AMongst the many doubts and scruples which are apt to disquiet the hearts of good Men, there are none more frequent than those occasioned by their own mistake, concerning the scope and ends they aim at.
among the many doubts and scruples which Are apt to disquiet the hearts of good Men, there Are none more frequent than those occasioned by their own mistake, Concerning the scope and ends they aim At.
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For when upon an impartial enquiry into their own condition, they find, that which has the chief influence upon them in any temptation or difficult service is not so much the deformity of sin,
For when upon an impartial enquiry into their own condition, they find, that which has the chief influence upon them in any temptation or difficult service is not so much the deformity of since,
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or the beauty of holiness, as the fear of Hell and the hopes of Salvation; this is apt to deject them with sad doubts and fears concerning their own sincerity,
or the beauty of holiness, as the Fear of Hell and the hope's of Salvation; this is apt to deject them with sad doubts and fears Concerning their own sincerity,
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as if they were yet only in a mercenary slavish state of Unregeneracy, and had not in any measure attained to those filial affections which belong to the state of Adoption. And by this means it comes to pass, that they do often needlesly disquiet themselves and discourage others.
as if they were yet only in a mercenary slavish state of Unregeneracy, and had not in any measure attained to those filial affections which belong to the state of Adoption. And by this means it comes to pass, that they do often needlessly disquiet themselves and discourage Others.
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The chief scope of this Chapter is to set forth the nature and the power of Faith. The Nature of it is described ver. 1. to be the substance of things hoped for,
The chief scope of this Chapter is to Set forth the nature and the power of Faith. The Nature of it is described ver. 1. to be the substance of things hoped for,
The Power of it is afterwards exemplified, by diverse instances out of the Old Testament, concerning many strange Difficulties and Trials, which those holy men of Antient times were enabled to undergo, being strengthened chiefly by this Grace of Faith. In the relation of which, there is an observable mixture of Examples, some of lesser note, with others of remarkable eminency, least weak Christians might be discouraged at those great Examples of Abraham, and Isaac, and Moses ;
The Power of it is afterwards exemplified, by diverse instances out of the Old Testament, Concerning many strange Difficulties and Trials, which those holy men of Ancient times were enabled to undergo, being strengthened chiefly by this Grace of Faith. In the Relation of which, there is an observable mixture of Examples, Some of lesser note, with Others of remarkable eminency, least weak Christians might be discouraged At those great Examples of Abraham, and Isaac, and Moses;
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that such an one should notwithstanding, preferr the troubles of a Wilderness before the Pleasures of a Court, exchange all his honours for the present,
that such an one should notwithstanding, prefer the Troubles of a Wilderness before the Pleasures of a Court, exchange all his honours for the present,
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but 'tis likewise necessary for the most eminent Saints, to strengthen and support themselves in their difficulties by a special and particular regard to the recompence of reward.
but it's likewise necessary for the most eminent Saints, to strengthen and support themselves in their difficulties by a special and particular regard to the recompense of reward.
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and yet a mistake in this may prove of very dangerous consequence, especially to one that lies under any fear or dejection of mind, by putting him into an incapacity of receiving any comfortable evidence concerning his own sincerity.
and yet a mistake in this may prove of very dangerous consequence, especially to one that lies under any Fear or dejection of mind, by putting him into an incapacity of receiving any comfortable evidence Concerning his own sincerity.
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Or 2. Eternal, which includes our deliverance from Hell, our enjoyment of God, and all those inconceiveable joys, which we hope for in the Life to come.
Or 2. Eternal, which includes our deliverance from Hell, our enjoyment of God, and all those inconceiveable Joys, which we hope for in the Life to come.
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2. A Man may propose a thing to himself as his End, or aim two manner of ways, Subordinately, or Principally: 1. That is a Subordinate end, which we desire, not for it self,
2. A Man may propose a thing to himself as his End, or aim two manner of ways, Subordinately, or Principally: 1. That is a Subordinate end, which we desire, not for it self,
The first reason which made the Woman of Samaria give ear to him, was her hopes to be eased of the trouble of coming so often to draw water at the Well.
The First reason which made the Woman of Samaria give ear to him, was her hope's to be eased of the trouble of coming so often to draw water At the Well.
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And there is no reason to doubt but that amongst those Multitudes which at first followed our Saviour out of by-ends, some out of curiosity to see his Miracles, others out of want and hunger to feed upon his Loaves, others for their health that he might cure them, there were many that proved true Converts.
And there is no reason to doubt but that among those Multitudes which At First followed our Saviour out of by-ends, Some out of curiosity to see his Miracles, Others out of want and hunger to feed upon his Loaves, Others for their health that he might cure them, there were many that proved true Converts.
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for then we shall venture upon any means whereby they may be procured, and consequently shall be put upon many unlawful courses, which may seem more likely to advantage our aims in this kind.
for then we shall venture upon any means whereby they may be procured, and consequently shall be put upon many unlawful courses, which may seem more likely to advantage our aims in this kind.
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So that that Man who doth principally aim at his own Salvation or the enjoyment of God, may properly be said to make the glory of God his chief and ultimate end:
So that that Man who does principally aim At his own Salvation or the enjoyment of God, may properly be said to make the glory of God his chief and ultimate end:
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as if a Man should be content to be damn'd for the promoting of God's glory, &c. It were easy to prove that they are inconsiderate, presumptuous suppositions, not without such wild inconsistences as are not to be supposed, necessarily implying one of these two absurdities:
as if a Man should be content to be damned for the promoting of God's glory, etc. It were easy to prove that they Are inconsiderate, presumptuous suppositions, not without such wild inconsistences as Are not to be supposed, necessarily implying one of these two absurdities:
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Either that the chief end of every Man ought not to be his own happiness, or that his happiness doth not chiefly consist in the enjoyment of God; both which are fundamental Principles.
Either that the chief end of every Man ought not to be his own happiness, or that his happiness does not chiefly consist in the enjoyment of God; both which Are fundamental Principles.
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For the glory of God is a Relative term, and signifies nothing else but that excellency of his which results from all his other attributes, his mercy, justice, power, &c. Now which of his attributes is like to be advanced by supposing a Creature that loves him in the highest degree should be made eternally miserable? So then the substance of this last conclusion thus explained, is this:
For the glory of God is a Relative term, and signifies nothing Else but that excellency of his which results from all his other attributes, his mercy, Justice, power, etc. Now which of his attributes is like to be advanced by supposing a Creature that loves him in the highest degree should be made eternally miserable? So then the substance of this last conclusion thus explained, is this:
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And so much briefly for the stating or explication of the Point. As for the proof of it from Scripture, it seems very clear from the Text, wherein we have an account of that which enabled Moses for this difficult service, his looking to the reward,
And so much briefly for the stating or explication of the Point. As for the proof of it from Scripture, it seems very clear from the Text, wherein we have an account of that which enabled Moses for this difficult service, his looking to the reward,
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now if there had been any other aim, which had a greater influence and efficacy upon this Action of his, it would not seem agreeable to the Rules of reason, that a less encouragement should be set down,
now if there had been any other aim, which had a greater influence and efficacy upon this Actium of his, it would not seem agreeable to the Rules of reason, that a less encouragement should be Set down,
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We have another like instance to the same purpose, in this very Chapter concerning Abraham. It was questionless a hard duty for him to leave his Country and his Fathers house, to be a Sojourner in a strange Land;
We have Another like instance to the same purpose, in this very Chapter Concerning Abraham. It was questionless a hard duty for him to leave his Country and his Father's house, to be a Sojourner in a strange Land;
but that which encouraged him to obey God in this command, was a double reward which he expected: 1. Temporal, that he should receive that place for his inheritance, v. 8. 2. Eternal, a City that hath Foundations whose Builder and Maker is God, v. 10.
but that which encouraged him to obey God in this command, was a double reward which he expected: 1. Temporal, that he should receive that place for his inheritance, v. 8. 2. Eternal, a city that hath Foundations whose Builder and Maker is God, v. 10.
So in the Chapter immediately before this, ver. 34. the Apostle speaking of some who were inabled to take joyfully the spoyling of their goods, he renders this as their chief reason that encouraged them to it,
So in the Chapter immediately before this, ver. 34. the Apostle speaking of Some who were enabled to take joyfully the spoiling of their goods, he renders this as their chief reason that encouraged them to it,
That which made St. Paul himself to esteem those temporal afflictions to be but light and momentany, was the consideration of that far more exceeding and eternal weight of glory in the Heavens.
That which made Saint Paul himself to esteem those temporal afflictions to be but Light and momentany, was the consideration of that Far more exceeding and Eternal weight of glory in the Heavens.
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Upon this ground it is, that our Christian Progress is so often in Scripture compared unto a Race, where men put forth themselves to the utmost, and all for the hopes of obtaining a Crown. And in reference to this doth the Apostle profess of himself, that he did follow after, and reach forth,
Upon this ground it is, that our Christian Progress is so often in Scripture compared unto a Raze, where men put forth themselves to the utmost, and all for the hope's of obtaining a Crown. And in Referente to this does the Apostle profess of himself, that he did follow After, and reach forth,
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and all for a price (so it follows) for the price of the high calling of God in Christ, Philip. 3.12, 13, 14. It were easy to cite abundance of other Scriptures to this purpose, but I hasten to the Reasons of the point.
and all for a price (so it follows) for the price of the high calling of God in christ, Philip. 3.12, 13, 14. It were easy to Cite abundance of other Scriptures to this purpose, but I hasten to the Reasons of the point.
1. From that Prime and Fundamental Law of Nature, whereby every created thing is by its most powerful and immediate instincts carried out to its own conservation.
1. From that Prime and Fundamental Law of Nature, whereby every created thing is by its most powerful and immediate instincts carried out to its own conservation.
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Nothing is more essential, not only to rational, but even to sensitive Nature, than that it should principally seek its own continuance and well-being,
Nothing is more essential, not only to rational, but even to sensitive Nature, than that it should principally seek its own Continuance and well-being,
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for a Man to love any thing more than himself, or not for himself upon some account or other? It is granted on all hands, that our chief end, our summum bonum, is our own happiness: All the difference is, wherein this happiness doth consist, some placing it in the present enjoyments of this Life, others in the future good things of another World;
for a Man to love any thing more than himself, or not for himself upon Some account or other? It is granted on all hands, that our chief end, our summum bonum, is our own happiness: All the difference is, wherein this happiness does consist, Some placing it in the present enjoyments of this Life, Others in the future good things of Another World;
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one Man is for the Court of Egypt, and to be called the Son of Pharoahs Daughter, another will rather chuse Affliction and reproach for the present in expectation of some better reward afterwards.
one Man is for the Court of Egypt, and to be called the Son of Pharaohs Daughter, Another will rather choose Affliction and reproach for the present in expectation of Some better reward afterwards.
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yet they do and must agree in the same general scope and end of happiness. So that according to this Principle, to aim chiefly at our own well-being, is not only permissively lawful (as I said before) a thing which we may do;
yet they do and must agree in the same general scope and end of happiness. So that according to this Principle, to aim chiefly At our own well-being, is not only permissively lawful (as I said before) a thing which we may do;
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For the clearer explication of this, I shall crave leave to remember you of that distinction which I have elsewhere had occasion to insist upon, betwixt Natural Principles and Moral Duties.
For the clearer explication of this, I shall crave leave to Remember you of that distinction which I have elsewhere had occasion to insist upon, betwixt Natural Principles and Moral Duties.
1. By natural Principles, I mean such kind of impressions, as are originally stamped upon the nature of things, whereby they are fitted for those services, to which they are designed in their Creation:
1. By natural Principles, I mean such kind of impressions, as Are originally stamped upon the nature of things, whereby they Are fitted for those services, to which they Are designed in their Creation:
The most universal principle belonging to all kinds of things is self-preservation, which in Man (being a rational Agent) is somewhat further advanced to strong propensions and desires of the Soul,
The most universal principle belonging to all Kinds of things is self-preservation, which in Man (being a rational Agent) is somewhat further advanced to strong propensions and Desires of the Soul,
after a state of happiness, which hath the predominancy over all other inclinations, as being the supreme and ultimate end, to which all particular designs and actions must be subservient.
After a state of happiness, which hath the predominancy over all other inclinations, as being the supreme and ultimate end, to which all particular designs and actions must be subservient.
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So that self-love and the proposing of happiness as our chief end, though it be the Foundation of Duty, that basis or substratum upon which the Law is founded, yet it is not properly a moral duty;
So that Self-love and the proposing of happiness as our chief end, though it be the Foundation of Duty, that basis or substratum upon which the Law is founded, yet it is not properly a moral duty;
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Now to suppose that the Holy and Wise God should impose any thing as a duty upon his Creatures, which is inconsistent with those principles that he himself hath implanted in their natures, in their first Creation, is an apprehension as absurd in it self as it is unworthy of God.
Now to suppose that the Holy and Wise God should impose any thing as a duty upon his Creatures, which is inconsistent with those principles that he himself hath implanted in their nature's, in their First Creation, is an apprehension as absurd in it self as it is unworthy of God.
This natural Principle of endeavouring after happiness, is the Foundation of all Moral Duties: For the highest moral inducement or motive to persw•de men to any thing, is to represent such a thing as necessary to their happiness;
This natural Principle of endeavouring After happiness, is the Foundation of all Moral Duties: For the highest moral inducement or motive to persw•de men to any thing, is to represent such a thing as necessary to their happiness;
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2. From the chief scope of all those promises and threats so frequent in Scripture, which are certainly intended for this very purpose to excite and quicken us in our Obedience.
2. From the chief scope of all those promises and Treats so frequent in Scripture, which Are Certainly intended for this very purpose to excite and quicken us in our obedience.
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Deut. 30.19, 20. After that large Catalogue of Mercies and Judgments before recited, Moses puts them in mind, that he had set before them that day, life and death, blessing and cursing,
Deuteronomy 30.19, 20. After that large Catalogue of mercies and Judgments before recited, Moses puts them in mind, that he had Set before them that day, life and death, blessing and cursing,
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therefore chuse life, that thou and thy seed mayest live, &c. Upon this account it is that several precepts in Scripture are press'd upon us with so many affectionate insinuations taken from the consideration of our own good: Deut. 5.29.
Therefore choose life, that thou and thy seed Mayest live, etc. Upon this account it is that several Precepts in Scripture Are pressed upon us with so many affectionate insinuations taken from the consideration of our own good: Deuteronomy 5.29.
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Oh that there were such an heart in them, that they would fear me, and keep my Commandments always, that it might be well with them, and their Children after them.
O that there were such an heart in them, that they would Fear me, and keep my commandments always, that it might be well with them, and their Children After them.
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And Chap. 6. v. 24. The Lord Commanded us to do all these things for our good always, that he might preserve us alive, &c. Now I say, it is not only lawful,
And Chap. 6. v. 24. The Lord Commanded us to do all these things for our good always, that he might preserve us alive, etc. Now I say, it is not only lawful,
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but 'tis our duty to serve God upon his own motives and encouragements, and to make that a principal reason and end of our obedience, which he himself proposes to us under those Considerations.
but it's our duty to serve God upon his own motives and encouragements, and to make that a principal reason and end of our Obedience, which he himself proposes to us under those Considerations.
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And every one under the notion of just or Religious, is acted by this principle of Faith, as brutes are by Sense, and Men by Reason. Now Faith, v. 1. Is the substance of things hoped for,
And every one under the notion of just or Religious, is acted by this principle of Faith, as brutes Are by Sense, and Men by Reason. Now Faith, v. 1. Is the substance of things hoped for,
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Where among the things hoped for, and not seen, are clearly meant, the happiness and salvation which we expect hereafter, the rewards of a better life, which Faith doth as realy discern in the promises,
Where among the things hoped for, and not seen, Are clearly meant, the happiness and salvation which we expect hereafter, the rewards of a better life, which Faith does as realy discern in the promises,
and if Faith doth chiefly refer to the rewards hoped for and not seen, then it must needs follow, that it is as necessary for a believer to have a principal aime at the rewards,
and if Faith does chiefly refer to the rewards hoped for and not seen, then it must needs follow, that it is as necessary for a believer to have a principal aim At the rewards,
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And that he may as well pretend to be above the life of Faith, as to be above the help of those encouragements of the rewards and promises proposed in Scripture;
And that he may as well pretend to be above the life of Faith, as to be above the help of those encouragements of the rewards and promises proposed in Scripture;
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'Tis true indeed, there are in the Deity, attributes of such a superlative goodness, that of themselves they do deserve infinitely more than the best of our affections;
It's true indeed, there Are in the Deity, attributes of such a superlative Goodness, that of themselves they do deserve infinitely more than the best of our affections;
And therefore the exactest Schoolman, who spends most of his time and endeavours in the contemplation of those transcendent excellencies which are to be found in the Deity,
And Therefore the Exactest Schoolman, who spends most of his time and endeavours in the contemplation of those transcendent excellencies which Are to be found in the Deity,
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These things may raise his wonder, but not his affections, or in the phrase of a good Divine, they may dazle his understanding into a more distempered ignorance,
These things may raise his wonder, but not his affections, or in the phrase of a good Divine, they may dazzle his understanding into a more distempered ignorance,
That of Adam, who whilst he was in the perfect state of innocence, and consequently could not have any such reluctancy or weakness in his nature, which might make a good duty seem difficult,
That of Adam, who while he was in the perfect state of innocence, and consequently could not have any such reluctancy or weakness in his nature, which might make a good duty seem difficult,
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Nay of Christ himself, it is recorded in the next Chapter to this, vers. 2. That he endured the Cross and despised the shame for the joy that was set before him.
