.
and the Examples of the other Apostles; it being reasonable to presume, that They Come nearest to the Pattern of our Lord. 1 Cor. 11.1. Be you followers of me, even as I also am of christ, Philip 3.17. Brothers, be followers together of me, and mark them which walk so, as you have us for an Ensample.
If we would preserve that Purity of Faith and Manners, which our Religion requires, we should have frequent recourse to the Primitive Teachers and Patterns of Christianity,
If we would preserve that Purity of Faith and Manners, which our Religion requires, we should have frequent recourse to the Primitive Teachers and Patterns of Christianity,
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Who so likely to deliver the Faith and Doctrine of Christ pure, and uncorrupted, as the Primitive Teachers of it, who received it from our Lord himself;
Who so likely to deliver the Faith and Doctrine of christ pure, and uncorrupted, as the Primitive Teachers of it, who received it from our Lord himself;
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and were, by an extraordinary assistance of the Holy Spirit, secured from Error and Mistake in the delivery of it? And who so likely to bring their Lives and Conversations to an exact Conformity with this holy Doctrine,
and were, by an extraordinary assistance of the Holy Spirit, secured from Error and Mistake in the delivery of it? And who so likely to bring their Lives and Conversations to an exact Conformity with this holy Doctrine,
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as they, who were so throughly Instructed in it by the best Master, and shewn the Practice of it in the most perfect Example of all Holiness and Virtue? Great Reason there is therefore,
as they, who were so thoroughly Instructed in it by the best Master, and shown the Practice of it in the most perfect Exampl of all Holiness and Virtue? Great Reason there is Therefore,
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The want of a due regard to these Fountains of Christian Doctrine, and the first and best Patterns of Christian Practice, hath been the great Cause of that foul degeneracy of the Romish Church, both in the Doctrine and Practice of Christianity.
The want of a due regard to these Fountains of Christian Doctrine, and the First and best Patterns of Christian Practice, hath been the great Cause of that foul degeneracy of the Romish Church, both in the Doctrine and Practice of Christianity.
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They do not follow the Faith of the Apostles, the first Fathers and Teachers of Christianity; but of the Fathers of the Council of Lateran, and Trent.
They do not follow the Faith of the Apostles, the First Father's and Teachers of Christianity; but of the Father's of the Council of Lateran, and Trent.
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and instead of the Lives of the holy Apostles, and those eminent Graces and Virtues which shined forth in them, they represent to them the Patterns of new Saints; some of which neither they nor their Fathers knew, and indeed never were in being;
and instead of the Lives of the holy Apostles, and those eminent Graces and Virtues which shined forth in them, they represent to them the Patterns of new Saints; Some of which neither they nor their Father's knew, and indeed never were in being;
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many of them so far from being Saints, that they may be reckoned among the worst of Men; (for instance, our Countryman Thomas a Becket, who for Pride and Rebellion may almost vye with Lucifer himself;
many of them so Far from being Saints, that they may be reckoned among the worst of Men; (for instance, our Countryman Thomas a Becket, who for Pride and Rebellion may almost vie with Lucifer himself;
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and yet this ill Man, and worst of Subjects, was Canonized to that height, as for Two hundred Years together, to engross the Worship of these Western Parts of the World,
and yet this ill Man, and worst of Subject's, was Canonized to that height, as for Two hundred years together, to engross the Worship of these Western Parts of the World,
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and to impoverish the Shrines of all other Saints, even of the Blessed Virgin her self;) others, such Ideots, or hot-headed Fanaticks, that he that reads their Lives, would take them to be Fools and Madmen, rather than Saints, (as Francis, and Dominick, and Ignatius Loyola, and several others of the same stamp;) and many the very best of them,
and to impoverish the Shrines of all other Saints, even of the Blessed Virgae her self;) Others, such Idiots, or hotheaded Fanatics, that he that reads their Lives, would take them to be Fools and Madmen, rather than Saints, (as Francis, and Dominick, and Ignatius Loyola, and several Others of the same stamp;) and many the very best of them,
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so disguised by their Legends, that instead of the substantial Virtues of a Good Life, their story is made up of false and fantastical Miracles, and ridiculous Freaks of Superstition.
so disguised by their Legends, that instead of the substantial Virtues of a Good Life, their story is made up of false and fantastical Miracles, and ridiculous Freaks of Superstition.
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All which considered, there is great Reason, why we should have recourse to the Primitive Patterns of Faith and Holiness, and be followers of them, who we are sure were followers of Christ. I proceed to the
All which considered, there is great Reason, why we should have recourse to the Primitive Patterns of Faith and Holiness, and be followers of them, who we Are sure were followers of christ. I proceed to the
So that we may very well suppose the Apostle here to recommend the Primitive Faith to our imitation, in these Four respects. 1. In regard of the Sincerity and Purity of it. 2. In regard of the Firmness and Stability of it. 3. Of their Constancy and Perseverance in it. 4. Of the Efficacy and Fruitfulness of it, in a good Conversation.
So that we may very well suppose the Apostle Here to recommend the Primitive Faith to our imitation, in these Four respects. 1. In regard of the Sincerity and Purity of it. 2. In regard of the Firmness and Stability of it. 3. Of their Constancy and Perseverance in it. 4. Of the Efficacy and Fruitfulness of it, in a good Conversation.
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I mean, that the Faith which we profess, be the sincere Doctrine of Christianity, and the pure Word of God, free from all mixture of Humane Additions and Inventions,
I mean, that the Faith which we profess, be the sincere Doctrine of Christianity, and the pure Word of God, free from all mixture of Humane Additions and Inventions,
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and not made up, as the Faith of the Pharisees was among the Jews, and theirs of the Church of Rome is at this day, of the Word of God, and the Doctrines and Traditions of Men;
and not made up, as the Faith of the Pharisees was among the jews, and theirs of the Church of Room is At this day, of the Word of God, and the Doctrines and Traditions of Men;
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not like the Creed of Pope Pius the IV. (which is now the Standard of the Roman Faith) consisting of the 12 Old Aricles of the Christian Faith, delivered to us by Christ and his Apostles,
not like the Creed of Pope Pius the IV. (which is now the Standard of the Roman Faith) consisting of the 12 Old Articles of the Christian Faith, Delivered to us by christ and his Apostles,
whereas we are to follow the Faith of the first Guides of the Christian Church, who spake unto them the Word of God, as the Apostle expresly chargeth here in the Text.
whereas we Are to follow the Faith of the First Guides of the Christian Church, who spoke unto them the Word of God, as the Apostle expressly charges Here in the Text.
2. We are to imitate them, in the Stability and Firmness of our Faith, and not suffer our selves to be shaken, and removed from it, by every wind of new Doctrine;
2. We Are to imitate them, in the Stability and Firmness of our Faith, and not suffer our selves to be shaken, and removed from it, by every wind of new Doctrine;
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And that by following the Faith of the Primitive Guides and Teachers of Christianity, the Apostle here means, that we should be stedfast and unmoveable in it, is plain from what follows immediately after the Text;
And that by following the Faith of the Primitive Guides and Teachers of Christianity, the Apostle Here means, that we should be steadfast and Unmovable in it, is plain from what follows immediately After the Text;
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He had before proposed to them the living Examples of those, who were under actual Persecution and Sufferings for the Gospel, v. 3. Remember those that are in bonds, and those that suffer adversity;
He had before proposed to them the living Examples of those, who were under actual Persecution and Sufferings for the Gospel, v. 3. remember those that Are in bonds, and those that suffer adversity;
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Remember those who have been your Guides, and have spoken to you the Word of God, whose Faith follow, considering the End of their Conversation, NONLATINALPHABET, which may be rendr'd, the last act of their Lives, the manner of their going out of the World, perhaps by Martyrdom;
remember those who have been your Guides, and have spoken to you the Word of God, whose Faith follow, considering the End of their Conversation,, which may be rendered, the last act of their Lives, the manner of their going out of the World, perhaps by Martyrdom;
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a sound Faith, and a good Life. Without this, our Faith is barren and dead, as St. James tells us, ch. 2. v. 17. Our Knowledge and Belief of the Christian Doctrine, must manifest it self in a good Conversation.
a found Faith, and a good Life. Without this, our Faith is barren and dead, as Saint James tells us, changed. 2. v. 17. Our Knowledge and Belief of the Christian Doctrine, must manifest it self in a good Conversation.
This is a faithful saying, saith St. Paul to Titus, ch. 3. v. 8. and these things I will that thou affirm constantly, that they who have believed in God, be careful to maintain good works.
This is a faithful saying, Says Saint Paul to Titus, changed. 3. v. 8. and these things I will that thou affirm constantly, that they who have believed in God, be careful to maintain good works.
And our Saviour tells us, that hereby chiefly false Prophets and Teachers might be known from the true Apostles of Christ, Matth. 7.20. By their fruits ye shall know them.
And our Saviour tells us, that hereby chiefly false prophets and Teachers might be known from the true Apostles of christ, Matthew 7.20. By their fruits you shall know them.
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And indeed we do not follow the faith of those Excellent Persons, if we do not abound in all the fruits of righteousness, which, by Jesus Christ, are to the praise and glory of God. I come now to the
And indeed we do not follow the faith of those Excellent Persons, if we do not abound in all the fruits of righteousness, which, by jesus christ, Are to the praise and glory of God. I come now to the
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Third and Last Thing I Proposed, viz. the Encouragement to this, from the Consideration of the happy state of those Persons, who are proposed to us for Patterns,
Third and Last Thing I Proposed, viz. the Encouragement to this, from the Consideration of the happy state of those Persons, who Are proposed to us for Patterns,
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Considering the end of their Conversation NONLATINALPHABET, their egress, or departure out of this Life, into a Blessed and Glorious State, where they have received the Crown and Reward of their Faith and Patience,
Considering the end of their Conversation, their egress, or departure out of this Life, into a Blessed and Glorious State, where they have received the Crown and Reward of their Faith and Patience,
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But if we would have the Comfort of such a Death, we must live such Lives, and imitate the Faith and good Conversation of those, whom we desire to resemble in the manner of their Death,
But if we would have the Comfort of such a Death, we must live such Lives, and imitate the Faith and good Conversation of those, whom we desire to resemble in the manner of their Death,
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we must not expect to be conformable to to them, in the happy Manner of their Death. When we hear of the Death of an eminent good Man, we do not doubt but he is happy;
we must not expect to be conformable to to them, in the happy Manner of their Death. When we hear of the Death of an eminent good Man, we do not doubt but he is happy;
The Inference from this Discourse, which I have made upon this Argument, is, to shew what Use we ought to make of these excellent Examples, which are set before us, of the first Founders and Teachers of our Religion,
The Inference from this Discourse, which I have made upon this Argument, is, to show what Use we ought to make of these excellent Examples, which Are Set before us, of the First Founders and Teachers of our Religion,
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or any other in the whole Bible; but very much to the contrary. Their Example indeed is frequently recommended to us, for our Imitation and Encouragement;
or any other in the Whole bible; but very much to the contrary. Their Exampl indeed is frequently recommended to us, for our Imitation and Encouragement;
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that Christians in all succeeding Ages might propound these Patterns to themselves, and have perpetually before their Eyes the Piety and Virtue of their Lives,
that Christians in all succeeding Ages might propound these Patterns to themselves, and have perpetually before their Eyes the Piety and Virtue of their Lives,
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but being compassed about with such a Cloud of Witnesses, having so many Examples in our Eye of those, who through Faith and Patience inherit the Promises, and do now as it were look down from their happy State upon us here below, who are combating with manifold Temptations, to see how we behave and acquit our selves in our Christian Course, we may take encouragement to our selves, from such Examples,
but being compassed about with such a Cloud of Witnesses, having so many Examples in our Eye of those, who through Faith and Patience inherit the Promises, and do now as it were look down from their happy State upon us Here below, who Are combating with manifold Temptations, to see how we behave and acquit our selves in our Christian Course, we may take encouragement to our selves, from such Examples,
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I know indeed that other Use than this hath been, and is at this Day made of the Memory of the Saints and Martyrs of former Ages, very dishonourable to God,
I know indeed that other Use than this hath been, and is At this Day made of the Memory of the Saints and Martyrs of former Ages, very dishonourable to God,
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I mean to Worship them, and to Pray to them, and (to the great Disparagement of the powerful Intercession of our great High Priest, Jesus the Son of God ) to make them the Mediators and Intercessors in Heaven with God for us.
I mean to Worship them, and to Pray to them, and (to the great Disparagement of the powerful Intercession of our great High Priest, jesus the Son of God) to make them the Mediators and Intercessors in Heaven with God for us.
and to pray to him alone, in the name of Jesus Christ, who is the only Mediator betwixt God and Man. Nor are there any Footsteps of any such Practice, in the primitive Church,
and to pray to him alone, in the name of jesus christ, who is the only Mediator betwixt God and Man. Nor Are there any Footsteps of any such Practice, in the primitive Church,
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And indeed the generality of Christians live at such a faint and careless rate, as to make the World believe, that either all the Stories of the Primitive Christians are Fables;
And indeed the generality of Christians live At such a faint and careless rate, as to make the World believe, that either all the Stories of the Primitive Christians Are Fables;
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so that altho' that extraordinary Spirit and Power of Miracles, which God endowed them withal, for the first planting and propagating of the Gospel in the World, be now ceased;
so that although that extraordinary Spirit and Power of Miracles, which God endowed them withal, for the First planting and propagating of the Gospel in the World, be now ceased;
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let us lay aside every weight, and the sin which so easily besets us, and let us run with Patience the Race which is set before us, looking unto Jesus the Author and Finisher of our Faith, who for the Joy that was set before him, endured the Cross,
let us lay aside every weight, and the since which so Easily besets us, and let us run with Patience the Raze which is Set before us, looking unto jesus the Author and Finisher of our Faith, who for the Joy that was Set before him, endured the Cross,
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SERMON IX. The Encouragement to Suffer for Christ; and the Danger of denying him. Preached on All-Saints Day. 2 Tim. II. 11, 12. It is a faithful saying;
SERMON IX. The Encouragement to Suffer for christ; and the Danger of denying him. Preached on All-saints Day. 2 Tim. II 11, 12. It is a faithful saying;
IN the beginning of this Chapter, St. Paul encourageth Timothy to continue steadfast in the Profession of the Gospel, notwithstanding the Sufferings which attended it;
IN the beginning of this Chapter, Saint Paul Encourageth Timothy to continue steadfast in the Profession of the Gospel, notwithstanding the Sufferings which attended it;
This is a Preface used by this Apostle, to introduce some remarkable Sentence, of more than ordinary weight and concernment; 1 Tim. 1.15. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save Sinners;
This is a Preface used by this Apostle, to introduce Some remarkable Sentence, of more than ordinary weight and concernment; 1 Tim. 1.15. This is a faithful saying, and worthy of all acceptation, that christ jesus Come into the world to save Sinners;
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and of that which is to come. This is a faithful saying, and worthy of all acceptation, Titus 3.8. This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God, might be careful to maintain good works.
and of that which is to come. This is a faithful saying, and worthy of all acceptation, Titus 3.8. This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God, might be careful to maintain good works.
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that is, he will be as good as his word, and make good that Solemn Threatning which he hath denounced against those, who shall for fear of Suffering deny him, and his Truth.
that is, he will be as good as his word, and make good that Solemn Threatening which he hath denounced against those, who shall for Fear of Suffering deny him, and his Truth.
It is certain, that Sayings to this Sense are very frequent, especially in the Epistles of St. Paul. Rom. 6.5. For if we have been planted together in the likeness of his death;
It is certain, that Sayings to this Sense Are very frequent, especially in the Epistles of Saint Paul. Rom. 6.5. For if we have been planted together in the likeness of his death;
that the life also of Jesus might be made manifest in our mortal flesh; and Rom. 8.17. If so be that we suffer with him, that we may be also glorified together.
that the life also of jesus might be made manifest in our Mortal Flesh; and Rom. 8.17. If so be that we suffer with him, that we may be also glorified together.
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that when his glory shall be revealed, ye may be glad also with exceeding joy. You see that the Sense of this Saying was in frequent use among the Apostles,
that when his glory shall be revealed, you may be glad also with exceeding joy. You see that the Sense of this Saying was in frequent use among the Apostles,
as a powerful Argument to Encourage Christians to Constancy in their Religion, notwithstanding the Dangers and Sufferings which attended it. This is a faithful saying:
as a powerful Argument to Encourage Christians to Constancy in their Religion, notwithstanding the Dangers and Sufferings which attended it. This is a faithful saying:
What Virtue there is in a firm Belief and Persuasion of a Blessed Immortality in another World, to support and bear up Mens Spirits, under the greatest Sufferings for Righteousness sake;
What Virtue there is in a firm Belief and Persuasion of a Blessed Immortality in Another World, to support and bear up Men's Spirits, under the greatest Sufferings for Righteousness sake;
concerning which we have not, nor perhaps are capable of having the same degree of Certainty and Assurance which we have of the Evils and Sufferings of this present Life. I.
Concerning which we have not, nor perhaps Are capable of having the same degree of Certainty and Assurance which we have of the Evils and Sufferings of this present Life. I.
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What Virtue there is in a firm Belief and Persuasion of a blessed Immortality in another World, to support and bear up Mens Spirits, under the greatest Sufferings for Righteousness sake;
What Virtue there is in a firm Belief and Persuasion of a blessed Immortality in Another World, to support and bear up Men's Spirits, under the greatest Sufferings for Righteousness sake;
that there is another State remains for them after this Life, wherein they shall meet with a full Reward of all their Sufferings for Righteousness sake.
that there is Another State remains for them After this Life, wherein they shall meet with a full Reward of all their Sufferings for Righteousness sake.
life and immortality being brought to light by the Gospel. This St. John tells us is the great Promise of the Gospel, 1 John 2.25. This is the promise which he hath promised us; even eternal life.
life and immortality being brought to Light by the Gospel. This Saint John tells us is the great Promise of the Gospel, 1 John 2.25. This is the promise which he hath promised us; even Eternal life.
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And this Promise, our Saviour most expresly makes to those who Suffer for him, Mat. 5.10, 11, 12. Blessed are they which are persecuted for righteousness sake:
And this Promise, our Saviour most expressly makes to those who Suffer for him, Mathew 5.10, 11, 12. Blessed Are they which Are persecuted for righteousness sake:
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Blessed are ye, when men shall revile you and persecute you, and say all manner of evil against you falslly for my sake. Rejoyce, and be exceeding glad:
Blessed Are you, when men shall revile you and persecute you, and say all manner of evil against you falslly for my sake. Rejoice, and be exceeding glad:
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the Faith of another World, and the assured Hope of Eternal Life and Happiness, must needs have a mighty force and Efficacy upon the Minds of Sober and Considerate Men;
the Faith of Another World, and the assured Hope of Eternal Life and Happiness, must needs have a mighty force and Efficacy upon the Minds of Sobrium and Considerate Men;
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So St. Paul tells us, he calculated the matter, Rom. 8.18. I reckon (says he) that the sufferings of this present time, are not worthy to be compared with the glory which shall be revealed in us.
So Saint Paul tells us, he calculated the matter, Rom. 8.18. I reckon (Says he) that the sufferings of this present time, Are not worthy to be compared with the glory which shall be revealed in us.
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this will make Death, attended even with Extremity of Terror, to be tolerable; as we read of some, in that long Catalogue of Saints and Martyrs, Heb. 11.35. Others were tortured, not accepting deliverance;
this will make Death, attended even with Extremity of Terror, to be tolerable; as we read of Some, in that long Catalogue of Saints and Martyrs, Hebrew 11.35. Others were tortured, not accepting deliverance;
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It would make a Man to rejoyce in the Ruin and Dissolution of this earthly tabernacle, to be assured, that when it is dissolved, we shall have a building of God, a house not made with hands, eternal in the Heavens, as the same Apostle assures us, 2 Cor. 5.1.
It would make a Man to rejoice in the Ruin and Dissolution of this earthly tabernacle, to be assured, that when it is dissolved, we shall have a building of God, a house not made with hands, Eternal in the Heavens, as the same Apostle assures us, 2 Cor. 5.1.
Thus you see what Virtue there is in the firm Belief and Persuasion of a better Life, to bear up Mens Spirits under those Sufferings and Torments which may seem unsupportable to Humane Nature.
Thus you see what Virtue there is in the firm Belief and Persuasion of a better Life, to bear up Men's Spirits under those Sufferings and Torments which may seem unsupportable to Humane Nature.
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And so indeed they would be, without an extraordinary Grace and Assistance of God, to enable them to bear those Sufferings, which his Providence permits them to be exercised withal.
And so indeed they would be, without an extraordinary Grace and Assistance of God, to enable them to bear those Sufferings, which his Providence permits them to be exercised withal.
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and hath a Peculiar Favour and Regard for good Men, will never suffer his Faithful Friends and Servants, to be brought into that Distress for Righteousness sake, that they shall not be able to endure those Evils and Afflictions which befal them upon that Account:
and hath a Peculiar Favour and Regard for good Men, will never suffer his Faithful Friends and Servants, to be brought into that Distress for Righteousness sake, that they shall not be able to endure those Evils and Afflictions which befall them upon that Account:
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And if in the Course of his Providence, any thing happen to them that is above the ordinary Constancy and Patience of Humane Nature to bear, that in such a Case, God will extraordinarily interpose,
And if in the Course of his Providence, any thing happen to them that is above the ordinary Constancy and Patience of Humane Nature to bear, that in such a Case, God will extraordinarily interpose,
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or else, (which comes to the same Issue,) if he will suffer Causes to have their Natural Course, he will afford Supernatural Comforts to ballance the Fury and Extremity of them.
or Else, (which comes to the same Issue,) if he will suffer Causes to have their Natural Course, he will afford Supernatural Comforts to balance the Fury and Extremity of them.
But besides this, we have the Express Promise and Declaration of God's Word, to this Purpose, which puts us out of all doubt concerning that which we had good Reason to hope and expect before. 1 Cor. 10.13.
But beside this, we have the Express Promise and Declaration of God's Word, to this Purpose, which puts us out of all doubt Concerning that which we had good Reason to hope and expect before. 1 Cor. 10.13.
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that is, let no Suffering that you are Tempted withal, make you guilty of this Sin. And 1 Pet. 4.14. The Presence of God's Spirit, in a very glorious manner, for our Support and Comfort, is promised to those who Suffer for him.
that is, let no Suffering that you Are Tempted withal, make you guilty of this Sin. And 1 Pet. 4.14. The Presence of God's Spirit, in a very glorious manner, for our Support and Comfort, is promised to those who Suffer for him.
And this consideration, of God's Strength to support us under Sufferings, makes the other, of the Reward of them, a Perfect and Compleat Encouragement;
And this consideration, of God's Strength to support us under Sufferings, makes the other, of the Reward of them, a Perfect and Complete Encouragement;
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II. Thing I proposed to consider, namely, How it may be made out to be Reasonable to Embrace and Voluntarily to submit to present and grievous Sufferings, in Hopes of future Happiness and Reward;
II Thing I proposed to Consider, namely, How it may be made out to be Reasonable to Embrace and Voluntarily to submit to present and grievous Sufferings, in Hope's of future Happiness and Reward;
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concerning which we have not, nor perhaps are capable of having the same degree of Certainty and Assurance, which we have of the Evils and Sufferings of this present Life.
Concerning which we have not, nor perhaps Are capable of having the same degree of Certainty and Assurance, which we have of the Evils and Sufferings of this present Life.
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But surely the disproportion between Time and Eternity, is so vast; that did Men but firmly believe that they shall live for ever, nothing in this World could reasonably be thought too good to part withal,
But surely the disproportion between Time and Eternity, is so vast; that did Men but firmly believe that they shall live for ever, nothing in this World could reasonably be Thought too good to part withal,
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In the Virtue of this Belief and Persuasion, the Primitive Christians were Fortified, against all that the Malice and Cruelty of the World could do against them;
In the Virtue of this Belief and Persuasion, the Primitive Christians were Fortified, against all that the Malice and Cruelty of the World could do against them;
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(meaning the Temptation of Persecution and Suffering) for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.
(meaning the Temptation of Persecution and Suffering) for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.
and that they gloried in tribulations, as being the way to be made Partakers of that Glory: And Heb. 10.34. That they took joyfully the spoiling of their goods;
and that they gloried in tribulations, as being the Way to be made Partakers of that Glory: And Hebrew 10.34. That they took joyfully the spoiling of their goods;
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knowing in themselves, that they had in heaven a better and an enduring substance. And for this Reason, St. James, Chap. 1.2. exhorts Christians to account it all joy, when they fell into divers temptations;
knowing in themselves, that they had in heaven a better and an enduring substance. And for this Reason, Saint James, Chap. 1.2. exhorts Christians to account it all joy, when they fell into diverse temptations;
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Now what was it that Inspired them to all this Courage and Chearfulness; but the Belief of a mighty Reward, far beyond the Proportion of all their Sufferings,
Now what was it that Inspired them to all this Courage and Cheerfulness; but the Belief of a mighty Reward, Far beyond the Proportion of all their Sufferings,
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and a firm Persuasion that they should be vast Gainers by them at the last? This Consideration St. Paul urgeth with great force, 2 Cor. 4.17, 18. Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory:
and a firm Persuasion that they should be vast Gainers by them At the last? This Consideration Saint Paul urges with great force, 2 Cor. 4.17, 18. Our Light affliction, which is but for a moment, works for us a Far more exceeding and Eternal weight of glory:
Second Part of this remarkable Saying in the Text; If we deny him, he also will deny us, To which is subjoined in the words following, if we believe not; NONLATINALPHABET, if we deal unfaithfully with him;
Second Part of this remarkable Saying in the Text; If we deny him, he also will deny us, To which is subjoined in the words following, if we believe not;, if we deal unfaithfully with him;
that is, he will be constant to his Word, and make good that solemn Threatning which he hath denounced against those, who for fear of Suffering shall deny him and his Truth before Men, Matt. 10.33. Whosoever (faith our Lord there) shall deny me before men, him will I also deny before my Father which is in heaven, Mark 8.38.
that is, he will be constant to his Word, and make good that solemn Threatening which he hath denounced against those, who for Fear of Suffering shall deny him and his Truth before Men, Matt. 10.33. Whosoever (faith our Lord there) shall deny me before men, him will I also deny before my Father which is in heaven, Mark 8.38.
This is matter of great Terror, and seriously to be thought upon by those who are tempted to deny Christ and his Truth, either by the hope of worldly Advantage,
This is matter of great Terror, and seriously to be Thought upon by those who Are tempted to deny christ and his Truth, either by the hope of worldly Advantage,
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and the greatest Danger should be most dreaded by us, according to our Saviour's most Friendly and Reasonable Advice, Luke 12.4, 5. I say unto you, my friends, be not afraid of them that kill the body,
and the greatest Danger should be most dreaded by us, according to our Saviour's most Friendly and Reasonable advice, Lycia 12.4, 5. I say unto you, my Friends, be not afraid of them that kill the body,
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This Inference the Apostle makes from the Doctrine of a Blessed Resurrection, 1 Cor. 15.58. Therefore my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord;
This Inference the Apostle makes from the Doctrine of a Blessed Resurrection, 1 Cor. 15.58. Therefore my Beloved brothers, be you steadfast, Unmovable, always abounding in the work of the Lord;
the Belief of a Glorious Resurrection, and of the Reward which God will then give to his Faithful Servants, must needs have a very powerful Influence upon them to this purpose.
the Belief of a Glorious Resurrection, and of the Reward which God will then give to his Faithful Servants, must needs have a very powerful Influence upon them to this purpose.
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God will be faithful to the Promise which he hath made of Eternal Life, to those who by patient continuance in well-doing, seek for Glory and Honour and Immortality.
God will be faithful to the Promise which he hath made of Eternal Life, to those who by patient Continuance in welldoing, seek for Glory and Honour and Immortality.
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for God and Religion, as we read in that long Catalogue of Heroes, Heb. 11. How much more should Christians, whose Faith is supported much more strongly than theirs was, by a much clearer Evidence of another Life,
for God and Religion, as we read in that long Catalogue of Heroes, Hebrew 11. How much more should Christians, whose Faith is supported much more strongly than theirs was, by a much clearer Evidence of Another Life,
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by more express Promises of Divine Comfort and Assistance under Sufferings, than were made to them; and by the most Divine and Encouraging Example, of the greatest Patience under the greatest Sufferings, that the World ever had, in the Death and Passion of the Son of God, who for the Joy that was set before him, endured the Cross,
by more express Promises of Divine Comfort and Assistance under Sufferings, than were made to them; and by the most Divine and Encouraging Exampl, of the greatest Patience under the greatest Sufferings, that the World ever had, in the Death and Passion of the Son of God, who for the Joy that was Set before him, endured the Cross,
If the Saints and Apostles of the Old Testament did such great things, by Virtue of a Faith, which relyed chiefly upon the Attributes and Providence of God;
If the Saints and Apostles of the Old Testament did such great things, by Virtue of a Faith, which relied chiefly upon the Attributes and Providence of God;
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and give Men Courage and Resolution against all the Terrours of the World; they ought much more to make us victorious over the Temptations and Allurements of it.
and give Men Courage and Resolution against all the Terrors of the World; they ought much more to make us victorious over the Temptations and Allurements of it.
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For certainly it is in Reason much easier to foregoe Pleasure, than to endure Pain; to refuse or lay down a good Place, for the Testimony of a good Conscience,
For Certainly it is in Reason much Easier to forego Pleasure, than to endure Pain; to refuse or lay down a good Place, for the Testimony of a good Conscience,
when he will not rule an Appetite, nor restrain a Lust, nor subdue a Passion, nor cross his Covetousness and Ambition, for the sake of it, and in hope of that eternal life, which God that cannot lye, hath promised.
when he will not Rule an Appetite, nor restrain a Lust, nor subdue a Passion, nor across his Covetousness and Ambition, for the sake of it, and in hope of that Eternal life, which God that cannot lie, hath promised.
He that refuseth to do the less, is not like to do the greater. It is very improbable, that a Man will die for his Religion; when he cannot be persuaded to live according to it.
He that Refuseth to do the less, is not like to do the greater. It is very improbable, that a Man will die for his Religion; when he cannot be persuaded to live according to it.
So that by this we may try the Sincerity of our Resolution concerning Martyrdom. For what Profession soever Men make, he that will not deny himself the Pleasures of Sin,
So that by this we may try the Sincerity of our Resolution Concerning Martyrdom. For what Profession soever Men make, he that will not deny himself the Pleasures of since,
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as of Divine Authority, and as written by St. John. Nor shall I at this time enquire into the particular meaning of the several Visions and Predictions contained in it.
as of Divine authority, and as written by Saint John. Nor shall I At this time inquire into the particular meaning of the several Visions and Predictions contained in it.
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and there needs no other Argument to satisfie us that it is so, than that so many Learned and Inquisitive Persons, have given such different Interpretations of several remarkable Passages in it;
and there needs no other Argument to satisfy us that it is so, than that so many Learned and Inquisitive Persons, have given such different Interpretations of several remarkable Passages in it;
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And that we may take the more notice of them, they are brought in with a great deal of Solemn Preparation and Address, as it were on purpose to bespeak our attention to them:
And that we may take the more notice of them, they Are brought in with a great deal of Solemn Preparation and Address, as it were on purpose to bespeak our attention to them:
In the Visions of this and the foregoing Chapter, is represented to St. John, the great Straits that the Christians, the true Worshipers of the True God, should be reduced to.
In the Visions of this and the foregoing Chapter, is represented to Saint John, the great Straits that the Christians, the true Worshippers of the True God, should be reduced to.
or if they be suffered to live, they are interdicted all Commerce with Humane Society, Chap. 13.15. And he had power to cause, that as many as would not worship the Image of the Beast, should be killed:
or if they be suffered to live, they Are interdicted all Commerce with Humane Society, Chap. 13.15. And he had power to cause, that as many as would not worship the Image of the Beast, should be killed:
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And on the other hand, they that do Worship the Beast, are Threatned with Damnation, Chap. 14.9, 10. If any man do worship the Beast, the same shall drink of the wine of the wrath of God,
And on the other hand, they that do Worship the Beast, Are Threatened with Damnation, Chap. 14.9, 10. If any man do worship the Beast, the same shall drink of the wine of the wrath of God,
So that whenever this should happen, it would be a time of great Trial to the sincere Christians, being threatned with Extream Persecution on the one hand,
So that whenever this should happen, it would be a time of great Trial to the sincere Christians, being threatened with Extreme Persecution on the one hand,
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and which should preceed the final Downfall of Babylon. And when this should happen, then he tells us, the Patience of the Saints would be tried to purpose,
and which should precede the final Downfall of Babylon. And when this should happen, then he tells us, the Patience of the Saints would be tried to purpose,
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and upon this immediately follows the Voice from Heaven in the Text; And I heard a voice from heaven, saying unto me, Write, Blessed are the dead which die in the Lord, from henceforth:
and upon this immediately follows the Voice from Heaven in the Text; And I herd a voice from heaven, saying unto me, Write, Blessed Are the dead which die in the Lord, from henceforth:
The main Difficulty of the words depends upon the word NONLATINALPHABET, from henceforth; which Interpreters do variously refer to several parts of the Text. Some by changing the Accent,
The main Difficulty of the words depends upon the word, from henceforth; which Interpreters do variously refer to several parts of the Text. some by changing the Accent,
and reading it NONLATINALPHABET, would change the signification of the word into omninò; omninò beati sunt, they are altogether blessed, very happy, who die in the Lord.
and reading it, would change the signification of the word into omninò; omninò Beati sunt, they Are altogether blessed, very happy, who die in the Lord.
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according to that of St. Ambrose, in the Hymn called Te Deum; When thou hadst overcome the sharpness of death, thou didst open the Kingdom of Heaven to all Believers.
according to that of Saint Ambrose, in the Hymn called Te God; When thou Hadst overcome the sharpness of death, thou didst open the Kingdom of Heaven to all Believers.
that the word NONLATINALPHABET, from henceforth, is to be referred to the whole Sentence, thus; from henceforth blessed are the dead which die in the Lord;
that the word, from henceforth, is to be referred to the Whole Sentence, thus; from henceforth blessed Are the dead which die in the Lord;
as if St. John had said, considering the Extremity and cruel Circumstances of this last and severe Persecution, we may from that time forward reckon those, who are already dead, (supposing that they died in the Lord ) to be very happy;
as if Saint John had said, considering the Extremity and cruel circumstances of this last and severe Persecution, we may from that time forward reckon those, who Are already dead, (supposing that they died in the Lord) to be very happy;
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Much in the same Sense as Solomon, when he considered the oppressions that were done under the Sun, says, Eccl. 4.2. That he praised the dead, which were already dead;
Much in the same Sense as Solomon, when he considered the oppressions that were done under the Sun, Says, Ecclesiastes 4.2. That he praised the dead, which were already dead;
in the very same sense, that the righteous are said to be taken away from the evil to come, Esai. 57.1, 2. The righteous is taken away from the evil to come, he shall enter into peace:
in the very same sense, that the righteous Are said to be taken away from the evil to come, Isaiah. 57.1, 2. The righteous is taken away from the evil to come, he shall enter into peace:
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And now the main Difficulty being over, we shall need to trouble our selves the less about the other Expressions in the Text: Yet there are Two which I shall a little explain to you.
And now the main Difficulty being over, we shall need to trouble our selves the less about the other Expressions in the Text: Yet there Are Two which I shall a little explain to you.
Sometimes it signifies to die for his Cause, and to bear Testimony to his Truth, which is therefore called Martyrdom, as St. Paul is said to be NONLATINALPHABET, Eph. 4.1. A Prisoner in the Lord;
Sometime it signifies to die for his Cause, and to bear Testimony to his Truth, which is Therefore called Martyrdom, as Saint Paul is said to be, Ephesians 4.1. A Prisoner in the Lord;
And 'tis probable, that the expression, 1 Cor. 15.18. Then they also which are fallen asleep in Christ, is to be stood, of those that died for his Cause;
And it's probable, that the expression, 1 Cor. 15.18. Then they also which Are fallen asleep in christ, is to be stood, of those that died for his Cause;
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if there were nothing to be expected beyond it; but especially, if we consider the parallel Phrase, 1 Thess. 4.14. So them also that sleep in Jesus, NONLATINALPHABET, for Jesus sake; that is, them that have suffered Martyrdom for him, will God bring with him.
if there were nothing to be expected beyond it; but especially, if we Consider the parallel Phrase, 1 Thess 4.14. So them also that sleep in jesus,, for jesus sake; that is, them that have suffered Martyrdom for him, will God bring with him.
it was not altogether improper to pronounce those happy, that had Suffered Martyrdom already, and were taken away from those dreadful Calamities, which in these last days of Antichrist were to fall upon the faithful Servants of Christ.
it was not altogether improper to pronounce those happy, that had Suffered Martyrdom already, and were taken away from those dreadful Calamities, which in these last days of Antichrist were to fallen upon the faithful Servants of christ.
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The other Expression is the last in the Text, And their works do follow them So we render the word NONLATINALPHABET, which yet does most properly signifie to accompany, or go along with one; and so indeed the Expression will rather be more Emphatical, they rest from their labours, and their works accompany them.
The other Expression is the last in the Text, And their works do follow them So we render the word, which yet does most properly signify to accompany, or go along with one; and so indeed the Expression will rather be more Emphatical, they rest from their labours, and their works accompany them.