Nay of christ himself, it is recorded in the next Chapter to this, vers. 2. That he endured the Cross and despised the shame for the joy that was Set before him.
and therefore if he according to his humanity were thus quickned in his obedience, by hopes of reward and fears of suffering, certainly then 'tis impossible for us whilst we are in this World to be ever above such helps.
and Therefore if he according to his humanity were thus quickened in his Obedience, by hope's of reward and fears of suffering, Certainly then it's impossible for us while we Are in this World to be ever above such helps.
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And these are frequently condemned as sinful affections, belonging to the Devil and wicked men, and no way agreeing to one that has the nature of a Child.
And these Are frequently condemned as sinful affections, belonging to the devil and wicked men, and no Way agreeing to one that has the nature of a Child.
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To which purpose are those common sayings, Oderunt peccare mali formidine poenae: And that of St. Augustin, Qui Gehennas metuit, non peccare metuit sed ardere;
To which purpose Are those Common sayings, Oderunt Peccare mali formidine Poenae: And that of Saint Augustin, Qui Gehennas metuit, non Peccare metuit sed ardere;
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For Answer to this: 1. As to the authority of such usual opinions or sayings, 'tis considerable that the Assertion here maintained, being acknowledged to be a Paradox, it cannot therefore in reason be expected, that bare humane Testimony should be looked upon as of any special force against it.
For Answer to this: 1. As to the Authority of such usual opinions or sayings, it's considerable that the Assertion Here maintained, being acknowledged to be a Paradox, it cannot Therefore in reason be expected, that bore humane Testimony should be looked upon as of any special force against it.
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And to speak as the truth is, 'tis too common a fault amongst good Divines to take up general notions upon trust, without applying them to the rule by a particular examination.
And to speak as the truth is, it's too Common a fault among good Divines to take up general notions upon trust, without applying them to the Rule by a particular examination.
2. As to the reason of this Objection, I humbly conceive with submission, that the proper nature of servile fear, is to drive us from God in rebellion and disloyalty, rather than to him in obedience and submission.
2. As to the reason of this Objection, I humbly conceive with submission, that the proper nature of servile Fear, is to drive us from God in rebellion and disloyalty, rather than to him in Obedience and submission.
When men are afraid of God and fly from him as an enemy, whose ruine they wish, according to that common saying: Quem quisque metuit, periisse expetit:
When men Are afraid of God and fly from him as an enemy, whose ruin they wish, according to that Common saying: Whom Quisque metuit, periisse expetit:
such was that fear in Adam, which made him fly from and endeavour to hide himself and his faults from God, such was that in Saul and Iudas, which made one of them run upon his sword,
such was that Fear in Adam, which made him fly from and endeavour to hide himself and his Faults from God, such was that in Saul and Iudas, which made one of them run upon his sword,
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and the other betray his master for thirty pieces of silver. Such was that also in Balaam, of whom the Apostle saith, that he loved the wages of unrighteousness, because of his strong inclinations to curse Israel, that he might obtain Balaac 's reward.
and the other betray his master for thirty Pieces of silver. Such was that also in balaam, of whom the Apostle Says, that he loved the wages of unrighteousness, Because of his strong inclinations to curse Israel, that he might obtain Balaam is reward.
And he who out of consideration of punishment is afraid to offend God (supposing that he doth not in his heart, actually desire any thing against the Law and Justice of God) such an one doth as he ought;
And he who out of consideration of punishment is afraid to offend God (supposing that he does not in his heart, actually desire any thing against the Law and justice of God) such an one does as he ought;
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So that the loving of God for himself and his own excellency, so much talked of in Mystical Divinity, is but another name, 'tis not another thing, from Heaven and Salvation:
So that the loving of God for himself and his own excellency, so much talked of in Mystical Divinity, is but Another name, it's not Another thing, from Heaven and Salvation:
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1. As for Moses, we read of him that he was so desirous of his brethren's pardon, that rather than his request for them should be denied, he would have his own name blotted out of the Book of Life. Exod. 32.32. 2. And St. Paul speaking of the rejection of the Iews, professes that he wished himself to be an Anathema from Christ;
1. As for Moses, we read of him that he was so desirous of his Brothers' pardon, that rather than his request for them should be denied, he would have his own name blotted out of the Book of Life. Exod 32.32. 2. And Saint Paul speaking of the rejection of the Iews, Professes that he wished himself to be an Anathema from christ;
To that of Moses, I answer, 'tis evident from the context, that 'tis to be understood of temporal death, not Eternal. In the 10th. Verse of that Chapter, God had told Moses that if he would let him alone, to destroy that People for their Idolatry, he would make of him a great Nation: ver.
To that of Moses, I answer, it's evident from the context, that it's to be understood of temporal death, not Eternal. In the 10th. Verse of that Chapter, God had told Moses that if he would let him alone, to destroy that People for their Idolatry, he would make of him a great nation: ver.
The phrase of a written Book, being a metaphorical expression, and signifying no more than the purpose of God, which he hath decreed within himself in reference to future events,
The phrase of a written Book, being a metaphorical expression, and signifying no more than the purpose of God, which he hath decreed within himself in Referente to future events,
As to St. Pauls wish of being an Anathema from Christ: such a desire if understood in the strictest sence of it, cannot be lawful upon any condition;
As to Saint Paul's wish of being an Anathema from christ: such a desire if understood in the Strictest sense of it, cannot be lawful upon any condition;
Besides that this is inconsistent with the Divine goodness, that those who love him in the highest degree, should be debarred from the enjoyment of him:
Beside that this is inconsistent with the Divine Goodness, that those who love him in the highest degree, should be debarred from the enjoyment of him:
so making it equivalent with that other saying of the same Apostle, 1 Thes. 2.8. We were willing to have imparted unto you, nor the Gospel of God only, but also our Souls (or lives) because ye were dear unto us.
so making it equivalent with that other saying of the same Apostle, 1 Thebes 2.8. We were willing to have imparted unto you, nor the Gospel of God only, but also our Souls (or lives) Because you were dear unto us.
Others by this phrase of Anathema from Christ, suppose to be meant Excommunication from the Church, which is the body of Christ, with those consequences, which did commonly ensue upon it;
Others by this phrase of Anathema from christ, suppose to be meant Excommunication from the Church, which is the body of christ, with those consequences, which did commonly ensue upon it;
'Tis observed by some, that amongst the Iews (unto whose customs and practice the Apostle doth here allude) there were two sorts of Anathema's, the one styled Niddui, by which men were debarred the external Communion of the Church for the space of 30 days:
It's observed by Some, that among the Iews (unto whose customs and practice the Apostle does Here allude) there were two sorts of Anathema's, the one styled Niddui, by which men were debarred the external Communion of the Church for the Molle of 30 days:
Others would have this to be the sense of the words, as if he should have said, I could be content for my brethrens sake, not only to want the honour of my Apostleship,
Others would have this to be the sense of the words, as if he should have said, I could be content for my Brothers' sake, not only to want the honour of my Apostleship,
That which to me seems the most rational solution of this difficult Scripture, is to look upon it as an Hyperbolical expression (of which we have several other instances in Scripture) which are not to be interpreted according to the strict literal sense of the words,
That which to me seems the most rational solution of this difficult Scripture, is to look upon it as an Hyperbolical expression (of which we have several other instances in Scripture) which Are not to be interpreted according to the strict literal sense of the words,
for his defection from them, and adhering to the Christian assemblies, doth endeavour to vindicate himself from those prejudices, by a most solemn protestation, that there was nothing imaginable,
for his defection from them, and adhering to the Christian assemblies, does endeavour to vindicate himself from those prejudices, by a most solemn protestation, that there was nothing imaginable,
Which sense seems likewise to be favoured by the verb NONLATINALPHABET, optarim, the potential, I could wish, answerable to that other place, Gal. 4.15. I bear you record that if it had been possible, you would have plucked out your own Eyes and have given them to me.
Which sense seems likewise to be favoured by the verb, optarim, the potential, I could wish, answerable to that other place, Gal. 4.15. I bear you record that if it had been possible, you would have plucked out your own Eyes and have given them to me.
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yet they are not from a serious considerate judgment, but being compared with the rule will be found to be unwary, boasting expressions, pretending to a higher degree of sanctity than men are capable of,
yet they Are not from a serious considerate judgement, but being compared with the Rule will be found to be unwary, boasting expressions, pretending to a higher degree of sanctity than men Are capable of,
1. This may serve to confute that common and uncomfortable error, so frequently vented both from the Pulpit, and the Press, namely, that 'tis not enough to prove our sincerity, that we are able to do good out of love to the reward,
1. This may serve to confute that Common and uncomfortable error, so frequently vented both from the Pulpit, and the Press, namely, that it's not enough to prove our sincerity, that we Are able to do good out of love to the reward,
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and to love goodness for its own comeliness and beauty, and so far make the glory of God his chief aim (not any respect of his own) that if his damnation might conduce more to Gods glory, he were bound to desire that, rather than to be saved:
and to love Goodness for its own comeliness and beauty, and so Far make the glory of God his chief aim (not any respect of his own) that if his damnation might conduce more to God's glory, he were bound to desire that, rather than to be saved:
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by limiting salvation unto such rules as thou art not able to conform unto, thou mayest be said to destroy thy self. It would be a sufficient confutation of such men,
by limiting salvation unto such rules as thou art not able to conform unto, thou Mayest be said to destroy thy self. It would be a sufficient confutation of such men,
and if so, it may be a sufficient shame and check to them for the venting of such doctrines, according to which they themselves must needs remain in a comfortless condition:
and if so, it may be a sufficient shame and check to them for the venting of such doctrines, according to which they themselves must needs remain in a comfortless condition:
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St. Paul reckons upon it as being a good degree of grace, that he was able to look more at the things which are not seen, than upon the things which are seen.
Saint Paul reckons upon it as being a good degree of grace, that he was able to look more At the things which Are not seen, than upon the things which Are seen.
As, the generality of men on the one hand to licentiousness and prophaness, so some on the other, to frame unto themselves such rules of holiness as God doth not require, being wise above that which is written.
As, the generality of men on the one hand to licentiousness and profaneness, so Some on the other, to frame unto themselves such rules of holiness as God does not require, being wise above that which is written.
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Some of the School-men and Mystical Divines have been so rigid in this kind, that the Council of Trent were fain to make particular Canon against them.
some of the Schoolmen and Mystical Divines have been so rigid in this kind, that the Council of Trent were fain to make particular Canon against them.
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and sometimes perhaps the thought of Gods excellencies, may in respect of sense be actually more incumbent and pressing upon his Spirit, than the consideration of reward;
and sometime perhaps the Thought of God's excellencies, may in respect of sense be actually more incumbent and pressing upon his Spirit, than the consideration of reward;
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and it will be a very great shame and folly for men that profess Christianity, so to be immersed in these present sensual things as to neglect their future hopes.
and it will be a very great shame and folly for men that profess Christianity, so to be immersed in these present sensual things as to neglect their future hope's.
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'Tis observable how the Scripture doth in several places set forth this recompence of reward, under such kind of descriptions as might render it most desireable to all sorts of men:
It's observable how the Scripture does in several places Set forth this recompense of reward, under such kind of descriptions as might render it most desirable to all sorts of men:
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Sometimes 'tis styled Riches, hid Treasure, a Pearl, or Iewel of inestimable value: Sometimes Honour, the sitting upon a Throne, the inheritance of a Kingdom, a Crown of Life and Glory :
Sometime it's styled Riches, hid Treasure, a Pearl, or Jewel of inestimable valve: Sometime Honour, the sitting upon a Throne, the inheritance of a Kingdom, a Crown of Life and Glory:
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And therefore in every particular temptation, whether of allurement or danger, we are to fly for refuge unto the hope that is set before us, remembring that great and terrible day of the Lord, &c. The true reason why men are so easily overcome by these present worldly hopes and fears, is because they do not labour to strengthen and to stir up their Faith, in respect of those future things which are not seen.
And Therefore in every particular temptation, whither of allurement or danger, we Are to fly for refuge unto the hope that is Set before us, remembering that great and terrible day of the Lord, etc. The true reason why men Are so Easily overcome by these present worldly hope's and fears, is Because they do not labour to strengthen and to stir up their Faith, in respect of those future things which Are not seen.
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It could not be, if men did really believe and consider what they profess, that they should be so foolish as to run upon mischief, and forsake their own mercies.
It could not be, if men did really believe and Consider what they profess, that they should be so foolish as to run upon mischief, and forsake their own Mercies.
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It was a considerable advantage to Moses to be looked upon as the son of Pharaohs daughter, and yet he esteemed this as nothing in comparison of the inheritance of a far better Kingdom;
It was a considerable advantage to Moses to be looked upon as the son of Pharaohs daughter, and yet he esteemed this as nothing in comparison of the inheritance of a Far better Kingdom;
Though some men may have greater temptations than others, yet this is our privilege, that no man can have so great temptation to sin as he has to his duty.
Though Some men may have greater temptations than Others, yet this is our privilege, that no man can have so great temptation to since as he has to his duty.
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Let me add the like speech of another Apostle, with which I shall conclude, 2 Cor. 7.1. Since we have such promises, and entertain such expectations, Let us therefore cleanse our selves from all filthiness both of flesh and spirit, perfecting holiness in the fear of God.
Let me add the like speech of Another Apostle, with which I shall conclude, 2 Cor. 7.1. Since we have such promises, and entertain such Expectations, Let us Therefore cleanse our selves from all filthiness both of Flesh and Spirit, perfecting holiness in the Fear of God.
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THere is nothing of greater importance towards the healing of the minds of men, than to have a right understanding of those Principles, by which they profess to be guided in their differences.
THere is nothing of greater importance towards the healing of the minds of men, than to have a right understanding of those Principles, by which they profess to be guided in their differences.
yet because they have done, and will always, pretend at least, to found their differences upon grounds of Religion, whereby those that are Followers amongst them are heated to a zeal and eagerness in opposition of one another:
yet Because they have done, and will always, pretend At least, to found their differences upon grounds of Religion, whereby those that Are Followers among them Are heated to a zeal and eagerness in opposition of one Another:
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Therefore it is of very great consequence that men should be rightly informed, what Religion is? Wherein it chiefly consists? What are the main things to be contended for about it? How men should demean themselves in matters of lesser moment? In what method the obligation of things is to be stated? And in brief,
Therefore it is of very great consequence that men should be rightly informed, what Religion is? Wherein it chiefly consists? What Are the main things to be contended for about it? How men should demean themselves in matters of lesser moment? In what method the obligation of things is to be stated? And in brief,
how they should so order their conversations, as to be both accepted of God, and approved of men? Than which nothing can more effectually conduce to that general peace and settlement, which these Nations are now in expectation of:
how they should so order their conversations, as to be both accepted of God, and approved of men? Than which nothing can more effectually conduce to that general peace and settlement, which these nations Are now in expectation of:
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There being in those Primitive times many converts, as well amongst the Gentiles as Iews, that different way, wherein they had been severally instituted, did by accident prove a great impediment, to their joyning together for promoting the work of the Gospel.
There being in those Primitive times many converts, as well among the Gentiles as Iews, that different Way, wherein they had been severally instituted, did by accident prove a great impediment, to their joining together for promoting the work of the Gospel.
The Gentiles having been before given up to a most irrational way of Worship of dumb Idols, which had no tolerable plea for the reason or institution of it, were upon their receiving of Christianity, wholly won over to the simplicity of the Gospel.
The Gentiles having been before given up to a most irrational Way of Worship of dumb Idols, which had no tolerable plea for the reason or Institution of it, were upon their receiving of Christianity, wholly wone over to the simplicity of the Gospel.
Whereas the Iews having been educated in another way of Worship, injoyned by God himself, confirmed with many miracles, by the hand of Moses, whose Doctrine and Laws,
Whereas the Iews having been educated in Another Way of Worship, enjoined by God himself, confirmed with many Miracles, by the hand of Moses, whose Doctrine and Laws,
There are two instances which the Apostle doth particularly insist upon, in this Chapter, that of meats, and days. Nothing was more detestable among the Iews, than to eat of their forbidden meats, and there was no kind of torment but they would undergo, rather than be induced to offend in this kind;
There Are two instances which the Apostle does particularly insist upon, in this Chapter, that of Meats, and days. Nothing was more detestable among the Iews, than to eat of their forbidden Meats, and there was no kind of torment but they would undergo, rather than be induced to offend in this kind;
And as for the observation of Days, wherein the solemnity of Worship did consist, It could not be expected but that the Religious Iews, must needs be much prejudiced against any such way,
And as for the observation of Days, wherein the solemnity of Worship did consist, It could not be expected but that the Religious Iews, must needs be much prejudiced against any such Way,
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they themselves having been the chief Preachers of the Gospel, and confirmed it by many signs and miracles, might with reason expect, that they should be owned as infallible judges, in a controversy of this nature, in whose determination others ought to acquiesce.
they themselves having been the chief Preachers of the Gospel, and confirmed it by many Signs and Miracles, might with reason expect, that they should be owned as infallible judges, in a controversy of this nature, in whose determination Others ought to acquiesce.
or occasion to fall, in his brothers way, vers. 13. And that every one ought to walk charitably, v. 15. And to take care that their good be not evil spoken of, v. 16. And the Rules in which both sides do agree, ought not to be violated in the prosecution of those things about which they differ:
or occasion to fallen, in his Brother's Way, vers. 13. And that every one ought to walk charitably, v. 15. And to take care that their good be not evil spoken of, v. 16. And the Rules in which both sides do agree, ought not to be violated in the prosecution of those things about which they differ:
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whosoever lays out his strength and zeal in things of this nature, shall be sure (though he do mistake in other matters) to be both accepted of God, and approved of men.
whosoever lays out his strength and zeal in things of this nature, shall be sure (though he do mistake in other matters) to be both accepted of God, and approved of men.