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Thus you see what the particular sense and meaning of the words probably is, to declare the happy Estate of those Saints or Martyrs, who were already dead, in and for the Faith of Christ,
Thus you see what the particular sense and meaning of the words probably is, to declare the happy Estate of those Saints or Martyrs, who were already dead, in and for the Faith of christ,
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Second thing I propounded, and chiefly designed to handle upon the occasion of this day; namely, the happy Estate of Good Men after they are departed out of this Life.
Second thing I propounded, and chiefly designed to handle upon the occasion of this day; namely, the happy Estate of Good Men After they Are departed out of this Life.
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And their works do follow them, or rather, go alo•• with them, to receive the Reward which God hath promised to them, who by patient continuance in well doing, seek for glory, and honour, and immortality.
And their works do follow them, or rather, go alo•• with them, to receive the Reward which God hath promised to them, who by patient Continuance in well doing, seek for glory, and honour, and immortality.
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And this is so great a Felicity that some, (and those who think themselves no small Philosophers) have placed the chief Happiness of Man in freedom from Pain and Trouble.
And this is so great a Felicity that Some, (and those who think themselves not small Philosophers) have placed the chief Happiness of Man in freedom from Pain and Trouble.
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For tho' some have been so phantastically obstinate, as, against the Reason and Common Sense of Mankind, to maintain this Paradox, that a wise Man may be as happy upon the Rack,
For though Some have been so fantastically obstinate, as, against the Reason and Common Sense of Mankind, to maintain this Paradox, that a wise Man may be as happy upon the Rack,
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which yet ought to have been indifferent to them, had they believed themselves, and really esteemed that, which others account Pain, to be as Happy a Condition,
which yet ought to have been indifferent to them, had they believed themselves, and really esteemed that, which Others account Pain, to be as Happy a Condition,
But we need not trouble our selves to confute so stupid a Principle, which is confuted by Nature, and by every Man's Sense and Experience. I think we may take it for granted, that Freedom from Misery is a very considerable part of Happiness;
But we need not trouble our selves to confute so stupid a Principle, which is confuted by Nature, and by every Man's Sense and Experience. I think we may take it for granted, that Freedom from Misery is a very considerable part of Happiness;
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But certainly it is no small endearment of Religion, to the common Sense of Mankind, that it promiseth to us in the next Life, a Freedom from all the Evils and Troubles of this.
But Certainly it is no small endearment of Religion, to the Common Sense of Mankind, that it promises to us in the next Life, a Freedom from all the Evils and Troubles of this.
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And by this the Happiness of Heaven is frequently described to us in Scripture, Esai. 57.2. speaking of the righteous Man; he shall enter into peace:
And by this the Happiness of Heaven is frequently described to us in Scripture, Isaiah. 57.2. speaking of the righteous Man; he shall enter into peace:
where the Apostle speaking of the Reward of those, who should Suffer Persecution for Religion, It is a righteous thing with God, (says he) to recompense to you, who are troubled, Rest with us,
where the Apostle speaking of the Reward of those, who should Suffer Persecution for Religion, It is a righteous thing with God, (Says he) to recompense to you, who Are troubled, Rest with us,
And the Apostle to the Hebrews, frequently describes the Happiness of Christians by entring into rest. And Rev. 21.4. the State of the New Jerusalem is set forth to us, by Deliverance from those Troubles and Sorrows, which Men are subject to in this World;
And the Apostle to the Hebrews, frequently describes the Happiness of Christians by entering into rest. And Rev. 21.4. the State of the New Jerusalem is Set forth to us, by Deliverance from those Troubles and Sorrows, which Men Are Subject to in this World;
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Thus it is with us in this World, we are liable to Sorrow and Pain, and Death: But when we are once got to Heaven, none of these things shall approach us.
Thus it is with us in this World, we Are liable to Sorrow and Pain, and Death: But when we Are once god to Heaven, none of these things shall approach us.
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And is it no reviving to us, to think of that Happy Hour, when we shall find a Remedy and Redress of all these Evils at once? Of that blessed Place, where we shall take Sanctuary, from all those Afflictions and Troubles which pursued us in this World? Where Sorrow and Misery,
And is it not reviving to us, to think of that Happy Hour, when we shall find a Remedy and Redress of all these Evils At once? Of that blessed Place, where we shall take Sanctuary, from all those Afflictions and Troubles which pursued us in this World? Where Sorrow and Misery,
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and Death are perfect Strangers, and into which nothing that can render Men in the least unhappy, can ever enter? Where our Souls shall be in perfect rest and contentment,
and Death Are perfect Strangers, and into which nothing that can render Men in the least unhappy, can ever enter? Where our Souls shall be in perfect rest and contentment,
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not to Cloud and Clog them as they do here, but so happily changed, and refined to such a Perfection, that they shall be so far from giving any disturbance to our Minds, that they shall mightily add to their Pleasure and Happiness?
not to Cloud and Clog them as they do Here, but so happily changed, and refined to such a Perfection, that they shall be so Far from giving any disturbance to our Minds, that they shall mightily add to their Pleasure and Happiness?
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and look back upon those rough and dangerous Seas, which we have escaped? How pleasant to consider the manifold Evils and Calamities which we are freed from,
and look back upon those rough and dangerous Seas, which we have escaped? How pleasant to Consider the manifold Evils and Calamities which we Are freed from,
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and for ever secured against? To remember our past Labours and Sufferings, and to be able to defie all those Temptations, which were wont to assault us in this World, with so much violence,
and for ever secured against? To Remember our past Labours and Sufferings, and to be able to defy all those Temptations, which were wont to assault us in this World, with so much violence,
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Thus the Scriptures represent to us the different Condition of Good and Bad Men, Esai. 3.10, 11. Say ye to the righteous, that it shall be well with him:
Thus the Scriptures represent to us the different Condition of Good and Bad Men, Isaiah. 3.10, 11. Say you to the righteous, that it shall be well with him:
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but however that happen, will most certainly and remarkably be made good in the other. And this is most Emphatically exprest to us, in the Parable of the Rich Man and Lazarus, Luke 16.25. where the Rich Man Petitions Abraham for some Ease, and Abraham returns him this Answer;
but however that happen, will most Certainly and remarkably be made good in the other. And this is most Emphatically expressed to us, in the Parable of the Rich Man and Lazarus, Lycia 16.25. where the Rich Man Petitions Abraham for Some Ease, and Abraham returns him this Answer;
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yet we may trust him that made us, to find out ways to make us happy; and may believe, that he who made us without our Knowledge or desire, is able to make us Happy beyond them both.
yet we may trust him that made us, to find out ways to make us happy; and may believe, that he who made us without our Knowledge or desire, is able to make us Happy beyond them both.
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Only for the greater Encouragement of our Holiness and Obedience, tho' he hath promised to Reward every Good Man, far beyond the Proportion of any Good he hath or can do;
Only for the greater Encouragement of our Holiness and obedience, though he hath promised to Reward every Good Man, Far beyond the Proportion of any Good he hath or can do;
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So our Saviour tell us, that they who are persecuted for righteousness sake, great shall be their reward in heaven, Matt. 5.12. That there will be a difference between the Reward of a righteous Man, and a Prophet; that is, of one who is more publickly and eminently useful for the Salvation of others.
So our Saviour tell us, that they who Are persecuted for righteousness sake, great shall be their reward in heaven, Matt. 5.12. That there will be a difference between the Reward of a righteous Man, and a Prophet; that is, of one who is more publicly and eminently useful for the Salvation of Others.
And among those who are Teachers of others, they that are more industrious, and consequently more likely to be successful in this Work, shall have a more Glorious Reward;
And among those who Are Teachers of Others, they that Are more Industria, and consequently more likely to be successful in this Work, shall have a more Glorious Reward;
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as we are told by the Angel, Dan. 12.3. And they that be Wise, (or as it is in the Margin rendred, they that be Teachers ) shall shine as the brightness of the Firmament;
as we Are told by the Angel, Dan. 12.3. And they that be Wise, (or as it is in the Margin rendered, they that be Teachers) shall shine as the brightness of the Firmament;
So likewise we find in the Parable of the Talents, that he that improv'd his Talent to Ten, was made Ruler over Ten Cities. And St. Paul, 2 Cor. 9.6. speaking of the Degrees of Mens Charity and Liberality towards the Poor, says expresly, He that soweth sparingly, shall reap sparingly;
So likewise we find in the Parable of the Talents, that he that improved his Talon to Ten, was made Ruler over Ten Cities. And Saint Paul, 2 Cor. 9.6. speaking of the Degrees of Men's Charity and Liberality towards the Poor, Says expressly, He that Soweth sparingly, shall reap sparingly;
which by Proportion of Reason may be extended to the Exercise of all other Graces and Virtues. 1 Cor. 15.41, 42. The Apostle there represents the different Degrees of Glory, which Good Men shall be invested with at the Resurrection, by the different Glory and Splendor of the Heavenly Luminaries.
which by Proportion of Reason may be extended to the Exercise of all other Graces and Virtues. 1 Cor. 15.41, 42. The Apostle there represents the different Degrees of Glory, which Good Men shall be invested with At the Resurrection, by the different Glory and Splendour of the Heavenly Luminaries.
So that the more any Man suffers for God, and the more Patiently he Suffers, the more Holily and Virtuously, the more Charitably and Usefully he lives in this World;
So that the more any Man suffers for God, and the more Patiently he Suffers, the more Holily and Virtuously, the more Charitably and Usefully he lives in this World;
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which as the Apostle Reasons (in the Conclusion of that Chapter, concerning the Doctrine of the Resurrection) ought to be a mighty Encouragement to every one of us, not only to be stedfast and unmoveable (that is, fix'd and resolute in the Profession and Practice of our Religion) but abounding likewise in the work of the Lord;
which as the Apostle Reasons (in the Conclusion of that Chapter, Concerning the Doctrine of the Resurrection) ought to be a mighty Encouragement to every one of us, not only to be steadfast and Unmovable (that is, fixed and resolute in the Profession and Practice of our Religion) but abounding likewise in the work of the Lord;
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Having therefore such Promises, dearly Beloved, let us cleanse our selves from all filthiness of Flesh and Spirit, perfecting holiness in the fear of God.
Having Therefore such Promises, dearly beloved, let us cleanse our selves from all filthiness of Flesh and Spirit, perfecting holiness in the Fear of God.
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I have now done with the Two Reasons, which are here given in the Text, of the Happiness that Good Men, such as die in the Lord, shall be made Partatakers of in another Life;
I have now done with the Two Reasons, which Are Here given in the Text, of the Happiness that Good Men, such as die in the Lord, shall be made Partatakers of in Another Life;
All that I shall add at present, as the Application of what I have already said, is, That this should stir us up to a careful and zealous Imitation of those Blessed Persons described in the Text, who are dead in the Lord,
All that I shall add At present, as the Application of what I have already said, is, That this should stir us up to a careful and zealous Imitation of those Blessed Persons described in the Text, who Are dead in the Lord,
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and are at rest from their Labours, and whose works do accompany them. Let us Imitate them, in their Faith and Patience, in their Piety and Good Works,
and Are At rest from their Labours, and whose works do accompany them. Let us Imitate them, in their Faith and Patience, in their Piety and Good Works,
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Thus their Virtues and Sufferings are described in the Visions of this Book, Chap. 13.10. Here is the Patience and the Faith of the Saints; and Chap. 14.12. Here is the Patience of the Saints:
Thus their Virtues and Sufferings Are described in the Visions of this Book, Chap. 13.10. Here is the Patience and the Faith of the Saints; and Chap. 14.12. Here is the Patience of the Saints:
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Here are they that keep the Commandments of God, and the Faith of Jesus; and Chap. 12.11. And they overcame by the Blood of the Lamb, and by the Word of their Testimony;
Here Are they that keep the commandments of God, and the Faith of jesus; and Chap. 12.11. And they overcame by the Blood of the Lamb, and by the Word of their Testimony;
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Let us then, as the Apostle to the Hebrews exhorts, Chap. 6.11, 12. Every one of us shew the same Diligence, to the full assurance of hope, unto the end:
Let us then, as the Apostle to the Hebrews exhorts, Chap. 6.11, 12. Every one of us show the same Diligence, to the full assurance of hope, unto the end:
Now the God of Peace, who brought again from the Dead our Lord Jesus Christ, the great Shepherd of the Sheep, through the Blood of the Everlasting Covenant, make you Perfect in every good word and work, working in you that which is well-pleasing in his sight.
Now the God of Peace, who brought again from the Dead our Lord jesus christ, the great Shepherd of the Sheep, through the Blood of the Everlasting Covenant, make you Perfect in every good word and work, working in you that which is Well-pleasing in his sighed.
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IN my Explication of these Words I told you, that they are in the general Sense and Meaning of them, a solemn Declaration of the Blessed Estate of Good Men after this Life;
IN my Explication of these Words I told you, that they Are in the general Sense and Meaning of them, a solemn Declaration of the Blessed Estate of Good Men After this Life;
but deliver'd upon a Special Occasion, as is signified by that expression, from henceforth; that is, from the time of that Vision, in which was represented to St. John, the last and extremest Persecution of the faithful Servants of Christ,
but Delivered upon a Special Occasion, as is signified by that expression, from henceforth; that is, from the time of that Vision, in which was represented to Saint John, the last and Extremest Persecution of the faithful Servants of christ,
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that is, considering the Extremity, and the cruel Circumstances of this last and severest Persecution, we may, from that time forward, reckon those who are already dead (supposing that they died in the Lord, ) to be very Happy;
that is, considering the Extremity, and the cruel circumstances of this last and Severest Persecution, we may, from that time forward, reckon those who Are already dead (supposing that they died in the Lord,) to be very Happy;
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In my former Discourse, I consider'd the Words according to the general intention of them, abstracting from the particular occasion, upon which they were spoken, endeavouring to set forth the Happy Estate of Good Men after this life, from the Two Reasons and Grounds mention'd in the Text, namely,
In my former Discourse, I considered the Words according to the general intention of them, abstracting from the particular occasion, upon which they were spoken, endeavouring to Set forth the Happy Estate of Good Men After this life, from the Two Reasons and Grounds mentioned in the Text, namely,
because they rest from their labours, and because their works do follow, or accompany and go along with them; which two particulars constitute the Happiness of the future State.
Because they rest from their labours, and Because their works do follow, or accompany and go along with them; which two particulars constitute the Happiness of the future State.
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then this Text concludes directly against the feigned Purgatory of the Church of Rome, which supposeth a great number of those that die in the Lord, and have obtain'd Eternal Redemption by him from Hell, not to pass immediately into Happiness;
then this Text concludes directly against the feigned Purgatory of the Church of Rome, which Supposeth a great number of those that die in the Lord, and have obtained Eternal Redemption by him from Hell, not to pass immediately into Happiness;
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Fourthly, The consideration of the extreme Sufferings of Christians in the last Times, and which perhaps are not far from us, should render us very indifferent to Life,
Fourthly, The consideration of the extreme Sufferings of Christians in the last Times, and which perhaps Are not Far from us, should render us very indifferent to Life,
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and all the enjoyments of it, so as even to esteem it a particular Grace and Favour of God, to be taken away from the Evil to come, and by Death to prevent (if he sees it good) those extremities of Sufferings, which seem to be hastning upon the World. I.
and all the enjoyments of it, so as even to esteem it a particular Grace and Favour of God, to be taken away from the Evil to come, and by Death to prevent (if he sees it good) those extremities of Sufferings, which seem to be hastening upon the World. I.
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yea the far greatest part of those that die in the Lord, and have obtain'd Eternal Redemption by him from Hell, not to pass immediately into Happiness,
yea the Far greatest part of those that die in the Lord, and have obtained Eternal Redemption by him from Hell, not to pass immediately into Happiness,
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but to be detain'd somewhere (they are not certain where, but most probably in the Suburbs of Hell) in great Pain and Torment, equal in degree to that of Hell, and differing only in Duration;
but to be detained somewhere (they Are not certain where, but most probably in the Suburbs of Hell) in great Pain and Torment, equal in degree to that of Hell, and differing only in Duration;
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and without any stop, pass into Heaven, because they need no Purgation; and those likewise who Suffer Martyrdom, because they Discharge their Debt of Temporary Punishments here:
and without any stop, pass into Heaven, Because they need no Purgation; and those likewise who Suffer Martyrdom, Because they Discharge their Debt of Temporary Punishments Here:
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But the generality of Christians who die in the Lord, they suppose so imperfect, as to stand in need of being Purged by Fire, and accordingly that they are detained a longer or shorter time,
But the generality of Christians who die in the Lord, they suppose so imperfect, as to stand in need of being Purged by Fire, and accordingly that they Are detained a longer or shorter time,
And indeed they have a very Considerable and Substantial Reason, to exempt as few as possibly they can from going to Purgatory; because the more they put in fear of going thither, the Market of Indulgences riseth the higher,
And indeed they have a very Considerable and Substantial Reason, to exempt as few as possibly they can from going to Purgatory; Because the more they put in Fear of going thither, the Market of Indulgences Riseth the higher,
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If so be, the far greatest part of those who die in the Lord, are so far from resting from their labours, that they enter into far greater Pains and Torments,
If so be, the Far greatest part of those who die in the Lord, Are so Far from resting from their labours, that they enter into Far greater Pains and Torments,
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than ever they endured in this World? And therefore Bellarmine, that their Doctrine of Purgatory may receve no prejudice from this Text, would have from henceforth, in the Text, to be dated from the day of Judgment; when he supposeth the Pains of Purgatory will be at an end.
than ever they endured in this World? And Therefore Bellarmine, that their Doctrine of Purgatory may receive no prejudice from this Text, would have from henceforth, in the Text, to be dated from the day of Judgement; when he Supposeth the Pains of Purgatory will be At an end.
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but only to save Purgatory from being Condemned by this Text. For St. John plainly speaks of the Happiness of those that should die after that time, (whatever it be) which he there describes;
but only to save Purgatory from being Condemned by this Text. For Saint John plainly speaks of the Happiness of those that should die After that time, (whatever it be) which he there describes;
but that time cannot be the day of Judgment, because none shall die after that time. Just thus Estius (one of their most Learned Commentators) deals with another Text, which by the generality of their Writers is urged as a plain proof of Purgatory; he shall be saved, yet so as by fire:
but that time cannot be the day of Judgement, Because none shall die After that time. Just thus Estius (one of their most Learned Commentators) deals with Another Text, which by the generality of their Writers is urged as a plain proof of Purgatory; he shall be saved, yet so as by fire:
as namely, St. Paul 's Discourse in the beginning of the Fifth Chapter of the Second Epistle to the Corinthians, where he plainly declares the Assurance he had, that all sincere Christians,
as namely, Saint Paul is Discourse in the beginning of the Fifth Chapter of the Second Epistle to the Corinthians, where he plainly declares the Assurance he had, that all sincere Christians,
Ver. 6. Therefore we are always confident, NONLATINALPHABET, bono igitur animo sumus; Therefore we are always of good courage, knowing that whilst we are at home in the body, we are absent from the Lord;
Ver. 6. Therefore we Are always confident,, Bono igitur animo sumus; Therefore we Are always of good courage, knowing that while we Are At home in the body, we Are absent from the Lord;
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especially since Bishop Fisher, and several of their own Learned Writers, do so frankly acknowledge, that their Doctrine of Purgatory hath no sufficient Ground in Scripture.
especially since Bishop Fisher, and several of their own Learned Writers, do so frankly acknowledge, that their Doctrine of Purgatory hath no sufficient Ground in Scripture.