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By that phrase, the Kingdom of God, is meant, Christianity, or the state of Religion under the Government of the Messiah, which was by the Iews commonly styled the Age of the Messiah, or the Kingdom of God, according to that famous Prophecy of Daniel, c. 2. v. 44. That the God of Heaven should set up a Kingdom which should never be destroyed, but should stand for ever.
By that phrase, the Kingdom of God, is meant, Christianity, or the state of Religion under the Government of the Messiah, which was by the Iews commonly styled the Age of the Messiah, or the Kingdom of God, according to that famous Prophecy of daniel, c. 2. v. 44. That the God of Heaven should Set up a Kingdom which should never be destroyed, but should stand for ever.
This is described both by the Matter, Principle, and Effects of it: 1. The Object matter, wherein it consists, and that both Negatively and Positively.
This is described both by the Matter, Principle, and Effects of it: 1. The Object matter, wherein it consists, and that both Negatively and Positively.
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1. Negatively, 'Tis not meat and drink, that is, it consists not in, or is not to be judged of by those more circumstantial parts of Religion, referring to external observances;
1. Negatively, It's not meat and drink, that is, it consists not in, or is not to be judged of by those more circumstantial parts of Religion, referring to external observances;
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and made conformable to the image of God, particularly. 1. Righteousness, NONLATINALPHABET, this is twofold: 1. Imputed, styled the righteousness of Faith:
and made conformable to the image of God, particularly. 1. Righteousness,, this is twofold: 1. Imputed, styled the righteousness of Faith:
2. Inherent, that is such a sanctification of the nature, whereby a man is carried on to a universal conformity unto the moral Law, both in respect of the first and second Table.
2. Inherent, that is such a sanctification of the nature, whereby a man is carried on to a universal conformity unto the moral Law, both in respect of the First and second Table.
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And is elsewhere called grace, in opposition to meats, Heb. 13.9. It is a good thing that the heart be established with grace, not with meats, which have not profited them that have been occupied therein.
And is elsewhere called grace, in opposition to Meats, Hebrew 13.9. It is a good thing that the heart be established with grace, not with Meats, which have not profited them that have been occupied therein.
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2. Peace, NONLATINALPHABET, this Word also is capable of a twofold sense. 1. It may signifie a quiet state of mind, arising from an assurance of our reconciliation with God.
2. Peace,, this Word also is capable of a twofold sense. 1. It may signify a quiet state of mind, arising from an assurance of our reconciliation with God.
Or else 2. It may signify the grace of Peaceableness, the desire and study of promoting peace amongst one another, a readiness and willingness of mind to agree with such in affection from whom we differ in judgment.
Or Else 2. It may signify the grace of Peaceableness, the desire and study of promoting peace among one Another, a readiness and willingness of mind to agree with such in affection from whom we differ in judgement.
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And this is properly our duty, being sometimes styled NONLATINALPHABET and NONLATINALPHABET, which tho it be but a branch of that general righteousness signified in the former Word,
And this is properly our duty, being sometime styled and, which though it be but a branch of that general righteousness signified in the former Word,
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And that this is the proper sense of the Word in this place may appear by v. 19. where he returns again to a further enforcing of this duty, Let us therefore follow after the things which make for peace.
And that this is the proper sense of the Word in this place may appear by v. 19. where he returns again to a further enforcing of this duty, Let us Therefore follow After the things which make for peace.
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This phrase likewise is capable of a twofold sense. 1. It may signify a blessing or privilege, consisting in the enlargement of the Soul, by the shining in of the light of Gods Countenance,
This phrase likewise is capable of a twofold sense. 1. It may signify a blessing or privilege, consisting in the enlargement of the Soul, by the shining in of the Light of God's Countenance,
And in another place, 1 Thes. 1.6. the Apostle doth particularly explain what he means by this joy in the holy Ghost, namely the bearing of affliction with joy;
And in Another place, 1 Thebes 1.6. the Apostle does particularly explain what he means by this joy in the holy Ghost, namely the bearing of affliction with joy;
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1. Accepted of God NONLATINALPHABET, well-pleasing to God. 'Tis the same with that Word, Acts 10.35. In every Nation he that feareth God and worketh righteousness is accepted with him.
1. Accepted of God, Well-pleasing to God. It's the same with that Word, Acts 10.35. In every nation he that fears God and works righteousness is accepted with him.
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tho he should mistake and fall short of his duty in other things, But righteousness and peace, &c. 3. The Reason why Christians of several persuasions are less approved to one another, is because they lay out more of their zeal and strength in those lesser things, meat and drink, than in those of greater consequence.
though he should mistake and fallen short of his duty in other things, But righteousness and peace, etc. 3. The Reason why Christians of several persuasions Are less approved to one Another, is Because they lay out more of their zeal and strength in those lesser things, meat and drink, than in those of greater consequence.
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neither if we eat not are we the worse. Heb. 13.9. 'Tis good that the heart be established with grace, not with meats, which have not profited them that have been busied therein. Gal. 6.5. In Christ Iesus neither circumcision availeth any thing, nor uncircumcision, but faith which worketh by love.
neither if we eat not Are we the Worse. Hebrew 13.9. It's good that the heart be established with grace, not with Meats, which have not profited them that have been busied therein. Gal. 6.5. In christ Iesus neither circumcision availeth any thing, nor uncircumcision, but faith which works by love.
And therefore cannot entitle us to the Kingdom of God. They profit not, Heb. 13.9. That is, they are not effectual to the things of greatest consequence.
And Therefore cannot entitle us to the Kingdom of God. They profit not, Hebrew 13.9. That is, they Are not effectual to the things of greatest consequence.
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There is not any natural moral good in them, but they are so denominated, because we do hereby exercise our moral righteousness and obedience, which is good in it self:
There is not any natural moral good in them, but they Are so denominated, Because we do hereby exercise our moral righteousness and Obedience, which is good in it self:
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A Iew might have nothing at all of inward grace in his heart, and yet be very scrupulous in the observance of meats and days. And usually men think to compensate their want of the substance of Religion, by their zeal in circumstantials:
A Iew might have nothing At all of inward grace in his heart, and yet be very scrupulous in the observance of Meats and days. And usually men think to compensate their want of the substance of Religion, by their zeal in circumstantials:
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The Use and application of this should be to enquire, what things there are now in controversy amongst us in these times, answerable to these differences about meat and drink, and to proportion our demeanour towards one another in reference to such things, according to the Rules here prescribed.
The Use and application of this should be to inquire, what things there Are now in controversy among us in these times, answerable to these differences about meat and drink, and to proportion our demeanour towards one Another in Referente to such things, according to the Rules Here prescribed.
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It is not very easy nor perhaps would it be prudent, to enumerate any particular list of such things as are now under debate amongst us in these times:
It is not very easy nor perhaps would it be prudent, to enumerate any particular list of such things as Are now under debate among us in these times:
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Whatever the thing be, either concerning Practice or Opinion, which comes under all these notes (not any one of them) it may be safely brought under the same Rules, that are here given concerning the differences about meats and drinks: Namely these three.
Whatever the thing be, either Concerning Practice or Opinion, which comes under all these notes (not any one of them) it may be safely brought under the same Rules, that Are Here given Concerning the differences about Meats and drinks: Namely these three.
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There are several Truths which are not of so great consequence as peace, and unity, and charity. And therefore in such things, there ought to be a mutual forbearance towards one another;
There Are several Truths which Are not of so great consequence as peace, and unity, and charity. And Therefore in such things, there ought to be a mutual forbearance towards one Another;
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and men should endeavour by all means of amity and kindness to joyn together, for the promoting of those more substantial Truths and Duties, wherein they agree according to that Rule of the Apostle. Philip. 3.15, 16. And if in any thing ye be otherwise minded, God shall reveal even this unto you:
and men should endeavour by all means of amity and kindness to join together, for the promoting of those more substantial Truths and Duties, wherein they agree according to that Rule of the Apostle. Philip. 3.15, 16. And if in any thing you be otherwise minded, God shall reveal even this unto you:
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There are two things by which men are usually provoked to heat and eagerness, in their differences of this kind. 1. A false apprehension of the weight and necessity of their opinions, by reason of those consequences which they fasten to them,
There Are two things by which men Are usually provoked to heat and eagerness, in their differences of this kind. 1. A false apprehension of the weight and necessity of their opinions, by reason of those consequences which they fasten to them,
and then whatever any mans persuasion may be, as to the certainty and perspicuity of his particular opinion, I am sure he cannot have greater, better grounds of confidence,
and then whatever any men persuasion may be, as to the certainty and perspicuity of his particular opinion, I am sure he cannot have greater, better grounds of confidence,
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than there were for this case in the Text about meats and drinks. Where besides the evidence from the nature of the thing, there was likewise most express Apostolical authority,
than there were for this case in the Text about Meats and drinks. Where beside the evidence from the nature of the thing, there was likewise most express Apostolical Authority,
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And Pareus thinks this was after that solemn determination of this case in an Apostolical Council, Act. 15. 2. It was for want of this candor and moderation which here he advises unto.
And Pareus thinks this was After that solemn determination of this case in an Apostolical Council, Act. 15. 2. It was for want of this candor and moderation which Here he advises unto.
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and would not indulge or shew forbearance towards one another for these kind of differences. 3. For the scandal hereby accasioned, which is a moral evil;
and would not indulge or show forbearance towards one Another for these kind of differences. 3. For the scandal hereby accasioned, which is a moral evil;
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yet when he resided at Antioch, where there lived multitudes of converted Gentiles, it was his usual practice most freely to converse and eat with them, as owning them for brethren:
yet when he resided At Antioch, where there lived Multitudes of converted Gentiles, it was his usual practice most freely to converse and eat with them, as owning them for brothers:
But afterwards, when some Iews were sent thither from Ierusalem, out of fear to offend them, he wholly withdrew and separated himself from all conversation with the Gentiles ;
But afterwards, when Some Iews were sent thither from Ierusalem, out of Fear to offend them, he wholly withdrew and separated himself from all Conversation with the Gentiles;
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Now this the Apostle Paul styles dissembling, v. 13. Not walking uprightly according to the truth of the Gospel, v. 14. In which respect there was a moral evil in it, towards which we are not bound to shew the same tenderness.
Now this the Apostle Paul styles dissembling, v. 13. Not walking uprightly according to the truth of the Gospel, v. 14. In which respect there was a moral evil in it, towards which we Are not bound to show the same tenderness.
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And it was a thing of so dangerous consequence, in respect of discouragement and scandal to all the Gentiles, that upon this occasion St. Paul withstood him to the face.
And it was a thing of so dangerous consequence, in respect of discouragement and scandal to all the Gentiles, that upon this occasion Saint Paul withstood him to the face.
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That men would be wise unto sobriety, and not above what is written. Not thinking more highly of themselves and their abilities than they ought, Rom. 12.3.
That men would be wise unto sobriety, and not above what is written. Not thinking more highly of themselves and their abilities than they ought, Rom. 12.3.
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But be ready to condescend to men of lower parts, v. 16. And to demean our selves towards every one according to the different measure of gifts, which God hath been pleased to dispense to them;
But be ready to condescend to men of lower parts, v. 16. And to demean our selves towards every one according to the different measure of Gifts, which God hath been pleased to dispense to them;
speaking the truth in love, Ephes. 4.15. Endeavouring to heal differences in the most placid gentle manner, without envyings, strifes, backbitings, whisperings, 2 Cor. 12.20. Doing nothing through strife or vainglory, but in lowliness of mind, every one esteeming others better than himself, Phil. 2.3. They that exceed others in knowledge, should exceed them likewise in the study of peace.
speaking the truth in love, Ephesians 4.15. Endeavouring to heal differences in the most placid gentle manner, without envyings, strifes, backbitings, whisperings, 2 Cor. 12.20. Doing nothing through strife or vainglory, but in lowliness of mind, every one esteeming Others better than himself, Philip 2.3. They that exceed Others in knowledge, should exceed them likewise in the study of peace.
That is, if a man be truly consciencious and sincere in those more substantial duties of righteousness, and peace, and joy in the holy Ghost, it is not his mistakes or failings in other lesser things that shall make him incapable of the Kingdom of God.
That is, if a man be truly conscientious and sincere in those more substantial duties of righteousness, and peace, and joy in the holy Ghost, it is not his mistakes or failings in other lesser things that shall make him incapable of the Kingdom of God.
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There are several expressions in Scripture, whereby these more essential and necessary parts of Religion, are distinguished from those of lesser consequence, Heb. 13.9. They are comprehended under that general name of Grace, in opposition to meats. 'Tis good that the heart be established with grace, not with meats, Matth. 23.23. They are styled the weighty matters of the law:
There Are several expressions in Scripture, whereby these more essential and necessary parts of Religion, Are distinguished from those of lesser consequence, Hebrew 13.9. They Are comprehended under that general name of Grace, in opposition to Meats. It's good that the heart be established with grace, not with Meats, Matthew 23.23. They Are styled the weighty matters of the law:
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Very frequently Obedience in opposition to Sacrifice: To be washed and cleansed, putting away the evil of our doings, learning to do well, seeking to do judgment, in opposition to incense, oblations, and new moons, &c. Isa. 1.1.
Very frequently obedience in opposition to Sacrifice: To be washed and cleansed, putting away the evil of our doings, learning to do well, seeking to do judgement, in opposition to incense, Oblations, and new moons, etc. Isaiah 1.1.
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I shall mention only one Scripture for proof of the Point: 1 Cor. 3.11, 12. If a man hold to the foundation which is Iesus Christ, though he build upon this foundation, Gold and Silver, pretious Stones, or wood, hay, stubble, the fire shall try it,
I shall mention only one Scripture for proof of the Point: 1 Cor. 3.11, 12. If a man hold to the Foundation which is Iesus christ, though he built upon this Foundation, Gold and Silver, precious Stones, or wood, hay, stubble, the fire shall try it,
or the fire of the last day, but will be discovered and consumed by them, to the loss of all that pains and cost, which men have laid out in such superstructions:
or the fire of the last day, but will be discovered and consumed by them, to the loss of all that pains and cost, which men have laid out in such superstructions:
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Not to mention the antient Patriarchs, Prophets, the Apostles themselves, who were none of them without their mistakes and failings at some time or other;
Not to mention the ancient Patriarchs, prophets, the Apostles themselves, who were none of them without their mistakes and failings At Some time or other;
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Who tho they were the great Master-builders of their times, and by their holiness, zeal, learning, sufferings, did in their generations exceedingly promote the work of the Gospel,
Who though they were the great Master-builders of their times, and by their holiness, zeal, learning, sufferings, did in their generations exceedingly promote the work of the Gospel,
And those amongst us in these days, who either really are, or are esteemed to be, the great Luminaries of Religion, they are not greater than the Fathers were in their times.
And those among us in these days, who either really Are, or Are esteemed to be, the great Luminaries of Religion, they Are not greater than the Father's were in their times.
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Now if mens integrity in the more substantial parts of Religion did not secure them notwithstanding these errors and failings, no man living could be saved.
Now if men's integrity in the more substantial parts of Religion did not secure them notwithstanding these errors and failings, not man living could be saved.
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But 'tis a principle this, so very obvious and plain and without any dispute, that it will be needless to insist any longer upon the confirmation of it.
But it's a principle this, so very obvious and plain and without any dispute, that it will be needless to insist any longer upon the confirmation of it.
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For Examination: If it be so that some things are of such absolute necessity to our happiness, it will concern us then to examine and judge our selves by these things.
For Examination: If it be so that Some things Are of such absolute necessity to our happiness, it will concern us then to examine and judge our selves by these things.
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Nothing is more desireable, than for a man to know upon good grounds the truth of his own estate and condition, in respect of his interest in the kingdom of God,
Nothing is more desirable, than for a man to know upon good grounds the truth of his own estate and condition, in respect of his Interest in the Kingdom of God,
1. For Righteousness, by this I told you before we are to understand an universal conformity to the moral Law, both first and second Table, with subordination to the grace of faith.
1. For Righteousness, by this I told you before we Are to understand an universal conformity to the moral Law, both First and second Table, with subordination to the grace of faith.
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who even allows himself in a neglect or violation of either of these, whatever he may think of himself, is not accepted of God: 1. As for Holiness, we are told expresly that without it no man shall see the Lord.
who even allows himself in a neglect or violation of either of these, whatever he may think of himself, is not accepted of God: 1. As for Holiness, we Are told expressly that without it no man shall see the Lord.
He that doth either generally omit or neglect the duties of Gods worship, and hath not an holy awe and dread upon his mind towards matters of Religion,
He that does either generally omit or neglect the duties of God's worship, and hath not an holy awe and dread upon his mind towards matters of Religion,
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but can deal with sacred things with the same slight and common affection, wherewith he manages other ordinary matters, hath just reason to suspect himself as coming short of the kingdom of God:
but can deal with sacred things with the same slight and Common affection, wherewith he manages other ordinary matters, hath just reason to suspect himself as coming short of the Kingdom of God:
'Tis so sutable to the light of nature, so necessary to humane society, that there is not any one kind of failing that doth more scandalize the profession of Religion,
It's so suitable to the Light of nature, so necessary to humane society, that there is not any one kind of failing that does more scandalise the profession of Religion,
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Where as there is envying, and strife, and division amongst you, are ye not carnal, and walk as men? 1 Cor. 3.3. The Apostle makes it his business, Gal. 5.19. to set down such marks whereby men may judge of their conditions, both in respect of the fruits of the flesh and of the spirit.