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it is a very Profitable Doctrine, and therefore they have taken care to have it more abundantly confirm'd, by Apparitions of Souls from the dead, than any other Doctrine whatsoever.
it is a very Profitable Doctrine, and Therefore they have taken care to have it more abundantly confirmed, by Apparitions of Souls from the dead, than any other Doctrine whatsoever.
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So our Lord assures us, Luke 12.33. that by giving Alms we provide our selves bags which wax not old, a treasure in the Heavens which faileth not; and Luke 16.9. that by this way we may make to our selves friends of the Mammon of unrighteousness;
So our Lord assures us, Lycia 12.33. that by giving Alms we provide our selves bags which wax not old, a treasure in the Heavens which Faileth not; and Lycia 16.9. that by this Way we may make to our selves Friends of the Mammon of unrighteousness;
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The Mammon of unrighteousness, What is that? It is what the Scripture elsewhere calls deceitful riches; because in other ways, in which Men commonly lay them out, they turn to no certain account,
The Mammon of unrighteousness, What is that? It is what the Scripture elsewhere calls deceitful riches; Because in other ways, in which Men commonly lay them out, they turn to no certain account,
and with all our Might, knowing that no good Action that we do shall be lost and fall to the ground, that no Grace and Virtue that we Practise in this Life,
and with all our Might, knowing that no good Actium that we do shall be lost and fallen to the ground, that no Grace and Virtue that we Practise in this Life,
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So our Lord represents the Proceedings of the great Judge and King of the World, in the great day of Recompence, Mat. 25.34. Then shall the King say unto them on his right hand, Come ye blessed of my Father inherit the Kingdom prepared for you from the foundation of the World.
So our Lord represents the Proceedings of the great Judge and King of the World, in the great day of Recompense, Mathew 25.34. Then shall the King say unto them on his right hand, Come you blessed of my Father inherit the Kingdom prepared for you from the Foundation of the World.
hungry, or thirsty, or a stranger, or naked, or sick, or in prison and ministred unto thee? And the King shall answer and say unto them, Verily I say unto you.
hungry, or thirsty, or a stranger, or naked, or sick, or in prison and ministered unto thee? And the King shall answer and say unto them, Verily I say unto you.
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and so bountifully Reward the least Service we do to him! III. The Consideration of this should likewise be a great Argument and Support to our Patience, under all those Evils and Sufferings and Persecutions, which many times attend Good Men in this World.
and so bountifully Reward the least Service we do to him! III. The Consideration of this should likewise be a great Argument and Support to our Patience, under all those Evils and Sufferings and Persecutions, which many times attend Good Men in this World.
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The Grave is a place of Rest, and discharge from all Trouble, as Job elegantly describes it, Chap. 3.17, 18, 19. There the Wicked cease from troubling:
The Grave is a place of Rest, and discharge from all Trouble, as Job elegantly describes it, Chap. 3.17, 18, 19. There the Wicked cease from troubling:
And the more our Tribulations and Persecutions have abounded, the greater will our Comfort and Happiness then be, which (saith St. Paul ) is a manifest token, a clear demonstration, of the righteous judgment of God, that ye may be accounted worthy of the kingdom of God, for which ye also suffer;
And the more our Tribulations and Persecutions have abounded, the greater will our Comfort and Happiness then be, which (Says Saint Paul) is a manifest token, a clear demonstration, of the righteous judgement of God, that you may be accounted worthy of the Kingdom of God, for which you also suffer;
IV. The Consideration of the extream Sufferings, which are to fall upon the faithful Servants of Christ in the last times, and which seem now to be begun in the World, should make us very contented to leave this World,
IV. The Consideration of the extreme Sufferings, which Are to fallen upon the faithful Servants of christ in the last times, and which seem now to be begun in the World, should make us very contented to leave this World,
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and glad of any fair Oportunity and Excuse, to take our leave of it, and to be out of the reach and danger of those violent and more than humane Temptations, with which our Faith and Constancy may be assailed:
and glad of any fair Opportunity and Excuse, to take our leave of it, and to be out of the reach and danger of those violent and more than humane Temptations, with which our Faith and Constancy may be assailed:
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Nay, to esteem it a particular Grace and Favour of God to us, to be taken away from the Evil to come, and to prevent (if God sees it good) those Extremities of Sufferings which are coming upon the World.
Nay, to esteem it a particular Grace and Favour of God to us, to be taken away from the Evil to come, and to prevent (if God sees it good) those Extremities of Sufferings which Are coming upon the World.
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It is plainly distinguish'd in the Visions, froth that under the first Beast, described Rev. 13. from Verse the first, to Verse 11. And Chap. 17. there is a description of the Beast upon which the woman sitteth, on whose forehead is a name written, Mystery, Babylon the Great:
It is plainly distinguished in the Visions, froth that under the First Beast, described Rev. 13. from Verse the First, to Verse 11. And Chap. 17. there is a description of the Beast upon which the woman Sitteth, on whose forehead is a name written, Mystery, Babylon the Great:
And this Beast is there said to have seven heads and ten horns, which are thus explained by St. John, Chap. 17.9, 10. And here is the Mind which hath Wisdom;
And this Beast is there said to have seven Heads and ten horns, which Are thus explained by Saint John, Chap. 17.9, 10. And Here is the Mind which hath Wisdom;
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So that this Beast is plainly the Roman Empire; and the Woman that sitteth upon her, is the great City standing upon seven mountains, which reigneth over the Kings of the earth;
So that this Beast is plainly the Roman Empire; and the Woman that Sitteth upon her, is the great city standing upon seven Mountains, which Reigneth over the Kings of the earth;
Bellarmine ( l. 2. c. 2. de Rom. Pontif. ) confesseth that St. John in the Revelations every where calleth Rome, Babylon, as Tertullian (saith he) hath noted,
Bellarmine (l. 2. c. 2. de Rom. Pontiff) Confesses that Saint John in the Revelations every where calls Room, Babylon, as Tertullian (Says he) hath noted,
and that Rome was built upon seven hills is famous. Thus much Bellarmine acknowledged, constrained by the Force of Truth; and for another small Reason;
and that Room was built upon seven hills is famous. Thus much Bellarmine acknowledged, constrained by the Force of Truth; and for Another small Reason;
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namely, because St. Peter writes his first Epistle from Babylon, by which if Rome be not meant, they have no Proof from Scripture, that St. Peter was ever there.
namely, Because Saint Peter writes his First Epistle from Babylon, by which if Room be not meant, they have no Proof from Scripture, that Saint Peter was ever there.
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because this Beast, after his last head was wounded to death, and his deadly wound was healed, had power given him to continue two and forty Months, or (as it is elsewhere exprest,) 1260 days; that is, in the Prophetick Style, so many Years;
Because this Beast, After his last head was wounded to death, and his deadly wound was healed, had power given him to continue two and forty Months, or (as it is elsewhere expressed,) 1260 days; that is, in the Prophetic Style, so many years;
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because this is that Rome or Babylon, which should finally be destroyed, and cast as a Milstone into the bottom of the Sea, never to rise again; which is yet to come.
Because this is that Room or Babylon, which should finally be destroyed, and cast as a Millstone into the bottom of the Sea, never to rise again; which is yet to come.
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and overcome them, Chap. 13. Ver. 7. that is, that he should raise a long and great Persecution against them, which should try their Faith and Patience;
and overcome them, Chap. 13. Ver. 7. that is, that he should raise a long and great Persecution against them, which should try their Faith and Patience;
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and this can be nothing else, but Rome Papal, to which the Ten Kings are said to give their Power, and to which they were in a most Servile manner subject for several Ages, as is plain from History.
and this can be nothing Else, but Room Papal, to which the Ten Kings Are said to give their Power, and to which they were in a most Servile manner Subject for several Ages, as is plain from History.
And to confirm this, it is very observable, that the Ancient Fathers generally agree, that that which hindered the revealing of the Wicked One, (spoken of by St. Paul, 2 Thess. 2.7, 8.) was the Roman Empire; and that being removed, the Man of Sin or Antichrist was to succeed in its room.
And to confirm this, it is very observable, that the Ancient Father's generally agree, that that which hindered the revealing of the Wicked One, (spoken of by Saint Paul, 2 Thess 2.7, 8.) was the Roman Empire; and that being removed, the Man of since or Antichrist was to succeed in its room.
Tertulllian expounding what St. Paul means, by him that with-holdeth or leteth, hath these words, Quis, nisi Romanus Status, & c? Who is that, but the Roman State, which being broken into Ten Kings, shall bring on Antichrist? And then the Wicked one shall be revealed.
Tertullian expounding what Saint Paul means, by him that withholdeth or leteth, hath these words, Quis, nisi Romanus Status, & c? Who is that, but the Roman State, which being broken into Ten Kings, shall bring on Antichrist? And then the Wicked one shall be revealed.
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but upon the vacancy or ceasing of that, he shall assume to himself both the Power of God and Man. St. Austin, in his Book de Civit. Dei, no Man (says he) doubts, but that the Successour to the Roman Emperour in Rome shall be the Man of Sin;
but upon the vacancy or ceasing of that, he shall assume to himself both the Power of God and Man. Saint Austin, in his Book de Civit Dei, no Man (Says he) doubts, but that the Successor to the Roman Emperor in Room shall be the Man of since;
not succeeding in the place of the first Beast, but appearing during his continuance, Ver. 12. and he hath these remarkable Characters, by which he may be known.
not succeeding in the place of the First Beast, but appearing during his Continuance, Ver. 12. and he hath these remarkable Characters, by which he may be known.
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1. He is said to have but two horns; by which, according to the Interpretation of the ten horns, signifying the ten Kingdoms, into which the Roman Empire after its dissolution should be divided, we are in all Reason to understand two of those Kingdoms, of which this Beast, whoever he be, shall be Possest.
1. He is said to have but two horns; by which, according to the Interpretation of the ten horns, signifying the ten Kingdoms, into which the Roman Empire After its dissolution should be divided, we Are in all Reason to understand two of those Kingdoms, of which this Beast, whoever he be, shall be Possessed.
plainly declaring, that this Persecution should not immediately arise from the first Beast, which is said to come out of the Sea, which in this Prophecy denotes the State Ecclesiastical; but from the second Beast, which comes out of the Earth, and denotes the Temporal Power. But yet all this ought to be acted in the sight of the first Beast, and in his behalf, to compel Men to worship him.
plainly declaring, that this Persecution should not immediately arise from the First Beast, which is said to come out of the Sea, which in this Prophecy denotes the State Ecclesiastical; but from the second Beast, which comes out of the Earth, and denotes the Temporal Power. But yet all this ought to be acted in the sighed of the First Beast, and in his behalf, to compel Men to worship him.
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5. That he should interdict all those, who would not Worship the Beast, all Commerce with Humane Society, the Exercise of Civil Trades and Professions;
5. That he should interdict all those, who would not Worship the Beast, all Commerce with Humane Society, the Exercise of Civil Trades and Professions;
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6. and Lastly, (which seems to be the most Peculiar and Characteristical Note of all the rest,) that his Number should be 666, that is, (as most of the Ancients understand it,) that the Numeral Letters of a certain Word or Name, should, being computed, amount to that Number. And it is expresly said to be the Number of a Man. Ver. 18. Let him that hath understanding count the Number of the Beast;
6. and Lastly, (which seems to be the most Peculiar and Characteristical Note of all the rest,) that his Number should be 666, that is, (as most of the Ancients understand it,) that the Numeral Letters of a certain Word or Name, should, being computed, amount to that Number. And it is expressly said to be the Number of a Man. Ver. 18. Let him that hath understanding count the Number of the Beast;
Here is Wisdom; let him that hath Ʋnderstanding count the number of the Beact. However the Event, when the thing is fully accomplisht, will clearly discover it.
Here is Wisdom; let him that hath Ʋnderstanding count the number of the Beact. However the Event, when the thing is Fully accomplished, will clearly discover it.
Thus much is certain, that this extream Persecution, whenever it shall be, will forerun the Final Destruction of Babylon, which will not then be far off.
Thus much is certain, that this extreme Persecution, whenever it shall be, will forerun the Final Destruction of Babylon, which will not then be Far off.
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And then he immediately adds, as it is in the Text, And I heard a voice from heaven, saying unto me, Write, Blessed are the dead which die in the Lord, from henceforth:
And then he immediately adds, as it is in the Text, And I herd a voice from heaven, saying unto me, Write, Blessed Are the dead which die in the Lord, from henceforth:
THE latter part of this Chapter is a very sharp, but just Invective, made by our Saviour against the Hypocrisie of the Scribes and Pharisees, of which he gives many instances;
THE latter part of this Chapter is a very sharp, but just Invective, made by our Saviour against the Hypocrisy of the Scribes and Pharisees, of which he gives many instances;
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But all this while they were of the same disposition with their Fathers, and bare the same implacable Hatred and Malice against the Prophets and Righteous Men who then lived among them, (yea against that great Prophet, whom God had sent into the World, Jesus the Son of God, ) which their Fathers did against the Good Men of their Times.
But all this while they were of the same disposition with their Father's, and bore the same implacable Hatred and Malice against the prophets and Righteous Men who then lived among them, (yea against that great Prophet, whom God had sent into the World, jesus the Son of God,) which their Father's did against the Good Men of their Times.
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There are considerable Difficulties in both these Passages. As to the former, Wo unto you; for ye build the Sepulchres of the Prophets, and your Fathers killed them.
There Are considerable Difficulties in both these Passages. As to the former, Woe unto you; for you built the Sepulchres of the prophets, and your Father's killed them.
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Truly ye bear Witness, that ye allow the deeds of your Fathers: For they indeed killed them, and ye build their Sepulchres. The force of this Reasoning;
Truly you bear Witness, that you allow the Deeds of your Father's: For they indeed killed them, and you built their Sepulchres. The force of this Reasoning;
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Some comparing this with the parallel Place in St. Matthew 's Gospel (Ch. 23.29.) will not have our Saviour to mean, that by building the Sepulchres of the Prophets they express'd their approbation of their Fathers killing them.
some comparing this with the parallel Place in Saint Matthew is Gospel (Christ 23.29.) will not have our Saviour to mean, that by building the Sepulchres of the prophets they expressed their approbation of their Father's killing them.
They did indeed testifie by their usage of the Righteous Men that liv'd amongst themselves, that they were of the very same Temper and Spirit, which their Fathers had been of;
They did indeed testify by their usage of the Righteous Men that lived among themselves, that they were of the very same Temper and Spirit, which their Father's had been of;
They own'd themselves their Children by Descent, and their Actions Witnessed that they were their Children also in Resemblance; nay, (as it is there farther intimated) they seem'd resolv'd to fill up the Measure of their Fathers:
They owned themselves their Children by Descent, and their Actions Witnessed that they were their Children also in Resemblance; nay, (as it is there farther intimated) they seemed resolved to fill up the Measure of their Father's:
And the Interpreters that go this way do accordingly render these words of St. Luke; not as they are in our Translation, ye bear Witness that ye allow the deeds of your Fathers:
And the Interpreters that go this Way do accordingly render these words of Saint Lycia; not as they Are in our translation, you bear Witness that you allow the Deeds of your Father's:
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and tho' ye do not in words allow what they did, yet your inward Tempers and Dispositions (whether you know it or no) are the very same with theirs, which you too plainly testifie by your Actions; so that when you build the Sepulchres of the Prophets, you only expose the Deceitfulness and Hypocrsie of your Hearts, your Pretences and your Actions directly contradicting each other.
and though you do not in words allow what they did, yet your inward Tempers and Dispositions (whither you know it or not) Are the very same with theirs, which you too plainly testify by your Actions; so that when you built the Sepulchres of the prophets, you only expose the Deceitfulness and Hypocrsie of your Hearts, your Pretences and your Actions directly contradicting each other.
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But Others think, that our Saviour intended somewhat more, in St. Luke, namely, to retort upon them the Honour which they seem'd to do to the Prophets, in building their Sepulchres, as an Argument that they rejoyced in their Death;
But Others think, that our Saviour intended somewhat more, in Saint Lycia, namely, to retort upon them the Honour which they seemed to do to the prophets, in building their Sepulchres, as an Argument that they rejoiced in their Death;
but moreover making them, by their building the Tombs, and garnishing the Sepulchres of the Antient Prophets, to become as it were Accessories to the Murder of them.
but moreover making them, by their building the Tombs, and garnishing the Sepulchres of the Ancient prophets, to become as it were Accessories to the Murder of them.
But leaving this Digression, I now proceed to that which I primarily intended, namely, First, to explain the following Words, which I have chosen as my present Subject,
But leaving this Digression, I now proceed to that which I primarily intended, namely, First, to explain the following Words, which I have chosen as my present Subject,
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from the blood of Abel, unto the blood of Zacharias, who perished between the Altar and the Temple. III. In what Sense, and with what Reason and Justice it is here threatned, that the blood of all the Prophets and righteous men, shed from the foundation of the world, should be required of that Generation. I.
from the blood of Abel, unto the blood of Zacharias, who perished between the Altar and the Temple. III. In what Sense, and with what Reason and justice it is Here threatened, that the blood of all the prophets and righteous men, shed from the Foundation of the world, should be required of that Generation. I.
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What is here meant by the Wisdom of God. Therefore also said the Wisdom of God, I will send them Prophets and Apostles, &c. In St. Matthew our Saviour speaks this in his own Name, wherefore behold, I send unto you Prophets:
What is Here meant by the Wisdom of God. Therefore also said the Wisdom of God, I will send them prophets and Apostles, etc. In Saint Matthew our Saviour speaks this in his own Name, Wherefore behold, I send unto you prophets:
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tho' St. Paul calls him the Power of God, and the Wisdom of God. Others think that our Saviour here refers to some Prophecy of the Old Testament, to this purpose;
though Saint Paul calls him the Power of God, and the Wisdom of God. Others think that our Saviour Here refers to Some Prophecy of the Old Testament, to this purpose;
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But the most plain and simple Interpretation is this, therefore hath the Wisdom of God said, that is, the most Wise God hath determined to send among you such Messengers and Holy Men,
But the most plain and simple Interpretation is this, Therefore hath the Wisdom of God said, that is, the most Wise God hath determined to send among you such Messengers and Holy Men,
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and some of them ye shall scourge in your Synagogues, as we read they did to Peter and John; and persecute them from City to City, as they did Paul and Barnabas. The sending of these Messengers of God among the Jews, and this ill usage of them, the All-wise and All-knowing God had determined and foreseen.
and Some of them you shall scourge in your Synagogues, as we read they did to Peter and John; and persecute them from city to city, as they did Paul and Barnabas. The sending of these Messengers of God among the jews, and this ill usage of them, the Alwise and All-knowing God had determined and foreseen.
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that there being a Place in the Temple, where the Virgins by themselves used to Pray, the Virgin Mary coming to that Place to pray among the Virgins, was forbidden,
that there being a Place in the Temple, where the Virgins by themselves used to Pray, the Virgae Marry coming to that Place to pray among the Virgins, was forbidden,
tho' the Author of the Targum says, that Zacharias the Son of Ido, was slain by the Jews in the house of the Lord's Sanctuary, on the Day of the Propitiation;
though the Author of the Targum Says, that Zacharias the Son of Ido, was slave by the jews in the house of the Lord's Sanctuary, on the Day of the Propitiation;
and that he means Zachary in the Chronicles, who was slain by Joash. And He is the Third Zacharias I mention'd, 2 Chron. 24.21. who as he was reproving the People for transgressing the Commandment of the Lord, was stoned with stones at the Comandment of the King, in the court of the house of the Lord.
and that he means Zachary in the Chronicles, who was slave by Joash. And He is the Third Zacharias I mentioned, 2 Chronicles 24.21. who as he was reproving the People for transgressing the Commandment of the Lord, was stoned with stones At the Commandment of the King, in the court of the house of the Lord.
And this our Saviour seems more particularly to reflect upon, immediately after the Text; O Jerusalem, Jerusalem, thou that stonest the Prophets, &c. Now this one would think was certainly the Person intended by our Saviour,
And this our Saviour seems more particularly to reflect upon, immediately After the Text; Oh Jerusalem, Jerusalem, thou that Stonest the prophets, etc. Now this one would think was Certainly the Person intended by our Saviour,
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One is, that St. Matthew calls the Zacharias spoken of by our Saviour, the Son of Barachias; whereas this Zacharias slain by Joash, was the Son of Jehoiada: And tho' it be very considerable, which St. Jerome observes, that in the Hebrew, or Nazarene Gospel, it is Zacharias the Son of Jehoiada; yet it is hard to rely upon that, against all the Greek Copies.
One is, that Saint Matthew calls the Zacharias spoken of by our Saviour, the Son of Barachiah; whereas this Zacharias slave by Joash, was the Son of Jehoiada: And though it be very considerable, which Saint Jerome observes, that in the Hebrew, or Nazarene Gospel, it is Zacharias the Son of Jehoiada; yet it is hard to rely upon that, against all the Greek Copies.
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But a more difficult Objection, in my opinion, is, that our Saviour seems to design to mention the Two Extreams, the First and Last Righteous Man that was shin, and between them two comprehended the Good Men of all Ages, that were Persecuted and Slain;
But a more difficult Objection, in my opinion, is, that our Saviour seems to Design to mention the Two Extremes, the First and Last Righteous Man that was shin, and between them two comprehended the Good Men of all Ages, that were Persecuted and Slave;
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There is yet a Fourth Zacharias, mention'd by Josephus, Lib. 4. the Son of Baruch (which is probably enough the the same Name with Barachias, ) who was the last remarkable Good Man that was slain, immediately before the Siege of Jerusalem; and that as Josephus tells us, in the midst of the Temple; which agrees with our Saviour's description of it, between the Altar and the Temple;
There is yet a Fourth Zacharias, mentioned by Josephus, Lib. 4. the Son of baruch (which is probably enough the the same Name with Barachiah,) who was the last remarkable Good Man that was slave, immediately before the Siege of Jerusalem; and that as Josephus tells us, in the midst of the Temple; which agrees with our Saviour's description of it, between the Altar and the Temple;
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But I think that a satisfactory Answer may be given to this ( viz. that our Saviour foretelling those future Persecutions, which should fill up the Measure of their Sins,
But I think that a satisfactory Answer may be given to this (viz. that our Saviour foretelling those future Persecutions, which should fill up the Measure of their Sins,
well might he say, that upon them should come the blood of all the righteous men, from Abel to Zacharias, whom they had slain, &c. III. The Third Difficulty remains, and that is, in what Sense, and with what Reason and Justice it is here threatned, that the blood of all the Prophets and Righteous Men, shed from the foundation of the World, should be required of that Generation. Some understand this more strictly;
well might he say, that upon them should come the blood of all the righteous men, from Abel to Zacharias, whom they had slave, etc. III. The Third Difficulty remains, and that is, in what Sense, and with what Reason and justice it is Here threatened, that the blood of all the prophets and Righteous Men, shed from the Foundation of the World, should be required of that Generation. some understand this more strictly;
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they should be charged with it, and formally punisht for it, because in imitating their cruel Predecessors, they should be guilty of all their Cruelty.
they should be charged with it, and formally punished for it, Because in imitating their cruel Predecessors, they should be guilty of all their Cruelty.
And thus I have explain'd, as well as I can, the several Difficulties in the Text. I shall make Two or Three Observations from the main Scope and Design of it, and so conclude. I.
And thus I have explained, as well as I can, the several Difficulties in the Text. I shall make Two or Three Observations from the main Scope and Design of it, and so conclude. I.
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That it hath been the Lot of Holy and Righteous Men, in most Ages of the World, to meet with very bad usage, to be Persecuted and Slain. The Devil began this Work early.
That it hath been the Lot of Holy and Righteous Men, in most Ages of the World, to meet with very bad usage, to be Persecuted and Slave. The devil began this Work early.
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But yet there is a continual enmity between the Seed of the Woman, and the Serpent, between the Righteous and the Wicked, between those that serve God,
But yet there is a continual enmity between the Seed of the Woman, and the Serpent, between the Righteous and the Wicked, between those that serve God,
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and if, after they had filled up the measure of their Sins, by crucifying the Lord Jesus, and persecuting his Apostles, and stoning and killing all the Prophets that were sent unto them, the wrath of God came upon them to the utmost, and such a terrible Destruction from the Lord, as never befel any People;
and if, After they had filled up the measure of their Sins, by crucifying the Lord jesus, and persecuting his Apostles, and stoning and killing all the prophets that were sent unto them, the wrath of God Come upon them to the utmost, and such a terrible Destruction from the Lord, as never befell any People;
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insomuch that our Saviour, upon the foresight and mention of it, Forty Years before it happen'd, could not but weep over them, and express himself in those compassionate Words, O Jerusalem, Jerusalem, thou that killest the Pro:
insomuch that our Saviour, upon the foresight and mention of it, Forty years before it happened, could not but weep over them, and express himself in those compassionate Words, Oh Jerusalem, Jerusalem, thou that Killest the Pro:
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how vain it is for Men to pretend to Honour the dead Saints, when they Persecute the living. This was the great Hypocrisie of the Scribes and Pharisees among the Jews in our Saviour's time;
how vain it is for Men to pretend to Honour the dead Saints, when they Persecute the living. This was the great Hypocrisy of the Scribes and Pharisees among the jews in our Saviour's time;
and is at this Day of the Rulers and Governor's of the Roman Church among us Christians; Nay, they exceed the Scribes and Pharisees, not only in their Veneration of the ancient Saints and righteous Men, but also,
and is At this Day of the Rulers and Governor's of the Roman Church among us Christians; Nay, they exceed the Scribes and Pharisees, not only in their Veneration of the ancient Saints and righteous Men, but also,
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but they honour them with Shrines and rich Offerings, with Prayers and Vows to them, more frequent than to Almighty God himself, and our Blessed Saviour:
but they honour them with Shrines and rich Offerings, with Prayers and Vows to them, more frequent than to Almighty God himself, and our Blessed Saviour:
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as St. Paul witnesseth, After the way which ye call Heresie, so worship I the God of my Fathers, believing all things that are written in the Law and in the Prophets.
as Saint Paul Witnesseth, After the Way which you call Heresy, so worship I the God of my Father's, believing all things that Are written in the Law and in the prophets.
So they call us Hereticks; tho' we receive and believe all that is written in the Holy Scriptures, only rejecting their Additions, whereby they would make the Commandment of God of none effect.
So they call us Heretics; though we receive and believe all that is written in the Holy Scriptures, only rejecting their Additions, whereby they would make the Commandment of God of none Effect.
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and perhaps in Rome Pagan her self, hath not so much innocent Blood been shed, as in Rome Christian and Catholick, and that under a pretence of Religion:
and perhaps in Room Pagan her self, hath not so much innocent Blood been shed, as in Room Christian and Catholic, and that under a pretence of Religion:
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SERMON XIII. The Danger of Zeal, without Knowledge. Preached on November 5. 1682. ROM. X. 2. I bear them record, that they have a zeal of God; but not according to knowledge.
SERMON XIII. The Danger of Zeal, without Knowledge. Preached on November 5. 1682. ROM. X. 2. I bear them record, that they have a zeal of God; but not according to knowledge.
THere is nothing more commonly cryed up, than Zeal in Religion; and yet there is nothing in which Men do more frequently and fatally mistake and miscarry,
THere is nothing more commonly cried up, than Zeal in Religion; and yet there is nothing in which Men do more frequently and fatally mistake and miscarry,
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For if it be applied to a right Object, so as we be earnestly concerned for things that are unquestionably Good, and against: things that are unquestionably Evil; and in a due Degree;
For if it be applied to a right Object, so as we be earnestly concerned for things that Are unquestionably Good, and against: things that Are unquestionably Evil; and in a due Degree;
As Zeal for the Honour of God, and the Place of his Publick Worship, in opposition to Profaneness, John 2.17. The Zeal of thine house hath eaten me up.
As Zeal for the Honour of God, and the Place of his Public Worship, in opposition to Profaneness, John 2.17. The Zeal of thine house hath eaten me up.
be zealous of the best gifts, so it is in the Greek. For a Forwardness and Readiness to relieve the Necessities of the Saints, 2 Cor. 9.2. I know the forwardness of your minds, and your zeal hath provok'd very many.
be zealous of the best Gifts, so it is in the Greek. For a Forwardness and Readiness to relieve the Necessities of the Saints, 2 Cor. 9.2. I know the forwardness of your minds, and your zeal hath provoked very many.
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And to the same purpose is that Expression, Tit. 2.14. Zealous of good works. And then for a Zeal for the Salvation of Mens Souls, 2 Cor. 11.2. I am zealous of you with a godly zeal.
And to the same purpose is that Expression, Tit. 2.14. Zealous of good works. And then for a Zeal for the Salvation of Men's Souls, 2 Cor. 11.2. I am zealous of you with a godly zeal.
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But the word is much more frequently in Scripture used in a bad Sense, for a malicious and furious Rage, against the Professors of Christianity, Acts 5.17, 18. Then the high Priest, and they that were with him, were filled with indignation, (the word is Zeal ) and laid their hands on the Apostles, and put them in prison. And, Chap. 13.45. it is said, the Jews were fill'd with Zeal, and spake against those things which were spoken by Paul, contradicting and blaspheming. And, Chap. 17.5. The Jews which believed not, moved with Zeal, gathered a company, and set all the City in an uproar.
But the word is much more frequently in Scripture used in a bad Sense, for a malicious and furious Rage, against the Professors of Christianity, Acts 5.17, 18. Then the high Priest, and they that were with him, were filled with Indignation, (the word is Zeal) and laid their hands on the Apostles, and put them in prison. And, Chap. 13.45. it is said, the jews were filled with Zeal, and spoke against those things which were spoken by Paul, contradicting and blaspheming. And, Chap. 17.5. The jews which believed not, moved with Zeal, gathered a company, and Set all the city in an uproar.
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Wrath, Contention, Division, Sedition, Murthers, Tumults, Confusions. Rom. 13.13. Let us walk honestly as in the day, not in Chambering and wantonness, not in strife and zeal. 1 Cor. 3.3. Whereas there is among you zeal, and strife, and divisions;
Wrath, Contention, Division, Sedition, Murders, Tumults, Confusions. Rom. 13.13. Let us walk honestly as in the day, not in Chambering and wantonness, not in strife and zeal. 1 Cor. 3.3. Whereas there is among you zeal, and strife, and divisions;
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Gal. 5.19, 20, 21. The works of the flesh are manifest, among which the Apostle reckons hatred, variance, zeal, wrath, strife, seditions, heresies, envyings, murthers.
Gal. 5.19, 20, 21. The works of the Flesh Are manifest, among which the Apostle reckons hatred, variance, zeal, wrath, strife, seditions, heresies, envyings, murders.
In which words, the Apostle being desirous to say the best he could of his Countrymen, the Jews, he commends the good meaning of their zeal, and blames the ill conduct of it, I bear them record, NONLATINALPHABET, I give this testimony on their behalf, that they have a zeal of God, that is, that by all this fierceness against the Christian Religion, they intend the honour of God,
In which words, the Apostle being desirous to say the best he could of his Countrymen, the jews, he commends the good meaning of their zeal, and blames the ill conduct of it, I bear them record,, I give this testimony on their behalf, that they have a zeal of God, that is, that by all this fierceness against the Christian Religion, they intend the honour of God,
I shall mention these Three. 1. That our Zeal be right, in respect of its Object. 2. That the Measure and Degree of it be proportioned to the Good or Evil of things, about which it is conversant. 3. That we pursue it by lawful ways and means.
I shall mention these Three. 1. That our Zeal be right, in respect of its Object. 2. That the Measure and Degree of it be proportioned to the Good or Evil of things, about which it is conversant. 3. That we pursue it by lawful ways and means.
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but there are many Truths so inconsiderable, and which have so small an influence upon Practice, that they do not deserve our Zeal and earnest Contention about them;
but there Are many Truths so inconsiderable, and which have so small an influence upon Practice, that they do not deserve our Zeal and earnest Contention about them;
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2. That our Zeal may be according to knowledge, the Measure and Degree of it must be proportioned to the Good or Evil of things, about which it is conversant.
2. That our Zeal may be according to knowledge, the Measure and Degree of it must be proportioned to the Good or Evil of things, about which it is conversant.
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and to promote the glory of God, Rom. 3.8. As we he slanderously reported, and as some affirm that we say, let us do evil that good may come; whose damnation is just.
and to promote the glory of God, Rom. 3.8. As we he slanderously reported, and as Some affirm that we say, let us do evil that good may come; whose damnation is just.
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and Disposing of Princes, upon pre, tence of Heresie; of Extirpating those, whom they please to call Hereticks, by Inquisitions, and Croisado's, and Massacres;
and Disposing of Princes, upon pre, tense of Heresy; of Extirpating those, whom they please to call Heretics, by Inquisitions, and Croisado's, and Massacres;
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II. Place to shew by what Marks and Characters we may know the contrary Zeal, that which is not according to knowledge, which is condemned here in the Text, and very frequently in other Places of Scripture:
II Place to show by what Marks and Characters we may know the contrary Zeal, that which is not according to knowledge, which is condemned Here in the Text, and very frequently in other Places of Scripture:
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And tho' this may be sufficiently known by the contrary Marks and Properties (which I shall but briefly mention) yet to discover it more fully, I shall add One or Two more very gross and sensible signs and instances of it.
And though this may be sufficiently known by the contrary Marks and Properties (which I shall but briefly mention) yet to discover it more Fully, I shall add One or Two more very gross and sensible Signs and instances of it.
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1. It is a zeal without knowledge, that is mistaken in the proper Object of it, that calls good evil, and evil good; a Zeal for gross Errors and Superstitions, plainly contrary either to the revelation of God's Word,
1. It is a zeal without knowledge, that is mistaken in the proper Object of it, that calls good evil, and evil good; a Zeal for gross Errors and Superstitions, plainly contrary either to the Revelation of God's Word,
a Zeal for that most absurd of all Doctrines that, ever was taught in any Religion, I mean the Dostrine of Transubstantiation, not only without any sufficient Authority from Scripture (as is acknowledged by several of the most learned of the Roman Church) but contrary to Reason,
a Zeal for that most absurd of all Doctrines that, ever was taught in any Religion, I mean the Doctrine of Transubstantiation, not only without any sufficient authority from Scripture (as is acknowledged by several of the most learned of the Roman Church) but contrary to Reason,
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when there is in Men a greater and fiercer Zeal for the Externals of Religion; than for the Vital and Essential Parts of it: for the Traditions of men;
when there is in Men a greater and fierce Zeal for the Externals of Religion; than for the Vital and Essential Parts of it: for the Traditions of men;
The most unreasonable Principle that I think ever was avowed among Christians; not to do a thing, which otherwise they might do, only because it is enjoyned;
The most unreasonable Principle that I think ever was avowed among Christians; not to do a thing, which otherwise they might do, only Because it is enjoined;
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5. A Furious and Cruel Zeal, which St. James calls a bitter, or a wrathful Zeal, and which tends to confusion and every evil work, which is blind with its own rage,
5. A Furious and Cruel Zeal, which Saint James calls a bitter, or a wrathful Zeal, and which tends to confusion and every evil work, which is blind with its own rage,
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nothing being more certain, than that if the People were once brought to understand the Scriptures, they would soon quit their Religion, which in so many things is so directly contrary to the word of God. The III.
nothing being more certain, than that if the People were once brought to understand the Scriptures, they would soon quit their Religion, which in so many things is so directly contrary to the word of God. The III.
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so that his confidence, that he was in the right, and the Sincerity of his zeal in acting according to the perswasion of his Conscience, did not alter the Nature of the actions he did out of this zeal,
so that his confidence, that he was in the right, and the Sincerity of his zeal in acting according to the persuasion of his Conscience, did not altar the Nature of the actions he did out of this zeal,
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And therefore the best way to understand the great Evil and Wickedness of this furious and blind Zeal, will be, to consider the account which St. Paul, after his Conversion, gives of his own doings,
And Therefore the best Way to understand the great Evil and Wickedness of this furious and blind Zeal, will be, to Consider the account which Saint Paul, After his Conversion, gives of his own doings,
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and haling men and women to Prison; how he breathed out threatnings and slaughter against the disciples of the Lord. Acts 22.4. I persecuted, says he, this way unto the death, binding and delivering into Prisons both men and women.
and haling men and women to Prison; how he breathed out threatenings and slaughter against the Disciples of the Lord. Acts 22.4. I persecuted, Says he, this Way unto the death, binding and delivering into Prisons both men and women.
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and I punished them often in every Synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even to strange Cities.
and I punished them often in every Synagogue, and compelled them to Blaspheme; and being exceedingly mad against them, I persecuted them even to strange Cities.
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how that beyond measure I persecuted the Church of God, and wasted it, being exceedingly zealous of the traditions of my fathers. 1 Tim. 1.13. Who was before a blasphemer, and a persecuter, and injurious.
how that beyond measure I persecuted the Church of God, and wasted it, being exceedingly zealous of the traditions of my Father's. 1 Tim. 1.13. Who was before a blasphemer, and a Persecutor, and injurious.
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for which elsewhere he pronounceth himself the chief of Sinners. From whence it evidently appears, that Men may do the most Wicked and Damnable Sins, out of a zeal for God.
for which elsewhere he pronounceth himself the chief of Sinners. From whence it evidently appears, that Men may do the most Wicked and Damnable Sins, out of a zeal for God.