Where as there is envying, and strife, and division among you, Are you not carnal, and walk as men? 1 Cor. 3.3. The Apostle makes it his business, Gal. 5.19. to Set down such marks whereby men may judge of their conditions, both in respect of the fruits of the Flesh and of the Spirit.
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and of them there are six that refer to this grace, The fruit of the spirit is love, peace, long-suffering, gentleness, goodness, meekness, against such there is no law.
and of them there Are six that refer to this grace, The fruit of the Spirit is love, peace, long-suffering, gentleness, Goodness, meekness, against such there is no law.
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The New Testament is so frequent and so express in this point, that a man of an unpeaceable contentious spirit must very grosly delude himself to build his confidence upon his zeal in lesser matters with the neglect of this.
The New Testament is so frequent and so express in this point, that a man of an unpeaceable contentious Spirit must very grossly delude himself to built his confidence upon his zeal in lesser matters with the neglect of this.
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And therefore those froward peevish professors, who are never contented with any estate, but are always complaining, apt to interpret every thing for an injury and unworthy dealing towards them, have upon this ground just cause to suspect themselves, of much impotence, unbelief, pride, want of that lowliness and meekness of spirit, which the Gospel doth require.
And Therefore those froward peevish professors, who Are never contented with any estate, but Are always complaining, apt to interpret every thing for an injury and unworthy dealing towards them, have upon this ground just cause to suspect themselves, of much impotence, unbelief, pride, want of that lowliness and meekness of Spirit, which the Gospel does require.
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If upon a strict enquiry we find our selves, willfully, grosly negligent in these more substantial things, we have just cause to suspect our conditions.
If upon a strict enquiry we find our selves, wilfully, grossly negligent in these more substantial things, we have just cause to suspect our conditions.
But to all these, if a man were able in a case of doubt, and difficulty, to confirm what he preaches by a miracle, one would think, that were a most infallible way of subduing any opposition, and carrying all before him.
But to all these, if a man were able in a case of doubt, and difficulty, to confirm what he Preaches by a miracle, one would think, that were a most infallible Way of subduing any opposition, and carrying all before him.
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And yet all these advantages would signify nothing, without these moral foundations; and a keeping close to these, might in some measure be effectual without miracles.
And yet all these advantages would signify nothing, without these moral foundations; and a keeping close to these, might in Some measure be effectual without Miracles.
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'Tis a saying of a Reverend Divine, that if the Gospel were now to be planted again, all the miracles in the world, would not be sufficient to make it take,
It's a saying of a Reverend Divine, that if the Gospel were now to be planted again, all the Miracles in the world, would not be sufficient to make it take,
And therefore when many of the Pharisees did pretend those wonderful acts of our Saviour to be done by Magical arts and the help of the Devil, they were presently confuted by the holiness of his doctrine;
And Therefore when many of the Pharisees did pretend those wondered acts of our Saviour to be done by Magical arts and the help of the devil, they were presently confuted by the holiness of his Doctrine;
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Non erat alia Romae, alia Athenis, alia nunc, alia posthac, sed & omnes gentes, omni tempore, una lex & sempiterna & immutabilis continebit, saith the Roman Orator. 'Tis the same in all places and in all times ;
Non erat Alias Rome, Alias Athenis, Alias nunc, Alias posthac, sed & omnes gentes, omni tempore, una lex & sempiterna & immutabilis continebit, Says the Roman Orator. It's the same in all places and in all times;
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THE true reason why Christians of several persuasions stand less approved towards one another, is for want of a right proportioning their zeal about matters of Religion,
THE true reason why Christians of several persuasions stand less approved towards one Another, is for want of a right proportioning their zeal about matters of Religion,
There is no reason to expect that the minds of men should ever be united to a mutual liking and approving of one another, till they can come to be more truly zealous,
There is no reason to expect that the minds of men should ever be united to a mutual liking and approving of one Another, till they can come to be more truly zealous,
and more heartily concerned for those substantial matters of righteousness, and peace, and joy in the holy Ghost, than for those circumstantials of meats and drinks.
and more heartily concerned for those substantial matters of righteousness, and peace, and joy in the holy Ghost, than for those circumstantials of Meats and drinks.
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If we consult the state of the Primitive times, as 'tis represented in the Acts of the Apostles and the Epistles, we shall find that this was the occasion both of raising and keeping up the differences amongst the Christians then, namely, the insisting more upon forms and parties, meats and days, some being for Paul, others for Apollos, others for Cephas, than upon the substance of duties.
If we consult the state of the Primitive times, as it's represented in the Acts of the Apostles and the Epistles, we shall find that this was the occasion both of raising and keeping up the differences among the Christians then, namely, the insisting more upon forms and parties, Meats and days, Some being for Paul, Others for Apollos, Others for Cephas, than upon the substance of duties.
I. Zeal about these lesser matters is not only consistent with strifes and divisions, but is many times the very occasion and fewel whereby they are begotten and continued amongst men.
I Zeal about these lesser matters is not only consistent with strifes and divisions, but is many times the very occasion and fuel whereby they Are begotten and continued among men.
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What the Apostle saith concerning those questions which he calls foolish and unlearned, is in some proportion true concerning such other disputes as are managed with greater vehemence than they ought;
What the Apostle Says Concerning those questions which he calls foolish and unlearned, is in Some proportion true Concerning such other disputes as Are managed with greater vehemence than they ought;
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even those whom in his own judgment he esteems the best, and then say, whether, both our common peace and the power of Religion hath not suffered exceedingly upon this account.
even those whom in his own judgement he esteems the best, and then say, whither, both our Common peace and the power of Religion hath not suffered exceedingly upon this account.
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4. Cooled in their zeal and fervor towards the more substantial parts of religion, whilst they are wholly taken up with the prosecution of lesser matters.
4. Cooled in their zeal and fervor towards the more substantial parts of Religion, while they Are wholly taken up with the prosecution of lesser matters.
That man hath conversed but a little in the world, or at least made but slender observation, who hath not in these times met with abundance of examples to this purpose.
That man hath conversed but a little in the world, or At least made but slender observation, who hath not in these times met with abundance of Examples to this purpose.
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II. The second Reason is from the nature of these more weighty and substantial matters of Religion, whose property, it is to unite the minds of men and heal their differences.
II The second Reason is from the nature of these more weighty and substantial matters of Religion, whose property, it is to unite the minds of men and heal their differences.
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He that makes it his principal care to deal righteously in his conversation with others, will be sure thereby to minister less occasion of raising strife,
He that makes it his principal care to deal righteously in his Conversation with Others, will be sure thereby to minister less occasion of raising strife,
He that is able to rejoyce in an afflicted condition, is thereby in a good measure freed from those temptations of hopes and fears whereby others are engaged.
He that is able to rejoice in an afflicted condition, is thereby in a good measure freed from those temptations of hope's and fears whereby Others Are engaged.
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2. Sometimes contentions and divisions are inflicted as a judgment, when the Lord is pleased to mix a perverse spirit amongst men, filling them with confusion and disorder, making them dash one against another, till they are broken to pieces.
2. Sometime contentions and divisions Are inflicted as a judgement, when the Lord is pleased to mix a perverse Spirit among men, filling them with confusion and disorder, making them dash one against Another, till they Are broken to Pieces.
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The Text tells us these things make us acceptable to God: NONLATINALPHABET Prov. 16.7. When a mans ways please the Lord, he will make his enemies to be at peace with him.
The Text tells us these things make us acceptable to God: Curae 16.7. When a men ways please the Lord, he will make his enemies to be At peace with him.
and give himself up to such courses, as are even to the light of nature unquestionably good, it cannot be but that he must hereby acquire a reverence and esteem even in the hearts of wicked men.
and give himself up to such courses, as Are even to the Light of nature unquestionably good, it cannot be but that he must hereby acquire a Reverence and esteem even in the hearts of wicked men.
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And doth not David complain of some that were enemies to him, for this very reason, because he was a follower of that which was good, Psal. 38.20. All that will live godly in Christ Iesus must suffer persecution, 2 Tim. 3.12. Because ye are not of the world, therefore doth the world hate you, Joh. 15.19. with several other scriptures;
And does not David complain of Some that were enemies to him, for this very reason, Because he was a follower of that which was good, Psalm 38.20. All that will live godly in christ Iesus must suffer persecution, 2 Tim. 3.12. Because you Are not of the world, Therefore does the world hate you, John 15.19. with several other Scriptures;
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To this it may be answered, that 'tis true, there is in Nature, a necessary unavoidable enmity, betwixt light and darkness, good and evil, the seed of the woman and the seed of the serpent.
To this it may be answered, that it's true, there is in Nature, a necessary unavoidable enmity, betwixt Light and darkness, good and evil, the seed of the woman and the seed of the serpent.
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And then besides, tho some men have such a superfluity of malitiousness, as the phrase is Iam. 1.21 being hardened against the common principles of morality,
And then beside, though Some men have such a superfluity of Maliciousness, as the phrase is Iam. 1.21 being hardened against the Common principles of morality,
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I. Information: If it be so, that the minding of the main things of Religion, more than lesser differences, be that which must render us acceptable to God, and approved of men, then these things will follow.
I Information: If it be so, that the minding of the main things of Religion, more than lesser differences, be that which must render us acceptable to God, and approved of men, then these things will follow.
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when we find that we do not stand approved to men, especially to good men. 2. 'Tis a preposterous course to seek the approbation of men by any such way,
when we find that we do not stand approved to men, especially to good men. 2. It's a preposterous course to seek the approbation of men by any such Way,
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but their minds will still abide at the same distance, till they come to be united in these great things of righteousness, and peace, and joy in the holy Ghost.
but their minds will still abide At the same distance, till they come to be united in these great things of righteousness, and peace, and joy in the holy Ghost.
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and peaceable, and patient, other contentions amongst them would quickly vanish. 4. A man may insist so much in the vindication of some truths and duties,
and peaceable, and patient, other contentions among them would quickly vanish. 4. A man may insist so much in the vindication of Some truths and duties,
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namely, how to proportion our zeal aright, in reference to several truths, which I shall particularly speak to in the next Use. II. Use of Exhortation.
namely, how to proportion our zeal aright, in Referente to several truths, which I shall particularly speak to in the next Use. II Use of Exhortation.
In opposition to this there are two extreams, which are exceedingly prejudicial to Religion (especially in times when controversies and disputes about it do so much abound) namely, Scepticalness and Dogmaticalness.
In opposition to this there Are two extremes, which Are exceedingly prejudicial to Religion (especially in times when controversies and disputes about it do so much abound) namely, Scepticalness and Dogmaticalness.
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Besides the insolence and pride which is the ground of this disposition, there is likewise much of folly and contradiction in it, whereby such men do become obnoxious unto that other extream of Dogmaticalness, which they affect most to avoid.
Beside the insolence and pride which is the ground of this disposition, there is likewise much of folly and contradiction in it, whereby such men do become obnoxious unto that other extreme of Dogmaticalness, which they affect most to avoid.
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Such Persons hereby exposing the most clear and manifest truths to the suspicion of error, by putting more obscure and doubtful matters in the same rank with them.
Such Persons hereby exposing the most clear and manifest truths to the suspicion of error, by putting more Obscure and doubtful matters in the same rank with them.
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Other things are only superstructions, and belong only to the well-being of a Christian, amongst which some are as gold, and silver, and pretious stones, things of the greatest value amongst men, next to life and being;
Other things Are only superstructions, and belong only to the well-being of a Christian, among which Some Are as gold, and silver, and precious stones, things of the greatest valve among men, next to life and being;
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and accordingly to proportion our zeal for them, and our contention about them. Not by our remisness to bring down foundation Truths to the same rate with superstructions ;
and accordingly to proportion our zeal for them, and our contention about them. Not by our remissness to bring down Foundation Truths to the same rate with superstructions;
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And there is nothing more ordinary than for good men, when they are once well persuaded of some particular opinion, to think they do God good service, by prosecuting it with their utmost zeal,
And there is nothing more ordinary than for good men, when they Are once well persuaded of Some particular opinion, to think they do God good service, by prosecuting it with their utmost zeal,
For if this course be admitted, where shall it end? Why may not falshood be obtruded upon us on the same account? If we once transgress those bounds which are fixed by the nature of things in respect of their evidence and importance, there can be no security against the wildest errors in the world.
For if this course be admitted, where shall it end? Why may not falsehood be obtruded upon us on the same account? If we once transgress those bounds which Are fixed by the nature of things in respect of their evidence and importance, there can be no security against the Wildest errors in the world.
These two things that I have mentioned, being soberly considered and impartially applyed, to some of our late and present controversies, would very much conduce to the healing of the minds of men,
These two things that I have mentioned, being soberly considered and impartially applied, to Some of our late and present controversies, would very much conduce to the healing of the minds of men,
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2. We should hence be persuaded to lay out our selves with our utmost zeal and intention of mind upon those great things of righteousness, and peace, and joy in the holy Ghost.
2. We should hence be persuaded to lay out our selves with our utmost zeal and intention of mind upon those great things of righteousness, and peace, and joy in the holy Ghost.
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1. From their Excellency: There are but two kind of things that any men aim at or endeavour after, to get into the favour of Men, and of God, to be safe here and happy hereafter.
1. From their Excellency: There Are but two kind of things that any men aim At or endeavour After, to get into the favour of Men, and of God, to be safe Here and happy hereafter.
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And as for their evidence, let it be supposed that in some of the controversies now on foot amongst us, there should in some solemn Assembly be an appeal made to heaven, to determine which of the Parties were in the right:
And as for their evidence, let it be supposed that in Some of the controversies now on foot among us, there should in Some solemn Assembly be an appeal made to heaven, to determine which of the Parties were in the right:
and declare that such a Way and Party were in the right, and the others mistaken, one would think that upon such an advantage, men might have good ground to be zealous and confident.
and declare that such a Way and Party were in the right, and the Others mistaken, one would think that upon such an advantage, men might have good ground to be zealous and confident.
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Why we have more reason to be zealous for righteousness, and peace, and joy in the holy Ghost, than men would have upon such a miraculous confirmation of their Opinions:
Why we have more reason to be zealous for righteousness, and peace, and joy in the holy Ghost, than men would have upon such a miraculous confirmation of their Opinions:
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But now we cannot have the like degree of evidence, that this or that particular action is a miracle, (because of the obscurity of natural causes) as we may that holiness,
But now we cannot have the like degree of evidence, that this or that particular actium is a miracle, (Because of the obscurity of natural Causes) as we may that holiness,
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2. From the Seasonableness of these things, both in respect of. 1. What we have seen in the Times lately past, And 2. What we are in expectation of for the future.
2. From the Seasonableness of these things, both in respect of. 1. What we have seen in the Times lately passed, And 2. What we Are in expectation of for the future.
1. For the time past: No man can be ignorant of those horrid scandals that have been brought upon Religion by the neglect of these moral duties, under the highest pretences of zeal to other matters.
1. For the time past: No man can be ignorant of those horrid scandals that have been brought upon Religion by the neglect of these moral duties, under the highest pretences of zeal to other matters.
Now if we have in us any tenderness for the honor of Religion, if we would make up that breach and wipe off that blemish that hath in this respect been brought upon it, it must be by our integrity and zeal for the promoting of these more substantial matters, both in our selves and others.
Now if we have in us any tenderness for the honour of Religion, if we would make up that breach and wipe off that blemish that hath in this respect been brought upon it, it must be by our integrity and zeal for the promoting of these more substantial matters, both in our selves and Others.
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He that hath observed those various providences, which these poor distracted Nations have of late years been exercised with, cannot but take notice, that since our first civil tempests and storms, there have been some seasons wherein we have seemed to be near the Harbour and upon the borders of settlement:
He that hath observed those various providences, which these poor distracted nations have of late Years been exercised with, cannot but take notice, that since our First civil tempests and storms, there have been Some seasons wherein we have seemed to be near the Harbour and upon the borders of settlement:
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Only of this we may be most sure, that this laying out our selves upon the duties of righteousness, and peace, and joy in the holy Ghost, will be the best security for every man in his private capacity,
Only of this we may be most sure, that this laying out our selves upon the duties of righteousness, and peace, and joy in the holy Ghost, will be the best security for every man in his private capacity,
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It cannot be but that in times of change and revolution, mens minds must be variously exercised with hopes and fears, according as their several interests do engage them.
It cannot be but that in times of change and revolution, men's minds must be variously exercised with hope's and fears, according as their several interests do engage them.
This being the very natural end of magistracy, namely, the praise of them that do well, 1 Pet. 2.14. I shall shut up all with that saying of the Apostle, 1 Pet. 3.10. cited out of the 34 Psal. What man is he that would see good days? Let him eschew evil and do good, let him seek peace and ensue it.
This being the very natural end of magistracy, namely, the praise of them that do well, 1 Pet. 2.14. I shall shut up all with that saying of the Apostle, 1 Pet. 3.10. cited out of the 34 Psalm What man is he that would see good days? Let him eschew evil and do good, let him seek peace and ensue it.