And this was the case of many of the Jews, as our Saviour foretold, that the time should come, when they should kill men, thinking they did God good Service.
And this was the case of many of the jews, as our Saviour foretold, that the time should come, when they should kill men, thinking they did God good Service.
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But yet for all this, the Apostles of our Lord make no scruple, to charge them with downright Murder. Acts 2.23. speaking of their putting our Saviour to death, whom ye by wicked hands have crucified and slain. And Acts 7.52. The just One, of whom ye have been now the betrayers and murderers.
But yet for all this, the Apostles of our Lord make no scruple, to charge them with downright Murder. Acts 2.23. speaking of their putting our Saviour to death, whom you by wicked hands have Crucified and slave. And Acts 7.52. The just One, of whom you have been now the betrayers and murderers.
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yet it was some mitigation of the fault of the Persons, that they did these things out of an ignorant zeal, and rendred them more capable of the Mercy of God, upon their repentance.
yet it was Some mitigation of the fault of the Persons, that they did these things out of an ignorant zeal, and rendered them more capable of the Mercy of God, upon their Repentance.
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St. Peter also pleads the same in mitigation of their fault, Acts 3.17. And now, brethren, I wot that through ignorance ye did it, as did also your rulers.
Saint Peter also pleads the same in mitigation of their fault, Acts 3.17. And now, brothers, I wot that through ignorance you did it, as did also your Rulers.
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And St. Paul tells us, that he found mercy, upon his repentance, on this account, 1 Tim. 1.13. But I obtained mercy, because I did it ignorantly, and in unbelief.
And Saint Paul tells us, that he found mercy, upon his Repentance, on this account, 1 Tim. 1.13. But I obtained mercy, Because I did it ignorantly, and in unbelief.
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And in the Church of Rome, where Knowledge is professedly discouraged, and supprest in the common People, Zeal is mightily countenanced and cherish'd.
And in the Church of Rome, where Knowledge is professedly discouraged, and suppressed in the Common People, Zeal is mightily countenanced and cherished.
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and to keep aloof from all Excess and Extravagance, being the meekest Man upon Earth, yet he was so surprised, upon a sudden occasion, that in a fit of zeal, he let fall the Two Tables of the Law, which he had but just received from God, and dasht them in pieces.
and to keep aloof from all Excess and Extravagance, being the Meekest Man upon Earth, yet he was so surprised, upon a sudden occasion, that in a fit of zeal, he let fallen the Two Tables of the Law, which he had but just received from God, and dashed them in Pieces.
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For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.
For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.
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and with all the violence and fury in the world endeavouring the utter extirpation and ruine of them, by bloody Croisado's and a barbarous Inquisition, by treacherous Massacres, and all sorts of hellish Plots and Machinations; witness the monstrous Design of this day, never to be remembred or mentioned without horror, To have destroyed at one blow,
and with all the violence and fury in the world endeavouring the utter extirpation and ruin of them, by bloody Croisado's and a barbarous Inquisition, by treacherous Massacres, and all sorts of hellish Plots and Machinations; witness the monstrous Design of this day, never to be remembered or mentioned without horror, To have destroyed At one blow,
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it is one of the most ungovernable Passions of Human Nature, and therefore requires great knowledge and judgment to manage it, and keep it within bounds.
it is one of the most ungovernable Passion of Human Nature, and Therefore requires great knowledge and judgement to manage it, and keep it within bounds.
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if it once get head, it consumes and devours all before it, and the great danger and mischief of it is, that it is most commonly found where it should not be,
if it once get head, it consumes and devours all before it, and the great danger and mischief of it is, that it is most commonly found where it should not be,
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but they must be careful to inform their Consciences, and not suffer themselves to be violently transported and hurried on by their own Passions and Prejudice,
but they must be careful to inform their Consciences, and not suffer themselves to be violently transported and hurried on by their own Passion and Prejudice,
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But Men must be careful how they settle their Practical Judgment of things, and conclude things to be Lawful or Unlawful, Duties or Sins, without Reason and good Ground.
But Men must be careful how they settle their Practical Judgement of things, and conclude things to be Lawful or Unlawful, Duties or Sins, without Reason and good Ground.
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and if we will judge rashly, and suffer our selves to be hurried by Prejudice or Passion, the Errours of our Judgment become Faults of our Lives: For God expects from us that we should weigh and consider what we do;
and if we will judge rashly, and suffer our selves to be hurried by Prejudice or Passion, the Errors of our Judgement become Faults of our Lives: For God expects from us that we should weigh and Consider what we do;
I will conclude all with that excellent Passage of St. James, which will shew us how little regard is to be had to many Mens Pretences of Zeal for Religion, Jam. 3.13. Who is a wise man, and endued with knowledge amongst you? Let him shew out of a good conversation his works with meekness of wisdom.
I will conclude all with that excellent Passage of Saint James, which will show us how little regard is to be had to many Men's Pretences of Zeal for Religion, Jam. 3.13. Who is a wise man, and endued with knowledge among you? Let him show out of a good Conversation his works with meekness of Wisdom.
SERMON XIV. The best Men liable to the worst Treatment, from Mistaken Zealots. Preached on November 5. 1686. JOHN XVI. 2. They shall put you out of the Synagogues:
SERMON XIV. The best Men liable to the worst Treatment, from Mistaken Zealots. Preached on November 5. 1686. JOHN XVI. 2. They shall put you out of the Synagogues:
at the thoughts whereof, finding his Disciples to be exceedingly troubled, he comforts them by the Consideration of the great Benefit and Advantage which from thence would accrue to them;
At the thoughts whereof, finding his Disciples to be exceedingly troubled, he comforts them by the Consideration of the great Benefit and Advantage which from thence would accrue to them;
and in what kind they should suffer: They shall put you out of the Synagogues: Yea the time cometh, that whosoever killeth you will think that he doth God service.
and in what kind they should suffer: They shall put you out of the Synagogues: Yea the time comes, that whosoever kills you will think that he does God service.
So that our Saviour here fortells Two sorts of Persecution, which his Disciples should be Exercised withal, Excommunication; they shall put you out of their Synagogues:
So that our Saviour Here foretells Two sorts of Persecution, which his Disciples should be Exercised withal, Excommunication; they shall put you out of their Synagogues:
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And these perhaps were but several Kinds and Degrees of Excomunication; for the clearer understanding whereof, it will be requisite, briefly to explain the Three Degrees of Excommunication among the Jews.
And these perhaps were but several Kinds and Degrees of Excommunication; for the clearer understanding whereof, it will be requisite, briefly to explain the Three Degrees of Excommunication among the jews.
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and which he elsewhere expresseth by NONLATINALPHABET, or separation. Luke 6.22. Blessed are ye when men shall hate you, and when they shall separate yon from their company.
and which he elsewhere Expresses by, or separation. Luke 6.22. Blessed Are you when men shall hate you, and when they shall separate yond from their company.
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And the Effect of this Excommunication was to exclude Men from the Communion of the Church and People of God, and from his Service; which was a great disgrace;
And the Effect of this Excommunication was to exclude Men from the Communion of the Church and People of God, and from his Service; which was a great disgrace;
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The Second Degree of this Censure was called Cherem; which included the first, but extended farther, to the Confiscation of Goods into the Sacred Treasury, and devoting them to God;
The Second Degree of this Censure was called Cherem; which included the First, but extended farther, to the Confiscation of Goods into the Sacred Treasury, and devoting them to God;
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and himself separated from the congregation of those that had been carriied away. The Third Degree ws Shammatha, when the Rebellious and Contumacious Person was Anathematiz'd and Devoted,
and himself separated from the congregation of those that had been carriied away. The Third Degree us Shammatha, when the Rebellious and Contumacious Person was Anathematized and Devoted,
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than a final Sentence, whereby they were left to the Judgment of God, by some remarkable Judgment of his to be cut off from the Congregation of Israel.
than a final Sentence, whereby they were left to the Judgement of God, by Some remarkable Judgement of his to be Cut off from the Congregation of Israel.
For so indeed the word does not only import, but most properly signifie, whosoever killeth you shall think, NONLATINALPHABET, that he offers a Sacrifice to God;
For so indeed the word does not only import, but most properly signify, whosoever kills you shall think,, that he offers a Sacrifice to God;
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for so the word NONLATINALPHABET is sometimes used for a Sacrifice; but being joyned with NONLATINALPHABET seems necessarily to be determined to that Sense.
for so the word is sometime used for a Sacrifice; but being joined with seems necessarily to be determined to that Sense.
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From the words thus explained, I shall make these following Observations, very proper for our Consideration upon the Occasion of this day. 1. That the best of Men may be separated and excluded from the Communion of those who may assume to themselves to be the true and the only true Church;
From the words thus explained, I shall make these following Observations, very proper for our Consideration upon the Occasion of this day. 1. That the best of Men may be separated and excluded from the Communion of those who may assume to themselves to be the true and the only true Church;
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they did not cease for all that to be Members of the true Church of God. 3. That from uncharitable Censures Men do easily and almost naturally proceed to Cruel Actions.
they did not cease for all that to be Members of the true Church of God. 3. That from uncharitable Censures Men do Easily and almost naturally proceed to Cruel Actions.
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After they had put the Disciples of our Lord out of their Synagoguse, and thereby concluded them to be Hereticks and Reprobates, they presently proceed to kill them, as not worthy to live.
After they had put the Disciples of our Lord out of their Synagoguse, and thereby concluded them to be Heretics and Reprobates, they presently proceed to kill them, as not worthy to live.
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and yet our Saviour foretells, that the Jews should put his Disciples to death, being verily perswaded that in so doing they offered a most acceptable Sacrifice to God:
and yet our Saviour foretells, that the jews should put his Disciples to death, being verily persuaded that in so doing they offered a most acceptable Sacrifice to God:
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The Jews were not excused from the guilt of Persecution and Murder, for all they thought they did well in killing the Disciples of our Lord. 6. I observe that the Corruption of the best tilings is the worst.
The jews were not excused from the guilt of Persecution and Murder, for all they Thought they did well in killing the Disciples of our Lord. 6. I observe that the Corruption of the best tilings is the worst.
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Religion is the highest Accomplishment and Perfection of Humane Nature; and Zeal for God and his Truth an excellent Quality, and highly acceptable to God:
Religion is the highest Accomplishment and Perfection of Humane Nature; and Zeal for God and his Truth an excellent Quality, and highly acceptable to God:
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And what the Jews did in the beginning of Christianity, to the Apostles of our Lord and Saviour, hath been too frequently practised since, by some of the Professors of Christianity toward one another;
And what the jews did in the beginning of Christianity, to the Apostles of our Lord and Saviour, hath been too frequently practised since, by Some of the Professors of Christianity towards one Another;
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and branded with the odious Names of Hereticks and Apostates, by those who have arrogated to themselves to be the only Orthodox and true Church, and have gotten the external Power and Management of Religion into their hands;
and branded with the odious Names of Heretics and Apostates, by those who have arrogated to themselves to be the only Orthodox and true Church, and have got the external Power and Management of Religion into their hands;
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witness the Case of Athanasius and others, in the Reign and Prevalency of Arianism; and the ill Treatment, that not only particular Persons, Eminent for their Learning and Piety,
witness the Case of Athanasius and Others, in the Reign and Prevalency of Arianism; and the ill Treatment, that not only particular Persons, Eminent for their Learning and Piety,
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but whole Churches have met with in this kind, from that haughty and uncharitable Church, which makes nothing of thundering out this most fearful Sentence of Excommunication, against Persons,
but Whole Churches have met with in this kind, from that haughty and uncharitable Church, which makes nothing of thundering out this most fearful Sentence of Excommunication, against Persons,
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But it is our great Comfort, that the Apostles and Disciples of our Lord and Master were thus used, by a Church that made the same Pretences that they do,
But it is our great Comfort, that the Apostles and Disciples of our Lord and Master were thus used, by a Church that made the same Pretences that they do,
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But when it once comes to this, that a Church is infected with gross Errors and Corruptions, plainly contrary to the Word of God, especially if that Church will impose her Errors upon all that are of her Communion;
But when it once comes to this, that a Church is infected with gross Errors and Corruptions, plainly contrary to the Word of God, especially if that Church will impose her Errors upon all that Are of her Communion;
After the Jews had put the Disciples of our Lord out of their Synagogues, and thereby concluded them to be Hereticks and Reprobates; no wonder they should proceed to kill those, whom they thought not worthy to live;
After the jews had put the Disciples of our Lord out of their Synagogues, and thereby concluded them to be Heretics and Reprobates; no wonder they should proceed to kill those, whom they Thought not worthy to live;
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they shall put you out of their Synagogues, (says our Saviour) and when they have done that, they will soon think it a thing not only fit and reasonable,
they shall put you out of their Synagogues, (Says our Saviour) and when they have done that, they will soon think it a thing not only fit and reasonable,
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Uncharitableness naturally draws on Cruelty, and hardens Humane Nature towards those, of whom we have once conceived so hard an opinion, that they are Enemies to God and his Truth.
Uncharitableness naturally draws on Cruelty, and hardens Humane Nature towards those, of whom we have once conceived so hard an opinion, that they Are Enemies to God and his Truth.
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witness the severity of the Heathen Perfection of the Christians, which justified it self by the Uncharitable Opinion which they had conceived of them, that they were despisers of Religion and the Gods, and consequently Atheists;
witness the severity of the Heathen Perfection of the Christians, which justified it self by the Uncharitable Opinion which they had conceived of them, that they were despisers of Religion and the God's, and consequently Atheists;
that they were pertinacious and obstinate in their Opinions, that is, in the Modern Stile, they were Hereticks. And the like uncharitable conceit among Christians hath been thought a sufficient ground (even in the judgment of the Infallible Chair ) for the justification of several bloody Massacres, and the cruel Proceedings of the Inquisition against Persons suspected of Heresie;
that they were pertinacious and obstinate in their Opinions, that is, in the Modern Style, they were Heretics. And the like uncharitable conceit among Christians hath been Thought a sufficient ground (even in the judgement of the Infallible Chair) for the justification of several bloody Massacres, and the cruel Proceedings of the Inquisition against Persons suspected of Heresy;
and yet our Saviour foretels, that the Jews should put his Disciples to Death, being verily perswaded that in so doing they should offer a most acceptable Sacrifice to God;
and yet our Saviour foretells, that the jews should put his Disciples to Death, being verily persuaded that in so doing they should offer a most acceptable Sacrifice to God;
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But if Men will give up themselves to be swayed by self-Love and self-Conceit, to be governed by any base or corrupt Interest, to be blinded by Prejudice,
But if Men will give up themselves to be swayed by self-Love and self-Conceit, to be governed by any base or corrupt Interest, to be blinded by Prejudice,
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and bend their Judgments to their Prejudices, make them to stoop to their Pride, and blindly to follow their Passions, which way soever they lead them;
and bend their Judgments to their Prejudices, make them to stoop to their Pride, and blindly to follow their Passion, which Way soever they led them;
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for God usually leaves such persons to themselves, as run away from him, and is not concerned to secure those from splitting upon the most dangerous Rocks, who will stear their Course by no Compass,
for God usually leaves such Persons to themselves, as run away from him, and is not concerned to secure those from splitting upon the most dangerous Rocks, who will steer their Course by no Compass,
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Of this we have a plain, and full instance, in the Scribes and Pharisees, the chief Priests and Rulers among the Jews, who because they sought the Honour of Men,
Of this we have a plain, and full instance, in the Scribes and Pharisees, the chief Priests and Rulers among the jews, who Because they sought the Honour of Men,
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because they were prejudiced against the Meanness of our Saviour's Birth and Condition, and had upon false Grounds (tho' as they thought upon the Infallibility of Tradition,
Because they were prejudiced against the Meanness of our Saviour's Birth and Condition, and had upon false Grounds (though as they Thought upon the Infallibility of Tradition,
As if any pretence of Piety could give a Priviledge to do wickedly, and by how much the Wiser and Holier any Man took himself to be, he might do so much the worse things.
As if any pretence of Piety could give a Privilege to do wickedly, and by how much the Wiser and Holier any Man took himself to be, he might do so much the Worse things.
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And if God had not in a miraculous manner checkt him in his course, and changed his Mind, he would have spent his whole life in that course of Persecution and Cruelty,
And if God had not in a miraculous manner checked him in his course, and changed his Mind, he would have spent his Whole life in that course of Persecution and Cruelty,
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and would (with Pope Paul the IV. upon his Death-Bed) have recommended the Inquisition (or if he could have thought of any thing more severe) to the chief Priests and Rulers of the Jewish Church.
and would (with Pope Paul the IV. upon his Death-Bed) have recommended the Inquisition (or if he could have Thought of any thing more severe) to the chief Priests and Rulers of the Jewish Church.
because the very Matter and Substance of it is Evil, and Unlawful, and Damnable, tho' done for never so good an End. So St. Paul tells us, that they who said they might do evil, that good might come, their damnation was just.
Because the very Matter and Substance of it is Evil, and Unlawful, and Damnable, though done for never so good an End. So Saint Paul tells us, that they who said they might do evil, that good might come, their damnation was just.
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and (which is not unworthy of our observation) in his Epistle to the Roman Church; as if the Spirit of God, to whom all Times are present, had particularly directed him to give this Caution to that Church, that in future Ages they might be warned against so Pernicious a Principle,
and (which is not unworthy of our observation) in his Epistle to the Roman Church; as if the Spirit of God, to whom all Times Are present, had particularly directed him to give this Caution to that Church, that in future Ages they might be warned against so Pernicious a Principle,
for which, without the great Mercy of God, he had perisht everlastingly. 6. And lastly, I observe that the Corruption of the best things is the worst.
for which, without the great Mercy of God, he had perished everlastingly. 6. And lastly, I observe that the Corruption of the best things is the worst.
Religion is certainly the highest Accomplishment and Perfection of Humane Nature; and Zeal for God and his Truth an excellent Quality, and highly acceptable to God:
Religion is Certainly the highest Accomplishment and Perfection of Humane Nature; and Zeal for God and his Truth an excellent Quality, and highly acceptable to God:
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Our Saviour compares the Christian Religion, and the Ministers and Professors of it, to Salt and Light, The most useful and delightful things in the World.
Our Saviour compares the Christian Religion, and the Ministers and Professors of it, to Salt and Light, The most useful and delightful things in the World.
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It is hardly credible how madly he laid about him, but that he himself gives us the account of it, Acts 26.9, 10, 11. I verily thought with my self (says he) that I ought to do many things, contrary to the name of Jesus of Nazareth;
It is hardly credible how madly he laid about him, but that he himself gives us the account of it, Acts 26.9, 10, 11. I verily Thought with my self (Says he) that I ought to do many things, contrary to the name of jesus of Nazareth;
and I punished them oft in every Synagogue, and compel'd them to blaspheme, and being exceedingly mad against them, I persecuted them, even to strange Cities.
and I punished them oft in every Synagogue, and compelled them to Blaspheme, and being exceedingly mad against them, I persecuted them, even to strange Cities.
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I might descend lower, and give Instances both of former and later times, of Emperours and Princes, both Heathen and Christian, that of themselves were mild and gentle;
I might descend lower, and give Instances both of former and later times, of emperors and Princes, both Heathen and Christian, that of themselves were mild and gentle;
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and that notwithstanding Rome had been so often sackt by Barbarous Nations) and his selling it to inrich his Family [ quod non fecerant Barbari, fecerunt Barberini ] may, with changing the Name and Occasion, be applyed to a great many others;
and that notwithstanding Room had been so often sacked by Barbarous nations) and his selling it to enrich his Family [ quod non fecerant Barbari, fecerunt Barberini ] may, with changing the Name and Occasion, be applied to a great many Others;
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that they have been guilty of those Cruelties against Christians, upon account of difference in Religion, which the most Barbarous Nations never exorcised upon one another.
that they have been guilty of those Cruelties against Christians, upon account of difference in Religion, which the most Barbarous nations never exorcised upon one Another.
I have done with the Observations and the Text; and shall I now need to make any Application of what hath been said, to the Occasion of this day? The thing applys it self;
I have done with the Observations and the Text; and shall I now need to make any Application of what hath been said, to the Occasion of this day? The thing Applies it self;
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since the horrid Design of this Day was undertaken and carried on upon the same Pretences and Principles, upon which the Jews persecuted the Disciples of our Lord,
since the horrid Design of this Day was undertaken and carried on upon the same Pretences and Principles, upon which the jews persecuted the Disciples of our Lord,
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for they first thunder'd out an Excommunication against them, and then took it for granted, that it would be an acceptable Sacrifice to God, to destroy them.
for they First thundered out an Excommunication against them, and then took it for granted, that it would be an acceptable Sacrifice to God, to destroy them.
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It is a thing so scandalous to Humane Nature, and so great a Reflection upon any Church and Religion, to be accessory to the contriving or countenancing of any such Design, that I am very well contented, that it should be confined to as narrow a compass as may be,
It is a thing so scandalous to Humane Nature, and so great a Reflection upon any Church and Religion, to be accessory to the contriving or countenancing of any such Design, that I am very well contented, that it should be confined to as narrow a compass as may be,
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and yet at last prove to have been all the while a Blasphemer, and a Murderer, and the greatest of Sinners; for none of these Pretences are sufficient to warrant and sanctifie a wicked action:
and yet At last prove to have been all the while a Blasphemer, and a Murderer, and the greatest of Sinners; for none of these Pretences Are sufficient to warrant and sanctify a wicked actium:
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Before this can be done, the immutable nature of Good and Evil must be changed. I will conclude all with that gentle Reproof of our Blessed Saviour to his Disciples,
Before this can be done, the immutable nature of Good and Evil must be changed. I will conclude all with that gentle Reproof of our Blessed Saviour to his Disciples,
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when their Zeal for him had transported them to make that cruel Request to him, that he would (as Elias had done upon a like occasion) call for fire from heaven to destroy the Samaritans:
when their Zeal for him had transported them to make that cruel Request to him, that he would (as Elias had done upon a like occasion) call for fire from heaven to destroy the Samaritans:
hereby declaring to us the true Spirit and •••per of Christianity, and that they 〈 ◊ 〉 contrary to it, are ignorant 〈 … 〉 •ature of the Christian Religion:
hereby declaring to us the true Spirit and •••per of Christianity, and that they 〈 ◊ 〉 contrary to it, Are ignorant 〈 … 〉 •ature of the Christian Religion:
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SERMON XV. The Duty and Reason of Praying for Governours. Preached on the 29 of May. 1693. 1 TIM. II. 1, 2. I exhort therefore, that first of all, supplications, prayers, intercessions, and giving of thanks be made for all men:
SERMON XV. The Duty and Reason of Praying for Governors. Preached on the 29 of May. 1693. 1 TIM. II 1, 2. I exhort Therefore, that First of all, supplications, Prayers, intercessions, and giving of thanks be made for all men:
I Need not tell any here, that this Day is appointed by Authority for an Anniversary Solemnity, in a grateful Commemoration of the great Mercy of God to these Nations, in putting an end to the intestine Wars and Confusions of many Years, in restoring to us our own ancient Government and Laws,
I Need not tell any Here, that this Day is appointed by authority for an Anniversary Solemnity, in a grateful Commemoration of the great Mercy of God to these nations, in putting an end to the intestine Wars and Confusions of many years, in restoring to us our own ancient Government and Laws,
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And tho' the Glory of this Day hath been not a little sullied and obscured by many things which have happened since that Time, fitter now to be buried in Silence and Oblivion,
And though the Glory of this Day hath been not a little sullied and obscured by many things which have happened since that Time, fitter now to be buried in Silence and Oblivion,
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so that we may now with great joy look back upon it, as designed by the wise Providence of God, to make way for the Happiness which we now enjoy under their present Majesties, by whom, under God, we have been delivered from that terrible and imminent Danger which threatned our Religion and Laws, and the very Constitution it self of our ancient Government. And to this Occasion, no kind of Argument can be more proper and suitable, than that which the Text affords to our Consideration, in this Injunction of St. Paul to Timothy, to take care that in the Publick Worship of God, Supplications and Thanksgivings be put up to God, for Kings, and all that are in authority. I exhort therefore, &c. In which Words there are Four things considerable.
so that we may now with great joy look back upon it, as designed by the wise Providence of God, to make Way for the Happiness which we now enjoy under their present Majesties, by whom, under God, we have been Delivered from that terrible and imminent Danger which threatened our Religion and Laws, and the very Constitution it self of our ancient Government. And to this Occasion, no kind of Argument can be more proper and suitable, than that which the Text affords to our Consideration, in this Injunction of Saint Paul to Timothy, to take care that in the Public Worship of God, Supplications and Thanksgivings be put up to God, for Kings, and all that Are in Authority. I exhort Therefore, etc. In which Words there Are Four things considerable.
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1. By NONLATINALPHABET, which we render Supplications, is probably meant that part or kind of Prayer, wherein we supplicate God for the Pardon of our Sins,
1. By, which we render Supplications, is probably meant that part or kind of Prayer, wherein we supplicate God for the Pardon of our Sins,
and these are most properly call'd Prayers. 3. By NONLATINALPHABET, seems to be particularly meant Pleadings and Intercessions on the behalf of others.
and these Are most properly called Prayers. 3. By, seems to be particularly meant Pleadings and Intercessions on the behalf of Others.
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And these several sorts of Prayer, St. Chrysostom, in his Comment upon this Text, tells us were Publickly used in his Time, in the daily Service of the Church;
And these several sorts of Prayer, Saint Chrysostom, in his Comment upon this Text, tells us were Publicly used in his Time, in the daily Service of the Church;
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but our bare Wishes signifie nothing, unless we direct them to God, who is able to confer upon them the Blessings and Good Things which we wish to them.
but our bore Wishes signify nothing, unless we Direct them to God, who is able to confer upon them the Blessings and Good Things which we wish to them.
nay, the Scripture seems to say, that God hath a more particular regard to the Prayers of the poor. So that we may be liberal and bountiful in our Prayers to those, to whom we are able to give nothing else;
nay, the Scripture seems to say, that God hath a more particular regard to the Prayers of the poor. So that we may be liberal and bountiful in our Prayers to those, to whom we Are able to give nothing Else;
viz. for those who have the greatest and most publick influence of all others, upon the peace and happiness of Mankind, for Kings, and for all that are in authority;
viz. for those who have the greatest and most public influence of all Others, upon the peace and happiness of Mankind, for Kings, and for all that Are in Authority;
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And Josephus tells us, that when the Jews were made subject to the Romans (tho' it was by Conquest) twice a day they offered up Sacrifices for the life and safety of the Emperour.
And Josephus tells us, that when the jews were made Subject to the Roman (though it was by Conquest) twice a day they offered up Sacrifices for the life and safety of the Emperor.
I exhort therefore, first of all (saith the Apostle,) &c. Now the Apostle here in the Text expresseth Two great Advantages of Government, which upon the Matter do comprehend all the rest. 1. That by Government we are Secured in our Civil Rights and Interests, in the quiet and peaceable Possession of what is our own. 2. That we may thereby be protected in the free Practice and Exercise of Religion and Virtue.
I exhort Therefore, First of all (Says the Apostle,) etc. Now the Apostle Here in the Text Expresses Two great Advantages of Government, which upon the Matter do comprehend all the rest. 1. That by Government we Are Secured in our Civil Rights and Interests, in the quiet and peaceable Possession of what is our own. 2. That we may thereby be protected in the free Practice and Exercise of Religion and Virtue.
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I shall briefly consider these Two particulars, and then endeavour to shew, what Obligation the Consideration of them lays upon us, both to Pray to God in the behalf of our Princes and Governours,
I shall briefly Consider these Two particulars, and then endeavour to show, what Obligation the Consideration of them lays upon us, both to Pray to God in the behalf of our Princes and Governors,
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but every Man must be perpetually upon his guard against all the World, and exposed to continual Violence and Injuries from those, who are too many, and too strong for him;
but every Man must be perpetually upon his guard against all the World, and exposed to continual Violence and Injuries from those, who Are too many, and too strong for him;
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so that all our quiet and security from Fear and Danger, from the Fraud and Oppression of those who are more Crafty and Powerful than our selves, from endless Confusions and Distractions,
so that all our quiet and security from fear and Danger, from the Fraud and Oppression of those who Are more Crafty and Powerful than our selves, from endless Confusions and Distractions,
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because all that Wit and Sagacity, all that Cunning and Contrivance, which Mankind hath above the Bruit Creatures, would but enable them to do so much the more Mischief to one another,
Because all that Wit and Sagacity, all that Cunning and Contrivance, which Mankind hath above the Bruit Creatures, would but enable them to do so much the more Mischief to one Another,
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that we are not in perpetual Terrour and Apprehension of mortal Dangers, and that we are at any time free from the Invasion of what we at present possess, by the fraud and force of others, is solely the Effect of this great Blessing,
that we Are not in perpetual Terror and Apprehension of Mortal Dangers, and that we Are At any time free from the Invasion of what we At present possess, by the fraud and force of Others, is solely the Effect of this great Blessing,
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and Divine Appointment of Government, to preserve the peace of Humane Society, and by wise and wholsome Laws, to tye up Mens Hands from mutual Injuries and Violence.
and Divine Appointment of Government, to preserve the peace of Humane Society, and by wise and wholesome Laws, to tie up Men's Hands from mutual Injuries and Violence.
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and under his own Fig-tree, and that there shall be none to make us afraid. So that if Security is necessary to the Comfort and Happiness of Mankind; then Government is so too:
and under his own Fig tree, and that there shall be none to make us afraid. So that if Security is necessary to the Comfort and Happiness of Mankind; then Government is so too:
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2. Another great Benefit which may reasonably be expected from Government (tho' it does always so happen) is, that Men are protected by it, in the free Exercise and Practice of Religion and Virtue.
2. another great Benefit which may reasonably be expected from Government (though it does always so happen) is, that Men Are protected by it, in the free Exercise and Practice of Religion and Virtue.
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Therefore we should pray for Kings, and for all that are in authority, (says the Apostle) that we may lead quiet and peaceable lives in all godliness and honesty;
Therefore we should pray for Kings, and for all that Are in Authority, (Says the Apostle) that we may led quiet and peaceable lives in all godliness and honesty;
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But even then, tho' Good Men may receive great harms and injuries from Persecuting Princes and Governors; (as the Primitive Christians did from several of the Roman Emperors) yet then it so happens, that Good Men have some considerable Benefit and Protection from the Civil Government and Laws, being for the most part preserved from the fury and rage of the Multitude;
But even then, though Good Men may receive great harms and injuries from Persecuting Princes and Governors; (as the Primitive Christians did from several of the Roman Emperor's) yet then it so happens, that Good Men have Some considerable Benefit and Protection from the Civil Government and Laws, being for the most part preserved from the fury and rage of the Multitude;
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Nay, farther yet, against Humility and Meekness, against Modesty and Patience, against Temperance and Chastity, against Peaceableness and obedience to Government, against Justice and Gratitude, against Charity and Forgiveness of Injuries, against these and such like Virtues, the Apostle has told us, there is no Law. Against the Practice of these (without some of which Government could not possibly subsist) no Perfection was ever raised, no not by the worst of Governors:
Nay, farther yet, against Humility and Meekness, against Modesty and Patience, against Temperance and Chastity, against Peaceableness and Obedience to Government, against justice and Gratitude, against Charity and Forgiveness of Injuries, against these and such like Virtues, the Apostle has told us, there is no Law. Against the Practice of these (without Some of which Government could not possibly subsist) no Perfection was ever raised, no not by the worst of Governors:
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so that they were not perpetually exposed to popular Rage and Cruelty, and the Violence of Wicked and Ʋnreasonable Men; Which would not only have hindred the progress of Christianity,
so that they were not perpetually exposed to popular Rage and Cruelty, and the Violence of Wicked and Ʋnreasonable Men; Which would not only have hindered the progress of Christianity,
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Besides that by the favour and protection of Government, the Christians had many considerable Intervals of Peace and Ease, which gave Christianity a breathing time,
Beside that by the favour and protection of Government, the Christians had many considerable Intervals of Peace and Ease, which gave Christianity a breathing time,
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and Prayers for it so much the more necessary, yea and Thanksgivings to God for it very reasonable, upon account of the common Benefits and Advantages of it to Humane Society.
and Prayers for it so much the more necessary, yea and Thanksgivings to God for it very reasonable, upon account of the Common Benefits and Advantages of it to Humane Society.
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Besides that Christians did hope and believe, that the Civil Government might in time be gained, to give its countenance and assistance to Christianity,
Beside that Christians did hope and believe, that the Civil Government might in time be gained, to give its countenance and assistance to Christianity,
In the mean time, Christians were patiently to Obey and Suffer in expectation of those Glorious Rewards in another World, which were promised to their Faith and Patience;
In the mean time, Christians were patiently to Obey and Suffer in expectation of those Glorious Rewards in Another World, which were promised to their Faith and Patience;
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and to pray for the Powers that Persecuted them, that they also might be brought to the acknowledgment of the Truth, and might use that Power which God had committed to them,
and to pray for the Powers that Persecuted them, that they also might be brought to the acknowledgment of the Truth, and might use that Power which God had committed to them,
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Second Place, to shew what Obligation the Consideration of the mighty Benefits and Advantages of Government lays upon us, both to pray to God on the behalf of Princes and Governors,
Second Place, to show what Obligation the Consideration of the mighty Benefits and Advantages of Government lays upon us, both to pray to God on the behalf of Princes and Governors,
Because in their Welfare and Prosperity the Publick Peace and Happiness doth chiefly consist, and in the Publick Good consists the Good of particular Persons;
Because in their Welfare and Prosperity the Public Peace and Happiness does chiefly consist, and in the Public Good consists the Good of particular Persons;
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and above all, the Piety and Goodness of Princes and Magistrates (especially those who are in highest Place of Authority) have a general good influence upon the Manners of Men, both for the discountenancing of Wickedness and Vice,
and above all, the Piety and goodness of Princes and Magistrates (especially those who Are in highest Place of authority) have a general good influence upon the Manners of Men, both for the discountenancing of Wickedness and Vice,
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Of which proceedings of the Divine Justice towards the People of Israel, there are many remarkable instances in Scripture, where God Rewarded the Piety of Good Princes, with great Blessings upon their People,
Of which proceedings of the Divine justice towards the People of Israel, there Are many remarkable instances in Scripture, where God Rewarded the Piety of Good Princes, with great Blessings upon their People,
Thus David, (otherwise a very good King,) sinned in Numbring the People, and the Plague fell upon them; he was Punisht in the Calamity of his People.
Thus David, (otherwise a very good King,) sinned in Numbering the People, and the Plague fell upon them; he was Punished in the Calamity of his People.
because their good and prosperity is ours, their Goodness and Righteousness, their Personal Piety and Virtues extend to us, and have a Mighty Influence upon us, to excite and encourage us to follow their good Example,
Because their good and Prosperity is ours, their goodness and Righteousness, their Personal Piety and Virtues extend to us, and have a Mighty Influence upon us, to excite and encourage us to follow their good Exampl,
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And we ought likewise to do this out of Charity and Compassion to our Princes and Governours, whose Condition is in truth rather to be pityed than envied,
And we ought likewise to do this out of Charity and Compassion to our Princes and Governors, whose Condition is in truth rather to be pitied than envied,
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and whose high Place and Dignity is much more to be dreaded than desired by a wise Man, considering how heavy a Burden they sustain, what Dangers they are continually exposed to, what Cares and Troubles and Censures they daily undergo, for our Safety and Ease.
and whose high Place and Dignity is much more to be dreaded than desired by a wise Man, considering how heavy a Burden they sustain, what Dangers they Are continually exposed to, what Cares and Troubles and Censures they daily undergo, for our Safety and Ease.
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So that whatever Ambitious and Inconsiderate Men may think, wise Men do certainly know and find by experience, that to discharge with care and faithfulness all the Parts of a good Governor, is a very difficult and troublesome Province.
So that whatever Ambitious and Inconsiderate Men may think, wise Men do Certainly know and find by experience, that to discharge with care and faithfulness all the Parts of a good Governor, is a very difficult and troublesome Province.
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so likewise for his powerful Grace to preserve them from Sin and Evil, in the midst of those manifold Temptations to which they are continually exposed, in appearance much beyond other Men, from the heighth of their Condition,
so likewise for his powerful Grace to preserve them from since and Evil, in the midst of those manifold Temptations to which they Are continually exposed, in appearance much beyond other Men, from the height of their Condition,
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from the abundance of all things, which Minister to Luxury and Excess; and from the officious fertility of Parasites and Flatterers, who sooth them in their Faults,
from the abundance of all things, which Minister to Luxury and Excess; and from the officious fertility of Parasites and Flatterers, who sooth them in their Faults,
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and good Princes, who lay to heart the Interests of their People, and endeavour by all the wise Methods and honest Arts of Government, effectually to procure it;
and good Princes, who lay to heart the Interests of their People, and endeavour by all the wise Methods and honest Arts of Government, effectually to procure it;
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as if their Power were so far from being a Temptation to them to do Evil, that on the contrary, the Consideration of it is one of the best and strongest Arguments to restrain them from it.
as if their Power were so Far from being a Temptation to them to do Evil, that on the contrary, the Consideration of it is one of the best and Strongest Arguments to restrain them from it.
so much the greater Priviledge they have to be more extravagantly bad than others: but if the Matter be really considered, the Argument runs the other way;
so much the greater Privilege they have to be more extravagantly bad than Others: but if the Matter be really considered, the Argument runs the other Way;
Their Power, supposing it never so uncontroulable and unaccountable, would be so far from being in Reason a Temptation to them to do what they ought not, that in truth it would set them above the Temptation of doing an ill thing;
Their Power, supposing it never so uncontrollable and unaccountable, would be so Far from being in Reason a Temptation to them to do what they ought not, that in truth it would Set them above the Temptation of doing an ill thing;
according to the reasoning of the Author of the Book of Wisdom, who Argues thus with God, It is not (says he) agreeable with thy Power to condemn him that hath not deserved to be punished;
according to the reasoning of the Author of the Book of Wisdom, who Argues thus with God, It is not (Says he) agreeable with thy Power to condemn him that hath not deserved to be punished;
Infinite Power is the Foundation and Principle of Goodness and Righteousness, and an All-powerful Being is good and Righteous, not only from Choice, but from a Necessity of Nature.