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for the farther building them up in their most holy faith, by reason of his employment in several other places, to the care of which (as being the Apostle of the Gentiles ) he was engaged, he doth depute Titus in his stead.
for the farther building them up in their most holy faith, by reason of his employment in several other places, to the care of which (as being the Apostle of the Gentiles) he was engaged, he does depute Titus in his stead.
And for his better encouragement and direction, in those ministerial employments committed to him, he writes to him this Epistle, consisting (besides the preface and conclusion ) of so many parts as there are Chapters, which are three.
And for his better encouragement and direction, in those ministerial employments committed to him, he writes to him this Epistle, consisting (beside the preface and conclusion) of so many parts as there Are Chapters, which Are three.
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The Text is under the Second of these Heads, wherein Titus is instructed in that sound doctrine (as'tis styled, v. 1.) whereunto he was to exhort several Ages, Sexes and Orders of persons in an aeconomical relation.
The Text is under the Second of these Heads, wherein Titus is instructed in that found Doctrine (as'tis styled, v. 1.) whereunto he was to exhort several Ages, Sexes and Order of Persons in an aeconomical Relation.
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Aged men have their lesson, v. 2. Aged Women, v. 3. Young Women, v. 4.5. Young men, and more particularly Titus himself, as being under that rank, v. 6.7, 8. Servants, v. 9.10.
Aged men have their Lesson, v. 2. Aged Women, v. 3. Young Women, v. 4.5. Young men, and more particularly Titus himself, as being under that rank, v. 6.7, 8. Servants, v. 9.10.
Which exhortation is further pressed upon them by a particular reason, taken from that common duty incumbent upon all believers, to bring a reputation upon the Religion which they did profess, in the words of the Text, That they may adorn the doctrine of God our Saviour in all things.
Which exhortation is further pressed upon them by a particular reason, taken from that Common duty incumbent upon all believers, to bring a reputation upon the Religion which they did profess, in the words of the Text, That they may adorn the Doctrine of God our Saviour in all things.
Now because those that are in a servile condition are naturally of a more illiberal, rugged and disingenuous temper, the Apostle would have such Servants as are converted, to manifest a change upon themselves in this respect, becoming more mild and gentle in their carriage, whereby they should remove that prejudice and scandal that was brought upon Religion by others:
Now Because those that Are in a servile condition Are naturally of a more illiberal, rugged and disingenuous temper, the Apostle would have such Servants as Are converted, to manifest a change upon themselves in this respect, becoming more mild and gentle in their carriage, whereby they should remove that prejudice and scandal that was brought upon Religion by Others:
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As if the privilege of their being made free by Christ, and having him for their Master, might authorize them to be more stubborn and insolent towards their civil relations,
As if the privilege of their being made free by christ, and having him for their Master, might authorise them to be more stubborn and insolent towards their civil relations,
2. The next term to be inquired after is the Act, Adorn. The word is NONLATINALPHABET, it signifies to set a thing off for its best advantage of comliness, that it may appear grateful and lovely to the beholders.
2. The next term to be inquired After is the Act, Adorn. The word is, it signifies to Set a thing off for its best advantage of comeliness, that it may appear grateful and lovely to the beholders.
Now tho it be not in the power of any creature to add any thing unto the beauty of this doctrine, which is in it self the wisdom of God in a mystery, 2 Cor. 2.7. The glorious Gospel, 2 Cor. 4.4. And the light of the knowledge of the glory of God in the face of Iesus Christ, v. 6. The riches of the glory of God, Colos. 1.27. Which are some of the highest expressions of beauty, that words can reach unto:
Now though it be not in the power of any creature to add any thing unto the beauty of this Doctrine, which is in it self the Wisdom of God in a mystery, 2 Cor. 2.7. The glorious Gospel, 2 Cor. 4.4. And the Light of the knowledge of the glory of God in the face of Iesus christ, v. 6. The riches of the glory of God, Colos 1.27. Which Are Some of the highest expressions of beauty, that words can reach unto:
4. As for that phrase, All things, it do's refer not only to those duties of Religion and Worship, which do more immediately concern our communion with himself;
4. As for that phrase, All things, it do's refer not only to those duties of Religion and Worship, which do more immediately concern our communion with himself;
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our very recreations and diversions should not be without a savour of Christianity. And we should, even in these things, give evidence of our faith, sobriety and patience, and humility and contentedness.
our very recreations and diversions should not be without a savour of Christianity. And we should, even in these things, give evidence of our faith, sobriety and patience, and humility and contentedness.
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And so likewise for the duties of our relations, even the meanest of them: That of Servants, who tho they be themselves of the basest and most contemptible condition,
And so likewise for the duties of our relations, even the Meanest of them: That of Servants, who though they be themselves of the Basest and most contemptible condition,
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So much I conceive sufficient for the explication of the words in the Text. Tho the duty here mentioned do by its particular connexion in this place more immediately refer to those that are in the relation of Servants,
So much I conceive sufficient for the explication of the words in the Text. Tho the duty Here mentioned do by its particular connexion in this place more immediately refer to those that Are in the Relation of Servants,
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for whom the reasons of it will hold à fortiori. For if those of the meanest condition are not exempted from this endeavour, much more then should others make it their care and business, who have greater advantages for it,
for whom the Reasons of it will hold à fortiori. For if those of the Meanest condition Are not exempted from this endeavour, much more then should Others make it their care and business, who have greater advantages for it,
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Or causing the way of truth to be evil spoken of, 2 Pet. 2.2. Or giving occasion to the adversary to speak reproachfully, 1 Tim. 5.14. Signifying that special care and caution which we ought to use in vindicating the reputation of Religion.
Or causing the Way of truth to be evil spoken of, 2 Pet. 2.2. Or giving occasion to the adversary to speak reproachfully, 1 Tim. 5.14. Signifying that special care and caution which we ought to use in vindicating the reputation of Religion.
as if they were rough, deformed and uneven, ready to catch at all occasions of confirming themselves in these prejudices, from the haltings and imprudences of those that profess Religion:
as if they were rough, deformed and uneven, ready to catch At all occasions of confirming themselves in these prejudices, from the haltings and imprudences of those that profess Religion:
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because of the reproach of the heathen our enemies? And in this very Chapter of the Text, the Apostle exhorteth that their behaviour be as becometh holiness, v. 3. that the word of God be not blasphemed, v. 5. that he who is of the contrary part may be ashamed, having no evil thing to say of you, v. 8. So again, 1 Pet. 2.12.
Because of the reproach of the heathen our enemies? And in this very Chapter of the Text, the Apostle exhorteth that their behaviour be as Becometh holiness, v. 3. that the word of God be not blasphemed, v. 5. that he who is of the contrary part may be ashamed, having no evil thing to say of you, v. 8. So again, 1 Pet. 2.12.
For this reason ought your conversation to be honest among the Gentiles, that whereas they are apt to speak against you as evil doers, they may by your good works which they shall behold, be brought to glorify God in the day of visitation.
For this reason ought your Conversation to be honest among the Gentiles, that whereas they Are apt to speak against you as evil doers, they may by your good works which they shall behold, be brought to Glorify God in the day of Visitation.
To consider one another, to provoke unto love and good works, that is, so far to study the tempers, inclinations, interests, of those we converse with, that thereby we may be able to take the right advantage of doing good upon them.
To Consider one Another, to provoke unto love and good works, that is, so Far to study the tempers, inclinations, interests, of those we converse with, that thereby we may be able to take the right advantage of doing good upon them.
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If by any means we may provoke them to an honest emulation. So Philip. 2.15. That ye may be blameless and harmless, the Sons of God, without rebuke in the midst of a crooked and perverse generation, amongst whom ye may shine as lights in the world :
If by any means we may provoke them to an honest emulation. So Philip. 2.15. That you may be blameless and harmless, the Sons of God, without rebuke in the midst of a crooked and perverse generation, among whom you may shine as lights in the world:
So Womens conversations ought to be such, as to win their Husbands, &c. 1 Pet. 3.1, 2. I shall cite but one Text more for the proof of this, and then proceed to the Reasons of it.
So Women's conversations ought to be such, as to win their Husbands, etc. 1 Pet. 3.1, 2. I shall Cite but one Text more for the proof of this, and then proceed to the Reasons of it.
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Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report,
Finally, brothers, whatsoever things Are true, whatsoever things Are honest, whatsoever things Are just, whatsoever things Are pure, whatsoever things Are lovely, whatsoever things Are of good report,
Whatsoever things are honest: The original word is NONLATINALPHABET, which signifies properly venerable. That is such things as may occasion in others a reverend esteem of you.
Whatsoever things Are honest: The original word is, which signifies properly venerable. That is such things as may occasion in Others a reverend esteem of you.
Whatsoever things are just: That is, free from the suspicion of unworthy partiality or base ends, not so much aiming at serving the interest of a Party,
Whatsoever things Are just: That is, free from the suspicion of unworthy partiality or base ends, not so much aiming At serving the Interest of a Party,
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as doing that which is in it self right and just. Whatsoever things are pure: NONLATINALPHABET, That is, things that are free from all immodest uncomliness.
as doing that which is in it self right and just. Whatsoever things Are pure:, That is, things that Are free from all immodest uncomeliness.
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Whatsoever things are lovely: NONLATINALPHABET, That is, grateful and benign, such as will render a man most acceptable to those with whom he converses;
Whatsoever things Are lovely:, That is, grateful and benign, such as will render a man most acceptable to those with whom he converses;
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Which Word tho it be most frequent amongst the Philosophers, yet 'tis very seldom used in Scripture and not any where by St. Paul, excepting this place,
Which Word though it be most frequent among the Philosophers, yet it's very seldom used in Scripture and not any where by Saint Paul, excepting this place,
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But yet as for all those things that are commendable amongst the very Heathen, which they style by the name of Virtue, Christians ought not to be defective in such things,
But yet as for all those things that Are commendable among the very Heathen, which they style by the name of Virtue, Christians ought not to be defective in such things,
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We are all of us naturally in a deformed forlorn condition, being wretched and miserable, and poor and blind and naked, and 'tis alone this Doctrine of the Gospel that doth furnish us with gold, and eye-salve, and white rayment to enrich and beautfy us.
We Are all of us naturally in a deformed forlorn condition, being wretched and miserable, and poor and blind and naked, and it's alone this Doctrine of the Gospel that does furnish us with gold, and eyesalve, and white raiment to enrich and beautfy us.
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and therefore 'tis but reason that we should walk worthy of our vocation, and as becomes children of the light, Ephes. 5.8. Setting forth the virtues of him that called us into his marvailous light, 1 Pet. 2.9. Light is one of the most glorious and beautiful creatures in the world, and therefore an earthly and sordid carriage will not become that title.
and Therefore it's but reason that we should walk worthy of our vocation, and as becomes children of the Light, Ephesians 5.8. Setting forth the Virtues of him that called us into his marvelous Light, 1 Pet. 2.9. Light is one of the most glorious and beautiful creatures in the world, and Therefore an earthly and sordid carriage will not become that title.
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Men are content in the night time to be homely and plain, but in the day they will endeavour to have their garments decent and comely about them. So should Christians demean themselves;
Men Are content in the night time to be homely and plain, but in the day they will endeavour to have their garments decent and comely about them. So should Christians demean themselves;
remembring the obligation that lies upon them from their calling, counting it a greater shame to them to do any unworthy act, under the glorious light of the Gospel about them,
remembering the obligation that lies upon them from their calling, counting it a greater shame to them to do any unworthy act, under the glorious Light of the Gospel about them,
and the illumination of the spirit within them, than other men do to commit any filthiness in the face of the Sun. Men usually are very careful to advance the honour and reputation of that from which they receive their own.
and the illumination of the Spirit within them, than other men do to commit any filthiness in the face of the Sun. Men usually Are very careful to advance the honour and reputation of that from which they receive their own.
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men are usually very sensible in things of their own interest, how careful will they be in adorning their Habitations, not grudging to bestow much labor and cost to this purpose,
men Are usually very sensible in things of their own Interest, how careful will they be in adorning their Habitations, not grudging to bestow much labour and cost to this purpose,
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all those difficulties that men undergo in the pursuit of fame and glory, which is the business of men of more large and generous spirits, is but for the adorning of their names and perpetuating them to posterity, which tho it have its proper use and bounds,
all those difficulties that men undergo in the pursuit of fame and glory, which is the business of men of more large and generous spirits, is but for the adorning of their names and perpetuating them to posterity, which though it have its proper use and bounds,
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The sweet ornament of a good name, which we endeavour to pour upon the head of that, will run down and be communicated to the skirts about it, all that belong unto it.
The sweet ornament of a good name, which we endeavour to pour upon the head of that, will run down and be communicated to the skirts about it, all that belong unto it.
in both which respects, this doctrine of the Gospel ought to be preferred before any thing else, especially since our own advantage is so much concerned in it.
in both which respects, this Doctrine of the Gospel ought to be preferred before any thing Else, especially since our own advantage is so much concerned in it.
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3. And lastly, which may serve instead of all other Reasons, this is the great end of our Creation and Being, the chief business upon which we were sent into the world, to glorify God,
3. And lastly, which may serve instead of all other Reasons, this is the great end of our Creation and Being, the chief business upon which we were sent into the world, to Glorify God,
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to acquit and commend our selves not only to our own consciences, but to other mens consciences too, 2 Cor. 4.2. This doth principally consist in the right circumstantiating of actions, and will require much prudence to judge what is seasonable and fit.
to acquit and commend our selves not only to our own Consciences, but to other men's Consciences too, 2 Cor. 4.2. This does principally consist in the right circumstantiating of actions, and will require much prudence to judge what is seasonable and fit.
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2. Hence it will follow, that amongst that great variety of duties, which are incumbent upon a Christian, there ought to be a special regard unto such,
2. Hence it will follow, that among that great variety of duties, which Are incumbent upon a Christian, there ought to be a special regard unto such,
that is, to those moral duties which the light of Nature doth oblige unto, because those who are without, will be apt to take an estimate of us, by our conformity to these.
that is, to those moral duties which the Light of Nature does oblige unto, Because those who Are without, will be apt to take an estimate of us, by our conformity to these.
And that man will never arrive to the esteem of being Religious who should be found negligent and defective in this kind, either in respect of an holy awe and fear towards the divine Majesty which he doth profess to adore, justice, equity, charity, gentleness in his dealing and conversing with others;
And that man will never arrive to the esteem of being Religious who should be found negligent and defective in this kind, either in respect of an holy awe and Fear towards the divine Majesty which he does profess to adore, Justice, equity, charity, gentleness in his dealing and conversing with Others;
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'Tis true likewise, that there may be much danger in seeking to please men, but yet this is an end, which we may and should propose to our selves even in our religious conversation, Rom. 15.2. Let every one please his neighbour: 'tis the Apostles advice there;
It's true likewise, that there may be much danger in seeking to please men, but yet this is an end, which we may and should propose to our selves even in our religious Conversation, Rom. 15.2. Let every one please his neighbour: it's the Apostles Advice there;
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and he owns it for his practice, 2 Cor. 10.33. Even as I please all men in all things, not seeking mine own profit, but the profit of many that they may be saved.
and he owns it for his practice, 2 Cor. 10.33. Even as I please all men in all things, not seeking mine own profit, but the profit of many that they may be saved.
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2. But I hasten to a second Use, for Reproof of such persons who are so far from being Ornaments, that they are rather spots and blemishes to the Doctrine of the Gospel.
2. But I hasten to a second Use, for Reproof of such Persons who Are so Far from being Ornament, that they Are rather spots and blemishes to the Doctrine of the Gospel.
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For those that are Careless and Barren, who are wholly immersed in themselves, and the observance of their own humours, without any regard to the profiting or pleasing of others.
For those that Are Careless and Barren, who Are wholly immersed in themselves, and the observance of their own humours, without any regard to the profiting or pleasing of Others.
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There are two things I would briefly suggest by way of motive to dissuade men from offending in either of these kinds, viz. the Unworthiness, and the Danger of such carriage.
There Are two things I would briefly suggest by Way of motive to dissuade men from offending in either of these Kinds, viz. the Unworthiness, and the Danger of such carriage.
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The Scripture puts it as a brand upon the loose Sons of Eli, Hophni and Phinehas, 1 Sam. 2.17. That they caused men to abhor the offerings of the Lord.
The Scripture puts it as a brand upon the lose Sons of Eli, Hophni and Phinehas, 1 Sam. 2.17. That they caused men to abhor the offerings of the Lord.
And nothing can be more hateful than to bring sacred things into contempt: It was Iacob 's complaint against his Sons, Simeon and Levi, Gen. 34.30. That they had made him to stink amongst the inhabitants of the Lord.
And nothing can be more hateful than to bring sacred things into contempt: It was Iacob is complaint against his Sons, Simeon and Levi, Gen. 34.30. That they had made him to stink among the inhabitants of the Lord.
Temporal judgements upon their names, Malach. 2.9. The Priests that caused others to stumble at the Law, are threatdned to be made contemptible and base before all the people.
Temporal Judgments upon their names, Malachi 2.9. The Priests that caused Others to Stumble At the Law, Are threatdned to be made contemptible and base before all the people.
Balaam was for this reason slain with the sword, because he taught Balak to lay a stumbling block before the children of Israel, Numb. 31.8. The Sons of Eli were upon the like account slain by the Philistines, 1 Sam. 4.11. But that's not all:
balaam was for this reason slave with the sword, Because he taught Balak to lay a stumbling block before the children of Israel, Numb. 31.8. The Sons of Eli were upon the like account slave by the philistines, 1 Sam. 4.11. But that's not all:
they doing what in them lies to destroy those for whom Christ dyed, 1 Cor. 8.11. 'Tis spoken concerning the abuse of our liberty in things indifferent, 'tis much more concerning actions in themselves sinful.
they doing what in them lies to destroy those for whom christ died, 1 Cor. 8.11. It's spoken Concerning the abuse of our liberty in things indifferent, it's much more Concerning actions in themselves sinful.
Now if to offend but one, and that a little one, that is one that is weak in knowledge and faith, will expose a man to a certain and dreadful vengeance, what then may they expect, who in regard of the eminency of their place, reputation, profession, do occasion a more general and spreading scandal, both in respect of the number and quality of the persons offended,
Now if to offend but one, and that a little one, that is one that is weak in knowledge and faith, will expose a man to a certain and dreadful vengeance, what then may they expect, who in regard of the eminency of their place, reputation, profession, do occasion a more general and spreading scandal, both in respect of the number and quality of the Persons offended,
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3. I have but one Use more, and that shall be for Exhortation, to persuade us unto the study of this duty in the Text. That we would every one in our several places, endeavour to bring honour to our profession,
3. I have but one Use more, and that shall be for Exhortation, to persuade us unto the study of this duty in the Text. That we would every one in our several places, endeavour to bring honour to our profession,
Wherein too many have justifyed all those old Calumnies and reproaches, which the malice of the ancient Heathen was wont to charge upon the primitive Christians.
Wherein too many have justified all those old Calumnies and Reproaches, which the malice of the ancient Heathen was wont to charge upon the primitive Christians.
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Besides those grosser vices, which are most opposite to the purity of evangelical doctrine, by which this profession should be distinguished from all others:
Beside those grosser vices, which Are most opposite to the purity of Evangelical Doctrine, by which this profession should be distinguished from all Others:
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I say besides these, there are some actions likewise, which seeming not to contain in them any gross iniquity or injustice, are thereupon more easily fallen into.
I say beside these, there Are Some actions likewise, which seeming not to contain in them any gross iniquity or injustice, Are thereupon more Easily fallen into.
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Such are suspitiousness, evil-surmisings, tale-bearers, which are the fewel to contention, as the Wiseman speaks, Prov. 26.20. Malignity, that is an aptness to put the worst construction upon things, whispering, backbiting, rash censuring of others;
Such Are suspitiousness, evil-surmisings, talebearers, which Are the fuel to contention, as the Wiseman speaks, Curae 26.20. Malignity, that is an aptness to put the worst construction upon things, whispering, backbiting, rash censuring of Others;
If any man amongst you seemeth to be religious and bridleth not his tongue, that mans religion is vain, Jam. 1.26. Being busy-bodies, under the pretence of zeal and religion, in the affairs of others, wherein we are not concerned, which is very apt to provoke men unto much indignation and prejudice.
If any man among you seems to be religious and bridleth not his tongue, that men Religion is vain, Jam. 1.26. Being busybodies, under the pretence of zeal and Religion, in the affairs of Others, wherein we Are not concerned, which is very apt to provoke men unto much Indignation and prejudice.
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And then besides these blemishes, which concern our civil conversation with others, there are some likewise which men are subject unto in the performance of their religious duties.
And then beside these blemishes, which concern our civil Conversation with Others, there Are Some likewise which men Are Subject unto in the performance of their religious duties.
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but these are some of those particular failings, to which those who would be thought the more strict Professors are subject, which ought to be avoided,
but these Are Some of those particular failings, to which those who would be Thought the more strict Professors Are Subject, which ought to be avoided,
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And there must be a philadelphia too, a more especial love to the brethren, and readiness to serve and help them, especially for such as are in distress,
And there must be a philadelphia too, a more especial love to the brothers, and readiness to serve and help them, especially for such as Are in distress,
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Nothing is more frequently inculcated in the Gospel, than these kind of graces, that we should be gentle, easie to be intreated, favourable towards the infirmities of others, putting the best construction upon things;
Nothing is more frequently inculcated in the Gospel, than these kind of graces, that we should be gentle, easy to be entreated, favourable towards the infirmities of Others, putting the best construction upon things;
but gentle, shewing all meekness to all men, Titus 3.2. These graces are all of them of such a lovely and winning nature, that it would exceedingly promote the interest of Religion if they did more shine forth in the lives of those who call themselves Professors in these times.
but gentle, showing all meekness to all men, Titus 3.2. These graces Are all of them of such a lovely and winning nature, that it would exceedingly promote the Interest of Religion if they did more shine forth in the lives of those who call themselves Professors in these times.
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and the Church in a kind of triumphant condition, many of those who profess Religion (if they are not otherwise persons of judgment and solid worth) are more apt to grow insolent, and rugged towards others.
and the Church in a kind of triumphant condition, many of those who profess Religion (if they Are not otherwise Persons of judgement and solid worth) Are more apt to grow insolent, and rugged towards Others.
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Whereas some of these things are so far from being ornaments that they are at the best but spots and blemishes, and the best of them are but fashions, which though they may seem comely in some particular place and seasons,
Whereas Some of these things Are so Far from being Ornament that they Are At the best but spots and blemishes, and the best of them Are but fashions, which though they may seem comely in Some particular place and seasons,
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Whereas these other things I have mentioned, will never be out of fashion, as having in them an absolute beauty of their own, not depending upon places, times, or opinion.
Whereas these other things I have mentioned, will never be out of fashion, as having in them an absolute beauty of their own, not depending upon places, times, or opinion.
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The Fifth Sermon. At a Visitation holden at London. TITUS II. 15. These things speak, and exhort, and rebuke with all authority: LET NO MAN DESPISE THEE.
The Fifth Sermon. At a Visitation held At London. TITUS II 15. These things speak, and exhort, and rebuke with all Authority: LET NO MAN DESPISE THEE.
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In the beginning of this Chapter the Apostle had mentioned that sound Doctrine, which he would have Titus in his preaching to insist upon, with reference to several ages, sexes,
In the beginning of this Chapter the Apostle had mentioned that found Doctrine, which he would have Titus in his preaching to insist upon, with Referente to several ages, sexes,
After which he proceeds to a brief recapitulation of those more general duties, wherein all men are concerned, of Sobriety, Righteousness, and Godliness: And takes notice of those new peculiar reasons, whereby the Gospel doth oblige men to a strict observance of these moral duties, namely: 1. From that great reward, which it doth more clearly propose, The blessed hope and that glorious appearing of the great God, v. 13. 2. From the assistance which it gives to us, by redeeming us from our Iniquities, v. 14. Abolishing the guilt, and subduing the power of sin;
After which he proceeds to a brief recapitulation of those more general duties, wherein all men Are concerned, of Sobriety, Righteousness, and Godliness: And Takes notice of those new peculiar Reasons, whereby the Gospel does oblige men to a strict observance of these moral duties, namely: 1. From that great reward, which it does more clearly propose, The blessed hope and that glorious appearing of the great God, v. 13. 2. From the assistance which it gives to us, by redeeming us from our Iniquities, v. 14. Abolishing the guilt, and subduing the power of since;
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which ought to be very powerful motives, whereby Christians should be excited, to become a peculiar people, separate from the rest of the world, zealous of good works ;
which ought to be very powerful motives, whereby Christians should be excited, to become a peculiar people, separate from the rest of the world, zealous of good works;
Having mentioned these great fundamental duties, he thereupon subjoyns this exhortation, these things speak, and exhort and rebuke with all authority. These things, i. e.
Having mentioned these great fundamental duties, he thereupon subjoins this exhortation, these things speak, and exhort and rebuke with all Authority. These things, i. e.
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especially these more substantial and weighty matters, wherein the essence of Religion doth consist, in opposition to other smaller points of less evidence or consequence.
especially these more substantial and weighty matters, wherein the essence of Religion does consist, in opposition to other smaller points of less evidence or consequence.
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And if any man be so contumacious, notwithstanding this instruction and exhortation, as to violate these known duties, let him be rebuked with all authority. Do not deal with such an one in a precarious way,
And if any man be so contumacious, notwithstanding this instruction and exhortation, as to violate these known duties, let him be rebuked with all Authority. Do not deal with such an one in a precarious Way,
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Men must and will stand in awe of us, when we demean our selves so as they may have reason to believe that when we are angry, God is displeased with them.
Men must and will stand in awe of us, when we demean our selves so as they may have reason to believe that when we Are angry, God is displeased with them.
and wherein it consists. 2. Of what great consequence it is, that Ministers should preserve themselves from contempt. 3. The means how this may be done.
and wherein it consists. 2. Of what great consequence it is, that Ministers should preserve themselves from contempt. 3. The means how this may be done.
And so on the other side, when we do in our thoughts take notice of and acknowledge the vileness or worthlesness of things or persons, this is inward despising, which in Scripture phrase is styled, counting a thing vile, setting it at nought, esteeming it as dung.
And so on the other side, when we do in our thoughts take notice of and acknowledge the vileness or worthlessness of things or Persons, this is inward despising, which in Scripture phrase is styled, counting a thing vile, setting it At nought, esteeming it as dung.
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When we testify this by words or actions, this is external contempt, and in Scripture phrase is expressed by kicking at a thing; treading it under our feet, casting it behind us, turning our back upon it, puffing at it.
When we testify this by words or actions, this is external contempt, and in Scripture phrase is expressed by kicking At a thing; treading it under our feet, casting it behind us, turning our back upon it, puffing At it.
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Both these abstractly considered, are of an indifferent nature, neither good nor evil in themselves, but as they are circumstantiated by their manner, and measure, and objects.
Both these abstractly considered, Are of an indifferent nature, neither good nor evil in themselves, but as they Are circumstantiated by their manner, and measure, and objects.
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But withall 'tis so easie, so common, so natural a thing, for the scandal of a person to reflect upon his profession, that it shall be put upon his account,
But withal it's so easy, so Common, so natural a thing, for the scandal of a person to reflect upon his profession, that it shall be put upon his account,
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And as things now are in the world, nothing can be more vain, than for men to think that the dignity of their places will keep up their esteem in the hearts of others, without the foundation of real worth in their persons.
And as things now Are in the world, nothing can be more vain, than for men to think that the dignity of their places will keep up their esteem in the hearts of Others, without the Foundation of real worth in their Persons.
Now amongst all other things whatsoever, there is nothing that hath in it so much provocation as contempt. 'Tis much worse than hatred; that supposeth a man to be considerable.
Now among all other things whatsoever, there is nothing that hath in it so much provocation as contempt. It's much Worse than hatred; that Supposeth a man to be considerable.
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II. Of what great importance it is for persons in this sacred function, to preserve themselves from contempt. Which may be made evident by three kind of arguments, upon the account of 1. Fitness and Congruity: 2. Necessity and Duty: and 3. Interest and advantage.
II Of what great importance it is for Persons in this sacred function, to preserve themselves from contempt. Which may be made evident by three kind of Arguments, upon the account of 1. Fitness and Congruity: 2. Necessity and Duty: and 3. Interest and advantage.
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1. Upon the account of Fitness and Congruity: The Apostle had declared it as a rule a little before the Text, v. 10. That Servants should adorn the doctrine of God our Saviour in all things.
1. Upon the account of Fitness and Congruity: The Apostle had declared it as a Rule a little before the Text, v. 10. That Servants should adorn the Doctrine of God our Saviour in all things.
The men of our Calling ought to be of such eminence, that others in comparison to them, may be called Grex, the Flock, of which we are the Governours and Pastors. 'Tis required as a previous condition to capacitate a man for this Calling, that he must have a good report of those that are without, 1 Tim. 3.7. i. e. of the Heathens and Unbelievers;
The men of our Calling ought to be of such eminence, that Others in comparison to them, may be called Grex, the Flock, of which we Are the Governors and Pastors. It's required as a previous condition to capacitate a man for this Calling, that he must have a good report of those that Are without, 1 Tim. 3.7. i. e. of the heathens and Unbelievers;
who, tho they are not competent judges of faith and opinions, yet they may be of manners and honesty ▪ And if this be required to admission into that Calling, 'tis most reasonable that men should not lose it afterwards.
who, though they Are not competent judges of faith and opinions, yet they may be of manners and honesty ▪ And if this be required to admission into that Calling, it's most reasonable that men should not loose it afterwards.
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while in a private station, if once called to any such employment, where it must be useful to others by its Authority, 'tis most fitting then, that it should seek the aid of opinion and publick esteem.
while in a private station, if once called to any such employment, where it must be useful to Others by its authority, it's most fitting then, that it should seek the aid of opinion and public esteem.
2. 'Tis necessary also, upon the account of Duty, both towards others and our selves. 1. With respect to those with whom we converse, who are committed to our charge;
2. It's necessary also, upon the account of Duty, both towards Others and our selves. 1. With respect to those with whom we converse, who Are committed to our charge;
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The first chiefly for our selves, the other both for our selves and others: Nobis est necessaria vita nostra, aliis fama nostra: As St. Austin speaks.
The First chiefly for our selves, the other both for our selves and Others: Nobis est necessaria vita nostra, Others fama nostra: As Saint Austin speaks.
When God gives men favour and respect in the eyes of others, the proper improvement of it is, to make use of it as an advantage for prevailing with them, and doing good upon them.
When God gives men favour and respect in the eyes of Others, the proper improvement of it is, to make use of it as an advantage for prevailing with them, and doing good upon them.
And these two, according to the rule of Relations, mutuò se ponunt & tollunt. Where there is no venerableness, there can be no authority, in this sense.
And these two, according to the Rule of Relations, mutuò se Ponunt & tollunt. Where there is no venerableness, there can be no Authority, in this sense.
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Shame is one of the most powerful curbs to restrain men from unworthy courses, and where this doth not, there is little hope that any thing else should prevail.
Shame is one of the most powerful curbs to restrain men from unworthy courses, and where this does not, there is little hope that any thing Else should prevail.
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3. 'Tis highly advantageous upon the account of Interest. And that both in regard to the benefit to be hereby obtained, and the mischief to be avoided.
3. It's highly advantageous upon the account of Interest. And that both in regard to the benefit to be hereby obtained, and the mischief to be avoided.
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1. For the advantage accruing to us, by preserving our selves from being despised: Honour is the greatest blessing among all humane things which this world can afford us;
1. For the advantage accrueing to us, by preserving our selves from being despised: Honour is the greatest blessing among all humane things which this world can afford us;
And if he must be spoken of after his departure, that he be well spoken of, that his name may be as a pretious ointment, leaving a perfume behind it, that men may rise up at the mention of him and call him blessed.
And if he must be spoken of After his departure, that he be well spoken of, that his name may be as a precious ointment, leaving a perfume behind it, that men may rise up At the mention of him and call him blessed.
2. 'Tis our interest, in reference to the avoiding of that mischief which we may otherwise be exposed unto by doing things that will render us despicable.
2. It's our Interest, in Referente to the avoiding of that mischief which we may otherwise be exposed unto by doing things that will render us despicable.
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Those very means which were appointed as the remedy and expiation for other mens sins shall be no benefit to them. Sacrifices and Offerings were the things about which they had offended, by rendering them contemptible, causing others to abhor them:
Those very means which were appointed as the remedy and expiation for other men's Sins shall be no benefit to them. Sacrifices and Offerings were the things about which they had offended, by rendering them contemptible, causing Others to abhor them:
The offences they had committed were so highly scandalous, that God was immutably resolved, (he had sworn it) to execute upon them some signal vengeance in this life that should manifest to the world how much he was concerned,
The offences they had committed were so highly scandalous, that God was immutably resolved, (he had sworn it) to execute upon them Some signal vengeance in this life that should manifest to the world how much he was concerned,
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Which judgments did afterwards accordingly come to pass in the suddain death of Eli and his two Sons, and his Daughter in Law, in the rejection of Abiathar from the Priests office, and in that Massacre committed by Saul at Nob, upon fourscore and five Priests of this family, together with their wives and children and servants.
Which Judgments did afterwards accordingly come to pass in the sudden death of Eli and his two Sons, and his Daughter in Law, in the rejection of Abiathar from the Priests office, and in that Massacre committed by Saul At Nob, upon fourscore and five Priests of this family, together with their wives and children and Servants.
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as by their unworthy carriage, did render the publick worship contemptible, and cause others to stumble at the Law, God threatens that he will send a curse upon them, and will curse their blessings, and spread dung upon their faces, and make them contemptible and base before all the people.
as by their unworthy carriage, did render the public worship contemptible, and cause Others to Stumble At the Law, God threatens that he will send a curse upon them, and will curse their blessings, and spread dung upon their faces, and make them contemptible and base before all the people.
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and avoiding the greatest mischief that this world can afford, it will upon all accounts highly concern us, that we do not so demean our selves as to deserve to be despised. III. I proceed to the third general head proposed, namely the means whereby we are to preserve our selves from contempt; which are of two kinds: Negative and Positive.
and avoiding the greatest mischief that this world can afford, it will upon all accounts highly concern us, that we do not so demean our selves as to deserve to be despised. III. I proceed to the third general head proposed, namely the means whereby we Are to preserve our selves from contempt; which Are of two Kinds: Negative and Positive.
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All kind of vices whatsoever, especially such as have in them a more peculiar deformity and turpitude, which are most likely to alienate the minds of others from us.
All kind of vices whatsoever, especially such as have in them a more peculiar deformity and turpitude, which Are most likely to alienate the minds of Others from us.