Infinite Power is the Foundation and Principle of goodness and Righteousness, and an All-powerful Being is good and Righteous, not only from Choice, but from a Necessity of Nature.
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And this is the true Ground and Reason of that Saying of St. James, that God canot be tempted with Evil, because his infinite Power sets him above all Temptation to it:
And this is the true Ground and Reason of that Saying of Saint James, that God canot be tempted with Evil, Because his infinite Power sets him above all Temptation to it:
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For what Reason can be imagined, why he that hath all Power should have any inclination to be otherwise than good? What can tempt him thereto? Since he that hath all Power can neither have any hopes of being greater than he is,
For what Reason can be imagined, why he that hath all Power should have any inclination to be otherwise than good? What can tempt him thereto? Since he that hath all Power can neither have any hope's of being greater than he is,
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And all Temptation is founded either in hope or fear, and where neither of these can have any place, there can be no occasion, no possible Motive or Temptation to Evil;
And all Temptation is founded either in hope or Fear, and where neither of these can have any place, there can be no occasion, no possible Motive or Temptation to Evil;
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The summ of what I have said upon this Argument, and the design indeed of it, is to shew, that the greater Power and Authority any one hath, the less Liberty he hath to do any thing that is bad.
The sum of what I have said upon this Argument, and the Design indeed of it, is to show, that the greater Power and authority any one hath, the less Liberty he hath to do any thing that is bad.
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And I have been the larger upon this, because I would fain imprint upon the Minds of Persons, whom the Providence of God hath invested with great Power and Authority, that as they have great opportunities of doing more good than others,
And I have been the larger upon this, Because I would fain imprint upon the Minds of Persons, whom the Providence of God hath invested with great Power and authority, that as they have great opportunities of doing more good than Others,
and because they are less subject to the coercive Power of Law, do for that Reason think themselves so much the more obliged to be a Law to themselves. Blessed be God for the Happiness which we enjoy in this respect;
and Because they Are less Subject to the coercive Power of Law, do for that Reason think themselves so much the more obliged to be a Law to themselves. Blessed be God for the Happiness which we enjoy in this respect;
and let us earnestly beseech him, that he would be pleased to bestow such a plentiful measure of his Grace and Holy Spirit, on our most Gracious King and Queen,
and let us earnestly beseech him, that he would be pleased to bestow such a plentiful measure of his Grace and Holy Spirit, on our most Gracious King and Queen,
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And now to apply this to our selves, and to the Occasion of this Day. By all that hath been said, we cannot but be convinced, what Cause we have to bless God for that happy Government which we live under, that excellent Constitution, under the gentle Influences whereof we enjoy more Liberty, more Plenty,
And now to apply this to our selves, and to the Occasion of this Day. By all that hath been said, we cannot but be convinced, what Cause we have to bless God for that happy Government which we live under, that excellent Constitution, under the gentle Influences whereof we enjoy more Liberty, more Plenty,
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when our Sins and Provocations are so many and great, and there lies so heavy a poal of Guilt upon us? When the person of his Sacred Majesty is exposed to so much Hazard, not only in the high Places of the Field, but from the restless Attempts of the malicious and implacable Enemies of our Peace and Religion, that he would be graciously pleased to go forth with our Armies and Fleets, and not remember our Iniquities against us,
when our Sins and Provocations Are so many and great, and there lies so heavy a poal of Gilded upon us? When the person of his Sacred Majesty is exposed to so much Hazard, not only in the high Places of the Field, but from the restless Attempts of the malicious and implacable Enemies of our Peace and Religion, that he would be graciously pleased to go forth with our Armies and Fleets, and not Remember our Iniquities against us,
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that he may rejoyce over us to do us good, and may at last think Thoughts of Peace towards us, Thoughts of Good and not of Evil, to give us an expected End of our Troubles.
that he may rejoice over us to do us good, and may At last think Thoughts of Peace towards us, Thoughts of Good and not of Evil, to give us an expected End of our Troubles.
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SERMON XVI. The Love of God to Men, in the Incarnation of Christ. Preached in the Chapel of Lambeth-House, ON Christmas-Day, 1691. 1 JOHN IV. 9. In this was manifested the love of Go towards us, because that God sent his only-begotten Son into the world, that we might live through him.
SERMON XVI. The Love of God to Men, in the Incarnation of christ. Preached in the Chapel of Lambeth-House, ON Christmas day, 1691. 1 JOHN IV. 9. In this was manifested the love of Go towards us, Because that God sent his onlybegotten Son into the world, that we might live through him.
that is, by this it plainly appears, that God had a mighty Love for us, That he sent his only-begotten Son into the World, that we might live through him.
that is, by this it plainly appears, that God had a mighty Love for us, That he sent his onlybegotten Son into the World, that we might live through him.
That he should be pleased to take our Case into Consideration, and to concern himself for our Happiness. II. That he should design so great a Benefit to us, which is here exprest by Life;
That he should be pleased to take our Case into Consideration, and to concern himself for our Happiness. II That he should Design so great a Benefit to us, which is Here expressed by Life;
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It is a great Evidence of the Love of God to Mankind, that he was pleased to take our Case into Consideration, and to concern himself for our Happiness.
It is a great Evidence of the Love of God to Mankind, that he was pleased to take our Case into Consideration, and to concern himself for our Happiness.
We use to value a small Favour, if it be done to us by one that is far above us, more than a far greater, done to us by a mean and inconsiderable Person.
We use to valve a small Favour, if it be done to us by one that is Far above us, more than a Far greater, done to us by a mean and inconsiderable Person.
This made David to break out into such Admiration, when he considered the ordinary Providence of God towards Mankind, Lord, what is Man, that thou art mindful of him!
This made David to break out into such Admiration, when he considered the ordinary Providence of God towards Mankind, Lord, what is Man, that thou art mindful of him!
so that if God had not had a peculiar Pity and Regard to the Sons of Men, he might have placed his Affection and Care, upon a much nobler Order of Creatures than we are,
so that if God had not had a peculiar Pity and Regard to the Sons of Men, he might have placed his Affection and Care, upon a much Nobler Order of Creatures than we Are,
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but yet for Reasons best known to his Infinite Wisdom, God past by them, and was pleased to consider us. This the Apostle to the Hebrews takes notice of,
but yet for Reasons best known to his Infinite Wisdom, God passed by them, and was pleased to Consider us. This the Apostle to the Hebrews Takes notice of,
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This the Scripture expresseth to us by Life; and it is usual in Scripture to express the best and most desirable things by Life; because as it is one of the greatest Blessings,
This the Scripture Expresses to us by Life; and it is usual in Scripture to express the best and most desirable things by Life; Because as it is one of the greatest Blessings,
And this Expression is very proper to our Case because Life signifies the reparation of all that which was lost by the Fall of Man. For Man by his willful Degeneracy and Apostacy from God, is sunk into a State of Sin and Misery, both which the Scripture is wont to express by Death. In respect of our Sinful State we are Spiritually Dead;
And this Expression is very proper to our Case Because Life signifies the reparation of all that which was lost by the Fallen of Man. For Man by his wilful Degeneracy and Apostasy from God, is sunk into a State of since and Misery, both which the Scripture is wont to express by Death. In respect of our Sinful State we Are Spiritually Dead;
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1. We were Spiritually Dead, Dead in Trespasses and Sins, as the Apostle speaks, Eph. 2.1, 2. You hath he quickned, who were dead in trespasses and sins, wherein in times past ye walked, according to the course of this world.
1. We were Spiritually Dead, Dead in Trespasses and Sins, as the Apostle speaks, Ephesians 2.1, 2. You hath he quickened, who were dead in Trespasses and Sins, wherein in times passed you walked, according to the course of this world.
So the Apostle speaking of those who live in sinful Lusts and Pleasures, says of them, that they are dead while they live, 1 Tim. 5.6. What Corrupt Humours are to the Body, that Sin is to the Soul, their Disease and their Death.
So the Apostle speaking of those who live in sinful Lustiest and Pleasures, Says of them, that they Are dead while they live, 1 Tim. 5.6. What Corrupt Humours Are to the Body, that since is to the Soul, their Disease and their Death.
by restoring us to the Life of Grace and Holiness, and destroying the Body of Sin in us, that henceforth we should not serve Sin. And that this is a great Argument of the mighty Love of God to us, the Apostle tells us, Eph. 2.4, 5. God who is rich in mercy,
by restoring us to the Life of Grace and Holiness, and destroying the Body of since in us, that henceforth we should not serve Sin. And that this is a great Argument of the mighty Love of God to us, the Apostle tells us, Ephesians 2.4, 5. God who is rich in mercy,
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It is a kindness infinitely greater, than to redeem us from the most wretched Slavery, or to rescue us from the most dreadful and cruel Temporal Death;
It is a kindness infinitely greater, than to Redeem us from the most wretched Slavery, or to rescue us from the most dreadful and cruel Temporal Death;
and this being our Case, God in tender Commiseration and Pity to Mankind, was pleased to send his Son into the World, to inter pose between the Justice of God and the Demerits of Men;
and this being our Case, God in tender Commiseration and Pity to Mankind, was pleased to send his Son into the World, to inter pose between the justice of God and the Demerits of Men;
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And was not this great Love, to design and provide so great a Benefit and Blessing for us, to send his Son Jesus to bless us, in turning away every one of us from our Iniquities? Our Blessed Saviour, who came from the bosom of his Father, and knew his tender Affection and Compassion to Mankind, speaks of this as a most wonderful and unparallell'd expression of his Love to us, John 3.16.
And was not this great Love, to Design and provide so great a Benefit and Blessing for us, to send his Son jesus to bless us, in turning away every one of us from our Iniquities? Our Blessed Saviour, who Come from the bosom of his Father, and knew his tender Affection and Compassion to Mankind, speaks of this as a most wondered and unparalleled expression of his Love to us, John 3.16.
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so strangely, so beyond our biggest hopes, nay, so contrary to all reasonable expectation, as to send his only-begotten Son, to seek and to save the sinful Sons of Men.
so strangely, so beyond our biggest hope's, nay, so contrary to all reasonable expectation, as to send his onlybegotten Son, to seek and to save the sinful Sons of Men.
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how would this have alarmed the guilty Consciences of sinful Men, and fill'd them with infinite Jealousies and Suspicion, with fearful expectations of Wrath and fiery Indignation to consume them!
how would this have alarmed the guilty Consciences of sinful Men, and filled them with infinite Jealousies and Suspicion, with fearful Expectations of Wrath and fiery Indignation to consume them!
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For considering the great Wickedness and Degeneracy of Mankind, what could we have thought, but that surely God was sending his Son upon a design of vengeance to Chastise a Sinful World, to Vindicate the Honour of his despised Laws,
For considering the great Wickedness and Degeneracy of Mankind, what could we have Thought, but that surely God was sending his Son upon a Design of vengeance to Chastise a Sinful World, to Vindicate the Honour of his despised Laws,
and to revenge the multiplyed Affronts which had been offered to the highest Majesty of Heaven, by his Pitiful and Ungrateful Creatures? Our own Guilt would have been very apt to have fill'd us with such Imaginations as these, that in all likelihood the Son of God was coming to Judgment, to call the Wicked World to an Account, to proceed against his Father's Rebels, to pass Sentence upon them,
and to revenge the multiplied Affronts which had been offered to the highest Majesty of Heaven, by his Pitiful and Ungrateful Creatures? Our own Gilded would have been very apt to have filled us with such Imaginations as these, that in all likelihood the Son of God was coming to Judgement, to call the Wicked World to an Account, to proceed against his Father's Rebels, to pass Sentence upon them,
so it follows in the next Words, God sent not his Son into the world, to condemn the world, (intimating that this we might justly have imagin'd and feared) but upon a quite contrary Design, that through him the world might be saved.
so it follows in the next Words, God sent not his Son into the world, to condemn the world, (intimating that this we might justly have imagined and feared) but upon a quite contrary Design, that through him the world might be saved.
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for God so loved the world, that he gave his only-begotten Son, not only that whosoever believes in him might not perish, but might have everlasting life. This is the Second Evidence of God's great Love to us, the greatness of the Blessing and Benefit which he had designed and provided for us, that we might live through him;
for God so loved the world, that he gave his onlybegotten Son, not only that whosoever believes in him might not perish, but might have everlasting life. This is the Second Evidence of God's great Love to us, the greatness of the Blessing and Benefit which he had designed and provided for us, that we might live through him;
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he sent his only-begotten Son. 2. How much he abased him, in Order to the effecting and accomplishing of this Design, implyed in these words, he sent him into the World.
he sent his onlybegotten Son. 2. How much he abased him, in Order to the effecting and accomplishing of this Design, employed in these words, he sent him into the World.
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What an Endearment is it of the Mercy of our Redemption, that God was pleased to employ upon this Design no meaner Person than his own Son, his begotten Son;
What an Endearment is it of the Mercy of our Redemption, that God was pleased to employ upon this Design no meaner Person than his own Son, his begotten Son;
for unto which of the Angels said he at any time, thou art my Son, this day have I begotten thee, as the Apostle Reasons, Heb. 1.5. He must be a great Person indeed to whom this Title belongs, of the begotten Son of God;
for unto which of the Angels said he At any time, thou art my Son, this day have I begotten thee, as the Apostle Reasons, Hebrew 1.5. He must be a great Person indeed to whom this Title belongs, of the begotten Son of God;
but this Circumstance makes it much greater, that it was his only Son; hereby I know that thou fearest God (says the Angel) since thou hast not with-held thy Son, thine only Son from me.
but this Circumstance makes it much greater, that it was his only Son; hereby I know that thou Fearest God (Says the Angel) since thou hast not withheld thy Son, thine only Son from me.
Before this, God had tryed several Ways with Mankind, and employed several Messengers to us; sometimes he sent his Angels, and many times his Servants the Prophets:
Before this, God had tried several Ways with Mankind, and employed several Messengers to us; sometime he sent his Angels, and many times his Servants the prophets:
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Such was the Love of God towards us, that rather than our Recovery should not be effected, he would employ in this Work the greatest and dearest Person to him both in Heaven and Earth, his only begotten Son; in this was the Love of God manifested, that he sent his only-begotten Son, that we might live through him.
Such was the Love of God towards us, that rather than our Recovery should not be effected, he would employ in this Work the greatest and dearest Person to him both in Heaven and Earth, his only begotten Son; in this was the Love of God manifested, that he sent his onlybegotten Son, that we might live through him.
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2. Let us consider how much this Clorious and Excellent Person was abased, in order to the effecting and accomplishing of this Design, which is here exprest by sending him into the World;
2. Let us Consider how much this Clorious and Excellent Person was abased, in order to the effecting and accomplishing of this Design, which is Here expressed by sending him into the World;
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truly and really God) yet he made himself of no Reputation, NONLATINALPHABET, he empty'd himself, was contented to be strangely lessen'd and diminish'd, and took upon him the Form of a Servant, or Slave, and was made in the likeness of Men;
truly and really God) yet he made himself of no Reputation,, he emptied himself, was contented to be strangely lessened and diminished, and took upon him the From of a Servant, or Slave, and was made in the likeness of Men;
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Herein is the Love of God manifested, that the kindness began on his part, and not on ours; that being neither obliged nor desired by us, he did freely and of his own accord, send his only-begotten Son into the world, that we might live through him.
Herein is the Love of God manifested, that the kindness began on his part, and not on ours; that being neither obliged nor desired by us, he did freely and of his own accord, send his onlybegotten Son into the world, that we might live through him.
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This is the Inference which the Apostle makes in the next Verse but one after the Text, Beloved, if God so loved us, we ought also to love one another.
This is the Inference which the Apostle makes in the next Verse but one After the Text, beloved, if God so loved us, we ought also to love one Another.
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And this is the proper Season for it, when we Commemorate the greatest Blessing and Benefit that was ever conferred on Mankind, The Son of God sent into the world, on purpose to redeem and save us.
And this is the proper Season for it, when we Commemorate the greatest Blessing and Benefit that was ever conferred on Mankind, The Son of God sent into the world, on purpose to Redeem and save us.
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And therefore I cannot but very much commend the Custom of Feeding and Relieving the Poor, more especially at this time, when the Poor do usually stand most in need of it,
And Therefore I cannot but very much commend the Custom of Feeding and Relieving the Poor, more especially At this time, when the Poor do usually stand most in need of it,
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These are the Conditions of our Happiness, and if we submit to them we are Heirs of Eternal Life; if we refuse, we are Sons of Perdition, eternally lost and undone;
These Are the Conditions of our Happiness, and if we submit to them we Are Heirs of Eternal Life; if we refuse, we Are Sons of Perdition, eternally lost and undone;
so the Apostle tells us, Heb. 1.1, 2. that God, who at sundry times, and in divers manners spake to the fathers, by the Prophets, hath in these last days spoken to us by his Son;
so the Apostle tells us, Hebrew 1.1, 2. that God, who At sundry times, and in diverse manners spoke to the Father's, by the prophets, hath in these last days spoken to us by his Son;
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for he can send no greater nor dearer Person to us, than his, own Son; and if we refuse him, whom will we reverence? If after this we still wilfully go on in our Sins;
for he can send no greater nor Dearer Person to us, than his, own Son; and if we refuse him, whom will we Reverence? If After this we still wilfully go on in our Sins;
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3. With what Joy and Thankfulness should we Commemorate this great Love of God to Mankind, in sending his only-begotten Son into the world, that we might live through him!
3. With what Joy and Thankfulness should we Commemorate this great Love of God to Mankind, in sending his onlybegotten Son into the world, that we might live through him!
This is the proper End of the Blessed Sacrament, which we are now going to receive, to represent to our Minds the Incarnation and Passion of our dear Lord, by the Symbols of his Body broken,
This is the proper End of the Blessed Sacrament, which we Are now going to receive, to represent to our Minds the Incarnation and Passion of our dear Lord, by the Symbols of his Body broken,
When ever we see his Blood poured forth, and his Body broken for us, so moving a Sight should raise strange Passions in us, of love to our Saviour, and hatred to our Sins;
When ever we see his Blood poured forth, and his Body broken for us, so moving a Sighed should raise strange Passion in us, of love to our Saviour, and hatred to our Sins;
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