Such are Narrowness of mind, judging of things and persons by little measures; setting up for reputation by zeal in the smallest matters, with neglect of the greater:
Such Are Narrowness of mind, judging of things and Persons by little measures; setting up for reputation by zeal in the Smallest matters, with neglect of the greater:
From whence will follow a servility of spirit, a readiness to dissemble, flatter, revile, to bow down to any kind of baseness before such whom we conceive able to assist or to hinder us in our little designs of gain:
From whence will follow a servility of Spirit, a readiness to dissemble, flatter, revile, to bow down to any kind of baseness before such whom we conceive able to assist or to hinder us in our little designs of gain:
But there are some things which the Apostle adviseth to, as having a more peculiar fitness and tendency to this purpose, NONLATINALPHABET, Whatsoever things are venerable, whatsoever things are lovely, whatsoever things are of good report,
But there Are Some things which the Apostle adviseth to, as having a more peculiar fitness and tendency to this purpose,, Whatsoever things Are venerable, whatsoever things Are lovely, whatsoever things Are of good report,
I. Wisdom, this makes a mans face to shine, and the strength of it to be doubled, Eccles. 8.1. Puts a lustre upon a person, renders him venerable and amiable, conciliates an honour and an awe from those with whom he converseth.
I. Wisdom, this makes a men face to shine, and the strength of it to be doubled, Eccles. 8.1. Puts a lustre upon a person, renders him venerable and amiable, conciliates an honour and an awe from those with whom he Converseth.
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Not only skill in books, and things, and notions, but the art of business, directing a man to what is fit and convenient in several cases and circumstances, the knowledg of humane nature, of the various inclinations, tempers, interests of men and times. 'Tis not sufficient for him that would be a Pilot to understand the general Theory of Navigation, without the knowledge of particular Coasts,
Not only skill in books, and things, and notions, but the art of business, directing a man to what is fit and convenient in several cases and Circumstances, the knowledge of humane nature, of the various inclinations, tempers, interests of men and times. It's not sufficient for him that would be a Pilot to understand the general Theory of Navigation, without the knowledge of particular Coasts,
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And, considering that great variety and inconstancy which there is in the judgments and affections of men, the clashings and intanglements of cross interests, the several changes and vicissitudes that befall humane affairs;
And, considering that great variety and inconstancy which there is in the Judgments and affections of men, the clashings and entanglements of cross interests, the several changes and vicissitudes that befall humane affairs;
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I say all these things considered, it is not mere integrity, without great prudence, that can preserve a man in a constant and clear reputation. 2. Generosity of mind, magnanimity.
I say all these things considered, it is not mere integrity, without great prudence, that can preserve a man in a constant and clear reputation. 2. Generosity of mind, magnanimity.
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By this I mean an inclination of mind to things that are truly great and noble, making virtue and true honour the common measure of every thing, aiming at that which is great and excellent in every kind of virtue;
By this I mean an inclination of mind to things that Are truly great and noble, making virtue and true honour the Common measure of every thing, aiming At that which is great and excellent in every kind of virtue;
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and hath in some measure both an ability to judge of, and a freedom or liberty to apply himself unto, those moral actions or duties, which are the proper means for the promoting of this end.
and hath in Some measure both an ability to judge of, and a freedom or liberty to apply himself unto, those moral actions or duties, which Are the proper means for the promoting of this end.
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Magnanimos nos natura produxit, & ut quibusdam animalibus ferum dedit, quibusdam subdolum, quibusdam pavidum, ita nobis gloriosum & excelsum spiritum, quaerentem ubi honestissimè, non ubi tutissimè vivat.
Magnanimos nos Nature produxit, & ut Some animalibus Ferum dedit, Some subdolum, Some pavidum, ita nobis Gloriosum & excelsum spiritum, quaerentem ubi honestissimè, non ubi tutissimè vivat.
We are naturally born with greater and more generous souls than other creatures, and therefore for a man to debase himself below the Nobility of his creation may justly expose him to contempt.
We Are naturally born with greater and more generous Souls than other creatures, and Therefore for a man to debase himself below the Nobilt of his creation may justly expose him to contempt.
3. The third particular I mentioned to this purpose was Holiness of life. Which is frequently mentioned in Scripture as a proper means to keep our esteem in the hearts of others,
3. The third particular I mentioned to this purpose was Holiness of life. Which is frequently mentioned in Scripture as a proper means to keep our esteem in the hearts of Others,
And a little before the Text, v. 7. The Apostle exhorts Titus, to shew himself a pattern of good works, that he who is of the contrary part may be ashamed, having no evil thing to say of you. So again, 1 Pet. 3.16. 'Tis said that a good conversation will make people ashamed to speak evil of us.
And a little before the Text, v. 7. The Apostle exhorts Titus, to show himself a pattern of good works, that he who is of the contrary part may be ashamed, having no evil thing to say of you. So again, 1 Pet. 3.16. It's said that a good Conversation will make people ashamed to speak evil of us.
And it was by faith and holiness that the Elders obtained a good report, Heb. 11.2. In the 1 Tim. 4.12. There is the same precept with this in the Text. Let no man despise thy youth:
And it was by faith and holiness that the Elders obtained a good report, Hebrew 11.2. In the 1 Tim. 4.12. There is the same precept with this in the Text. Let no man despise thy youth:
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To which 'tis immediately subjoyned as the most proper direction to this purpose, but be thou an example of the believers, in word, in conversation, in charity, in spirit, in purity.
To which it's immediately subjoined as the most proper direction to this purpose, but be thou an Exampl of the believers, in word, in Conversation, in charity, in Spirit, in purity.
endeavouring to make the times the better for him, wherein he lives, this will be the most effectual means to make his name honourable, and his memory pretious.
endeavouring to make the times the better for him, wherein he lives, this will be the most effectual means to make his name honourable, and his memory precious.
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More particularly: The demeaning of our selves with all due respect and lowliness to our Superiours, is one of those well-doings whereby we are to put to silence the ignorance of foolish men, 1 Pet. 2.13, 15, 18. The proportioning of our zeal, according to the real worth and importance of things, that's another Apostolical direction to this purpose, Rom. 14.15, 16. Having said, Let not your good be evil spoken of, he presently adds:
More particularly: The demeaning of our selves with all due respect and lowliness to our Superiors, is one of those welldoings whereby we Are to put to silence the ignorance of foolish men, 1 Pet. 2.13, 15, 18. The proportioning of our zeal, according to the real worth and importance of things, that's Another Apostolical direction to this purpose, Rom. 14.15, 16. Having said, Let not your good be evil spoken of, he presently adds:
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endeavouring as much as in us lies to live in peace with all men, as being that which gives opportunity to the more calm, benign, ingenuous operations of religion in the world.
endeavouring as much as in us lies to live in peace with all men, as being that which gives opportunity to the more Cam, benign, ingenuous operations of Religion in the world.
Wherever these qualifications are, they must and will contract at least a secret reverence, even from those that may outwardly pretend to hate and despise us.
Wherever these qualifications Are, they must and will contract At least a secret Reverence, even from those that may outwardly pretend to hate and despise us.
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I have now done with the three general Heads proposed, it remains that I add something briefly by way of application, in answer to this case, What's to be done if men will despise us,
I have now done with the three general Heads proposed, it remains that I add something briefly by Way of application, in answer to this case, What's to be done if men will despise us,
By way of rebuke to such despisers, who if they would but consult the Scriptures, should find this unworthy disposition set off with such great aggravations, both as to the nature of the sin, and the punishments that shall be inflicted upon it,
By Way of rebuke to such despisers, who if they would but consult the Scriptures, should find this unworthy disposition Set off with such great aggravations, both as to the nature of the since, and the punishments that shall be inflicted upon it,
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The Wiseman tells us, He that despiseth his neighbour is void of wisdom, Prov. 11.12. and sinneth, chap. 14.21. 'Tis made the character of a proud Pharisee to despise others, Luke 18.9. That which renders men like to dogs and swine trampling pretious things under their feet.
The Wiseman tells us, He that despises his neighbour is void of Wisdom, Curae 11.12. and Sinneth, chap. 14.21. It's made the character of a proud Pharisee to despise Others, Lycia 18.9. That which renders men like to Dogs and Swine trampling precious things under their feet.
yet that is much worse, which our Saviour affirms concerning it, Luke 10.16. He that despiseth you despiseth me, and he that despiseth me despiseth him that sent me.
yet that is much Worse, which our Saviour affirms Concerning it, Lycia 10.16. He that despises you despises me, and he that despises me despises him that sent me.
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Those men shall be sure to be put to shame whom God doth despise, Psal, 53.5. 2. As for those judgments of all kinds which this sin will expose unto, I shall only refer you to some few Scriptures. 1. For Temporal judgments:
Those men shall be sure to be put to shame whom God does despise, Psalm, 53.5. 2. As for those Judgments of all Kinds which this since will expose unto, I shall only refer you to Some few Scriptures. 1. For Temporal Judgments:
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2. And as for punishments in the other world: St. Peter tells us, that those who despise dominions and speak evil of dignities shall perish in their own corruption, 2 Pet. 2.10.
2. And as for punishments in the other world: Saint Peter tells us, that those who despise Dominions and speak evil of dignities shall perish in their own corruption, 2 Pet. 2.10.
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And shall receive the reward of unrighteousness, v. 12. To which St. Iude adds, that there is reserved for them the blackness of darkness for ever, v. 8. and 13. II. By way of Direction, to those who are thus unworthily despised, not to be discouraged at it, remembring what St. Paul saith that with us it is but a small thing to be judged of man's judgment, but to approve our selves unto God in honour and dishonour:
And shall receive the reward of unrighteousness, v. 12. To which Saint Iude adds, that there is reserved for them the blackness of darkness for ever, v. 8. and 13. II By Way of Direction, to those who Are thus unworthily despised, not to be discouraged At it, remembering what Saint Paul Says that with us it is but a small thing to be judged of Man's judgement, but to approve our selves unto God in honour and dishonour:
My brethren, 'tis not so long ago, but that we may and ought still to remember it, what flouds of contempt have been poured upon our sacred Profession,
My brothers, it's not so long ago, but that we may and ought still to Remember it, what floods of contempt have been poured upon our sacred Profession,
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yet there is cause enough to believe that the holy providence of God, who thought fit thus to permit and dispose of it, had just occasion for it, and wise ends in it.
yet there is cause enough to believe that the holy providence of God, who Thought fit thus to permit and dispose of it, had just occasion for it, and wise ends in it.
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Will it not then concern us to examine, what those former provocations might be, whether any of those particulars I have mentioned, that we may endeavour to prevent the like judgement for the future;
Will it not then concern us to examine, what those former provocations might be, whither any of those particulars I have mentioned, that we may endeavour to prevent the like judgement for the future;
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If our enemies be more prudent and holy, more humble and useful in their conversations than we are, it cannot be but that they shall be reverenced when we shall be despised.
If our enemies be more prudent and holy, more humble and useful in their conversations than we Are, it cannot be but that they shall be reverenced when we shall be despised.
What remains then, but that we make our addresses to the Father of lights, that he would continually supply his Church with faithful Pastors, who may make it their business to honour God,
What remains then, but that we make our Addresses to the Father of lights, that he would continually supply his Church with faithful Pastors, who may make it their business to honour God,
Now the God of peace, who brought again from the dead our Lord Iesus Christ, that great shepherd of the sheep, through the blood of the everlasting covenant, make us perfect in every good work, to do his will;
Now the God of peace, who brought again from the dead our Lord Iesus christ, that great shepherd of the sheep, through the blood of the everlasting Covenant, make us perfect in every good work, to do his will;
THere are two kind of things which every serious considering man is naturally very thoughtful about and inquisitive after, the ways of Providence and the ways of Happiness. Both which in reference to the various opinions and conjectures of men, are particularly and largely discussed in two several Books of Scripture.
THere Are two kind of things which every serious considering man is naturally very thoughtful about and inquisitive After, the ways of Providence and the ways of Happiness. Both which in Referente to the various opinions and Conjectures of men, Are particularly and largely discussed in two several Books of Scripture.
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The first in the book of Iob, wherein we have the most natural risings and obvious suggestions of mens hearts, concerning the reasons and designs of Providence in the dispensation of good and evil.
The First in the book of Job, wherein we have the most natural risings and obvious suggestions of men's hearts, Concerning the Reasons and designs of Providence in the Dispensation of good and evil.
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The other in this book of Ecclesiastes, wherein are set down the different thoughts and attempts of men according to their several principles and tempers in the pursuit after happiness.
The other in this book of Ecclesiastes, wherein Are Set down the different thoughts and attempts of men according to their several principles and tempers in the pursuit After happiness.
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The second verse is his Text: Vanity of Vanities, &c. This he doth largely prove by some general reasons to the twelfth verse of this Chap. and by an induction of particulars, in several of the following Chapters.
The second verse is his Text: Vanity of Vanities, etc. This he does largely prove by Some general Reasons to the twelfth verse of this Chap. and by an induction of particulars, in several of the following Chapters.
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1. The fruitlesness of all our labours, v. 3. by which we are not able to procure for our selves any substantial profit NONLATINALPHABET any remainder, that will tarry with us afterwards;
1. The fruitlessness of all our labours, v. 3. by which we Are not able to procure for our selves any substantial profit any remainder, that will tarry with us afterwards;
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2. From the sun, which though it do every day decline and set, yet doe's it constantly rise again and shine with the same glory, v. 5. But man dieth and wasteth away,
2. From the sun, which though it do every day decline and Set, yet doe's it constantly rise again and shine with the same glory, v. 5. But man Dieth and wastes away,
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yea man giveth up the Ghost, and where is he? He lieth down and riseth not till the heavens be no more, Job 14.10, 12. Soles occidere & redire possunt;
yea man gives up the Ghost, and where is he? He lies down and Riseth not till the heavens be no more, Job 14.10, 12. Soles occidere & Redire possunt;
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For though the rivers run into it, and from it, yet that still keeps to its proper state and dimensions, v. 7. Whereas man is still subject to ebbs and flows, to waves and tempests, never resting in any settled condition,
For though the Rivers run into it, and from it, yet that still keeps to its proper state and dimensions, v. 7. Whereas man is still Subject to ebbs and flows, to waves and tempests, never resting in any settled condition,
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and there is no new thing under the Sun. That fancy of Plato being in some sense to be allowed, that all knowledge is but remembrance, and forgetfulness the reason of novelty.
and there is no new thing under the Sun. That fancy of Plato being in Some sense to be allowed, that all knowledge is but remembrance, and forgetfulness the reason of novelty.
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Wisdom and Learning, in the remaining part of this Chapter; Mirth and Iollity, chap. 2.1. Sensual delights, v. 3. Works of Magnificence and Pleasure, v. 4.5, 6. External Pomp and greatness, v. 7. Abundance of Riches and treasure, v. 8.9. The Text I have chosen doth contain Solomon 's censure and experiment concerning the first of these, which of all other things in the world doth bear in it the fairest appearance and probability of affording satisfaction to the mind:
Wisdom and Learning, in the remaining part of this Chapter; Mirth and Jollity, chap. 2.1. Sensual delights, v. 3. Works of Magnificence and Pleasure, v. 4.5, 6. External Pomp and greatness, v. 7. Abundance of Riches and treasure, v. 8.9. The Text I have chosen does contain Solomon is censure and experiment Concerning the First of these, which of all other things in the world does bear in it the Fairest appearance and probability of affording satisfaction to the mind:
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And the holy Ghost bears witness of him, that in this respect there was none like unto him before him, nor after him should any arise like unto him, 1 Kings 3.12.
And the holy Ghost bears witness of him, that in this respect there was none like unto him before him, nor After him should any arise like unto him, 1 Kings 3.12.
And yet this Wiseman, notwithstanding all the great success of his enquiries, upon a review of them doth find by experience that as his fruitful studies had encreased his learning so had they also multiplied his grief.
And yet this Wiseman, notwithstanding all the great success of his Enquiries, upon a review of them does find by experience that as his fruitful studies had increased his learning so had they also multiplied his grief.
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And therefore as the issue of his experiment he lays down this observation which I have read unto you, that in much wisdom, &c. The Text then is the result of Solomons experience upon his enquiry after happiness in Learning. The chief terms of it are reducible under these two heads. 1. The things censured, Wisdom and Knowledge. 2. The censure past upon them:
And Therefore as the issue of his experiment he lays down this observation which I have read unto you, that in much Wisdom, etc. The Text then is the result of Solomons experience upon his enquiry After happiness in Learning. The chief terms of it Are reducible under these two Heads. 1. The things censured, Wisdom and Knowledge. 2. The censure passed upon them:
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I. Wisdom is the art of business, directing a man in the practical affairs of life to what is fit and convenient, according to the variety of circumstances.
I. Wisdom is the art of business, directing a man in the practical affairs of life to what is fit and convenient, according to the variety of Circumstances.
It consists in a solid judgment to discern the tempers and the interests of men, the state of business, the probabilities of events and consequences, together with a presentness of mind to obviate sudden acciddents.
It consists in a solid judgement to discern the tempers and the interests of men, the state of business, the probabilities of events and consequences, together with a presentness of mind to obviate sudden acciddents.
2. As for knowledge, that encreaseth sorrow: Now sorrow is a perturbation of mind in the apprehension of some present evil, which we are not able to contest with or avoid.
2. As for knowledge, that increases sorrow: Now sorrow is a perturbation of mind in the apprehension of Some present evil, which we Are not able to contest with or avoid.
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and do increase together to shew their casual dependence. We scarce read of any person in Scripture under greater discontent and vexation of mind, than Achitophel ;
and do increase together to show their casual dependence. We scarce read of any person in Scripture under greater discontent and vexation of mind, than Ahithophel;
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in whom it was the eminency of his parts that set home upon his thoughts the disgrace of having his counsel despised, with such aggravations as made him run upon his own voluntary ruine:
in whom it was the eminency of his parts that Set home upon his thoughts the disgrace of having his counsel despised, with such aggravations as made him run upon his own voluntary ruin:
You know that Fable of Prometheus, the great inventor of Arts and Philosophy, who is said to have an Eagle or a Vulture perpetually knowing upon his liver, signifying those continual cares and anxieties of mind which knowing and inquisitive men are exposed unto.
You know that Fable of Prometheus, the great inventor of Arts and Philosophy, who is said to have an Eagl or a Vulture perpetually knowing upon his liver, signifying those continual Cares and anxieties of mind which knowing and inquisitive men Are exposed unto.
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But the chief proofs of this assertion of Solomon I would rank under three Heads, by considering that vexation which there is in the Getting, Possession, and Loss of these things.
But the chief proofs of this assertion of Solomon I would rank under three Heads, by considering that vexation which there is in the Getting, Possession, and Loss of these things.
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The Wise-man speaking concerning the search afte• wisdom, v. 13, tells us, that this sore travel hath God given to the Sons of Adam, to be exercised or afflicted therewith:
The Wiseman speaking Concerning the search afte• Wisdom, v. 13, tells us, that this soar travel hath God given to the Sons of Adam, to be exercised or afflicted therewith:
And this earnest desire after knowledge implanted in our hearts, compared with that great difficulty and labour in getting of it, is that sore travel which God hath given to the Sons of Adam to be afflicted therewith.
And this earnest desire After knowledge implanted in our hearts, compared with that great difficulty and labour in getting of it, is that soar travel which God hath given to the Sons of Adam to be afflicted therewith.
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Now the perplexities in this kind must needs be very great; whether we consider, the blindness of our understandings, or the intricacie of things themselves;
Now the perplexities in this kind must needs be very great; whither we Consider, the blindness of our understandings, or the intricacy of things themselves;
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the many dark recesses of nature, the obscurity and implication of causes and effects (there being NONLATINALPHABET in the Books of Scripture and Nature ) besides tho•• accidental difficulties, which are occasioned by the subtilty and intanglement of error, the variety of intricate opinions, the many involutions of controversies and disputes, which are apt to whirl a man about with a vertigo of contradictory probabilities;
the many dark Recesses of nature, the obscurity and implication of Causes and effects (there being in the Books of Scripture and Nature) beside tho•• accidental difficulties, which Are occasioned by the subtlety and Entanglement of error, the variety of intricate opinions, the many involutions of controversies and disputes, which Are apt to whirl a man about with a vertigo of contradictory probabilities;
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by which they are made to wander about after all kind of varieties, and like Noah 's Dove are continually hovering, not knowing where to rest themselves or set their feet.
by which they Are made to wander about After all kind of varieties, and like Noah is Dove Are continually hovering, not knowing where to rest themselves or Set their feet.
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So that in all these respects the Wise-man had just cause to complain, that much study is a weariness to the flesh, by reason of those many cares and difficulties in the acquisition of wisdom and knowledge.
So that in all these respects the Wiseman had just cause to complain, that much study is a weariness to the Flesh, by reason of those many Cares and difficulties in the acquisition of Wisdom and knowledge.
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Besides that it is apt to bring along with it much disquietness in other respects, infusing into the soul weak fears, vast desires, jealousies, impatience, emulations, doubts;
Beside that it is apt to bring along with it much disquietness in other respects, infusing into the soul weak fears, vast Desires, jealousies, impatience, emulations, doubts;
The Philosopher hath observed it, that the most studious men (though they may be naturally cheerful) yet commonly are by their studies and retirement made soure and morose, and less patient of opposition;
The Philosopher hath observed it, that the most studious men (though they may be naturally cheerful) yet commonly Are by their studies and retirement made sour and morose, and less patient of opposition;
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And when they have leisure to look abroad upon the state of things round about them, they cannot chuse but see every where much defect and lameness, much confusion and disorder, besides the evils that are a far off;
And when they have leisure to look abroad upon the state of things round about them, they cannot choose but see every where much defect and lameness, much confusion and disorder, beside the evils that Are a Far off;
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the injuries and abuses that are offered to them: Eccles. 7.7. 'tis said, that oppression makes a wise man mad, that is, transports him to some unusual rage;
the injuries and Abuses that Are offered to them: Eccles. 7.7. it's said, that oppression makes a wise man mad, that is, transports him to Some unusual rage;
or else in censuring the miscarriages of those publick counsels and transactions, upon which the fate of the greatest Nations and Persons have depended;
or Else in censuring the miscarriages of those public Counsels and transactions, upon which the fate of the greatest nations and Persons have depended;
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for this man to be himself without any kind of possession or power, and after all these great thoughts to want necessaries for himself or family, to be insulted over by some sordid ignorant peasant;
for this man to be himself without any kind of possession or power, and After all these great thoughts to want necessaries for himself or family, to be insulted over by Some sordid ignorant Peasant;
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knowledge in it self being apt to puff up. And yet they cannot find so much pleasure in it as others, by reason of those inward regrets and smitings of conscience which will imbitter it to them.
knowledge in it self being apt to puff up. And yet they cannot find so much pleasure in it as Others, by reason of those inward regrets and smitings of conscience which will embitter it to them.
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Nor can they sin at so cheap a rate, by reason of those many stripes denounced against the knowing Servant. The Chaldee Paraphrase in translating of the Text, renders the words thus:
Nor can they sin At so cheap a rate, by reason of those many stripes denounced against the knowing Servant. The Chaldee paraphrase in translating of the Text, renders the words thus:
when the sun and the moon, and the stars shall be darkned, chap. 12. The Understanding and the other inferior Faculties being deprived of their wonted light and reason:
when the sun and the moon, and the Stars shall be darkened, chap. 12. The Understanding and the other inferior Faculties being deprived of their wonted Light and reason:
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Childhood returning again to the mind as well as to the feeble members. 'Tis related of a great Scholar, some ages since of this Place, by name Swisset ;
Childhood returning again to the mind as well as to the feeble members. It's related of a great Scholar, Some ages since of this Place, by name Swisset;
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And I shall mention only those two, which are put together in the fifth ver. of this chapter, 1. The impotency of wisdom and knowledge, that which is crooked cannot be made strait.
And I shall mention only those two, which Are put together in the fifth for. of this chapter, 1. The impotency of Wisdom and knowledge, that which is crooked cannot be made strait.
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1. From their utter impotence and disability for that work wherein our happiness doth properly consist, the rectifying of our crooked natures, restoring of us to an uprightness and conformity unto that image after which we were created.
1. From their utter impotence and disability for that work wherein our happiness does properly consist, the rectifying of our crooked nature's, restoring of us to an uprightness and conformity unto that image After which we were created.
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Now, who knows not, that it is above the power of any natural wisdom or knowledge fully to discover to us the deformity of our natural states? much less then can they direct how to recover us out of it.
Now, who knows not, that it is above the power of any natural Wisdom or knowledge Fully to discover to us the deformity of our natural states? much less then can they Direct how to recover us out of it.
2. From the deficiency and imperfection of these things in reference to their own proper faculty, the Understanding; that which is wanting cannot be numbred.
2. From the deficiency and imperfection of these things in Referente to their own proper faculty, the Understanding; that which is wanting cannot be numbered.
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Now this great imperfection of our knowledge will more distinctly appear, if we consider it under those several heads to which it is reducible, namely, the knowledge of Words, Things, Times, Persons and Actions.
Now this great imperfection of our knowledge will more distinctly appear, if we Consider it under those several Heads to which it is reducible, namely, the knowledge of Words, Things, Times, Persons and Actions.
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1. That learning which consists only in the form and paedagogy of Arts, or the Critical notions upon words and phrases, hath in it this intrinsical imperfection, that 'tis only so far to be esteemed,
1. That learning which consists only in the from and pedagogy of Arts, or the Critical notions upon words and phrases, hath in it this intrinsical imperfection, that it's only so Far to be esteemed,
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Words being but the images of matter, and to be wholly given up to the study of these, what is it but Pygmalions phrenzy, to fall in love with a picture or image,
Words being but the Images of matter, and to be wholly given up to the study of these, what is it but Pygmalions frenzy, to fallen in love with a picture or image,
like to cookery, which spoils wholsome meats, and helps unwholesome, by the variety of sauces serving more to the pleasure of taste than the health of the body.
like to cookery, which spoils wholesome Meats, and helps unwholesome, by the variety of sauces serving more to the pleasure of taste than the health of the body.
The frame of this great Universe as it is represented to humane consideration and inquiry, appearing like a perplexed Labyrinth, wherein there is so much ambiguity in the several ways,
The frame of this great Universe as it is represented to humane consideration and inquiry, appearing like a perplexed Labyrinth, wherein there is so much ambiguity in the several ways,
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so much fallacy in the similitude of things and signs, such obliqueness and intricacy in the course of nature, that even sense it self, which in such things is our chiefest guide, is fain to wander up and down in uncertainties,
so much fallacy in the similitude of things and Signs, such obliqueness and intricacy in the course of nature, that even sense it self, which in such things is our chiefest guide, is fain to wander up and down in uncertainties,
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To this Solomon answers, that 'tis true, every condition is bad enough, yet some are better than others, For wisdom excelleth folly, as much as a light excelleth darkness ;
To this Solomon answers, that it's true, every condition is bad enough, yet Some Are better than Others, For Wisdom excels folly, as much as a Light excels darkness;
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Knowledge is here our business and profession, the great Merchandize that we deal in, and this solemnity is our chief Mart, wherein 'tis exposed to publick view,
Knowledge is Here our business and profession, the great Merchandise that we deal in, and this solemnity is our chief Mars, wherein it's exposed to public view,
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or to trust in that knowledge which we have already attained, or to pursue after more with so much heat and eagerness as to forget those practical duties which are most necessary.
or to trust in that knowledge which we have already attained, or to pursue After more with so much heat and eagerness as to forget those practical duties which Are most necessary.
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2. By way of Exhortation, that we have great reason to apply our selves unto those means which may prevent or remove the sorrows and dangers, to which these things of themselves will expose us.
2. By Way of Exhortation, that we have great reason to apply our selves unto those means which may prevent or remove the sorrows and dangers, to which these things of themselves will expose us.
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and 'tis an hard matter for a man that hath much learning not to have a broad heart, as the Hebrew phrase is, that is, a proud heart, as our Translation renders it, Prov. 21.4.
and it's an hard matter for a man that hath much learning not to have a broad heart, as the Hebrew phrase is, that is, a proud heart, as our translation renders it, Curae 21.4.
And the truth is, knowing persons of all others have most cause to be humbled in the apprehension of their own ignorance and folly, of which they must needs be most sensible.
And the truth is, knowing Persons of all Others have most cause to be humbled in the apprehension of their own ignorance and folly, of which they must needs be most sensible.
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And as for confidence in these things, they will be so far from assisting or relieving us in our greatest exigencies, that they will rather add to our trouble and danger.
And as for confidence in these things, they will be so Far from assisting or relieving us in our greatest exigencies, that they will rather add to our trouble and danger.
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nay, these things do usually help to aggravate such mens conditions, by many dreadful apprehensions of that wrath and vengeance to which their sins do expose them.
nay, these things do usually help to aggravate such men's conditions, by many dreadful apprehensions of that wrath and vengeance to which their Sins do expose them.
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The damned souls could not suffer such exquisite torments, if in the state of separation they were not raised to a much higher degree of knowledge than here they are capable of.
The damned Souls could not suffer such exquisite torments, if in the state of separation they were not raised to a much higher degree of knowledge than Here they Are capable of.
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And as for that great business of a man's life, which doth most of all concern him, conversion and regeneration, the wisdom of this world is so far from helping us in this, that 'tis enmity against God. No men usually are such fierce and bitter opposers of the power of godliness,
And as for that great business of a Man's life, which does most of all concern him, conversion and regeneration, the Wisdom of this world is so Far from helping us in this, that it's enmity against God. No men usually Are such fierce and bitter opposers of the power of godliness,
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Paul 's powerful preaching was never more fruitless than amongst the Athenians, whose learning was so far from shewing them the excellency, that it made them despise the simplicity of the Gospel.
Paul is powerful preaching was never more fruitless than among the Athenians, whose learning was so Far from showing them the excellency, that it made them despise the simplicity of the Gospel.
'Tis true, knowledge is here the business of our particular Callings, as Scholars ; in which 'tis our duty to be diligent, and our just commendation to be skilful.
It's true, knowledge is Here the business of our particular Callings, as Scholars; in which it's our duty to be diligent, and our just commendation to be skilful.
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But yet there is somewhat else of greater concernment to us in our general Callings, as Christians, a demeanour and conversation suitable to this Profession;
But yet there is somewhat Else of greater concernment to us in our general Callings, as Christians, a demeanour and Conversation suitable to this Profession;
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yet perhaps there may be too much occasion given on our parts, for want of that holiness and zeal and prudence and gravity which should accompany our profession;
yet perhaps there may be too much occasion given on our parts, for want of that holiness and zeal and prudence and gravity which should accompany our profession;
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besides that many of us do by our sloth and idleness, let other men outgo us in those very gifts and abilities, which are more peculiarly required to our Calling.
beside that many of us do by our sloth and idleness, let other men outgo us in those very Gifts and abilities, which Are more peculiarly required to our Calling.
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Now I say, that which must promote both the usefulness and the reputation of our knowledge, is when our practice and conversation is made suitable to it.
Now I say, that which must promote both the usefulness and the reputation of our knowledge, is when our practice and Conversation is made suitable to it.
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for in these times, what man, nay what woman almost is there who do's not pretend to skill in this? But it is a holy and prudent conversation that must adorn our profession,
for in these times, what man, nay what woman almost is there who do's not pretend to skill in this? But it is a holy and prudent Conversation that must adorn our profession,
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It cannot be denied, but that skill in Controversies, the Tongues, History, Philosophy, the Arts, are all of them not only great ornaments and advantages to particular men,
It cannot be denied, but that skill in Controversies, the Tongues, History, Philosophy, the Arts, Are all of them not only great Ornament and advantages to particular men,
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but yet when all is done, 'tis this practical Divinity, that must bring us to heaven, that must poise our judgments, and settle our consciences, and strengthen our comforts; and save our souls.
but yet when all is done, it's this practical Divinity, that must bring us to heaven, that must poise our Judgments, and settle our Consciences, and strengthen our comforts; and save our Souls.
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2. A second Use shall be for exhortation, that we would apply our selves to those means which may help to remedy the sorrows and dangers to which those things of themselves will expose us.
2. A second Use shall be for exhortation, that we would apply our selves to those means which may help to remedy the sorrows and dangers to which those things of themselves will expose us.
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There are divers things of excellent use in Physick which yet cannot be safely prescribed without the addition of some correctives to abate their noxious qualities.
There Are diverse things of excellent use in Physic which yet cannot be safely prescribed without the addition of Some correctives to abate their noxious qualities.
But you will say, what are these other ingredients? Why the Apostle doth prescribe a large recipe of them, 2 Pet. 1.5, 6. Add to your knowledge, faith, virtue, temperance, patience, goodness, brotherly kindness, charity.
But you will say, what Are these other ingredients? Why the Apostle does prescribe a large recipe of them, 2 Pet. 1.5, 6. Add to your knowledge, faith, virtue, temperance, patience, Goodness, brotherly kindness, charity.
Those are but the refuse, and the husks of knowledge, which are to be had amongst the Creatures, the treasures of it are only to be obtained by an acquaintance with the virtue of Christs death and resurrection. Though a man should be very well skilled in the way of secular business, knowing how to bring about his own ends, to raise himself unto power, reputation, estate;
Those Are but the refuse, and the husks of knowledge, which Are to be had among the Creatures, the treasures of it Are only to be obtained by an acquaintance with the virtue of Christ death and resurrection. Though a man should be very well skilled in the Way of secular business, knowing how to bring about his own ends, to raise himself unto power, reputation, estate;
And therefore if we aim at true wisdom, we should make it our chief business to grow in grace, and in this knowledge of our Lord and Saviour Jesus Christ.
And Therefore if we aim At true Wisdom, we should make it our chief business to grow in grace, and in this knowledge of our Lord and Saviour jesus christ.
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St. Paul was a man of as great abilities as any that we read of, bred up at the feet of Gamaliel, very well versed in the chief Authors of his time, Epimenides, Menander, Aratus, whom he cites upon several occasions;
Saint Paul was a man of as great abilities as any that we read of, bred up At the feet of Gamaliel, very well versed in the chief Authors of his time, Epimenides, Menander, Aratus, whom he cites upon several occasions;
of a very powerful and masculine Oratory, as may be seen by the effects of it, in his discourse with Faelix, Agrippa, Festus, and the men of Lystra, who for this reason called him Mercury. And for his skill in Languages, he spake with tongues more than they all:
of a very powerful and masculine Oratory, as may be seen by the effects of it, in his discourse with Felix, Agrippa, Festus, and the men of Lystra, who for this reason called him Mercury. And for his skill in Languages, he spoke with tongues more than they all:
And yet this learned man, notwithstanding all these great abilities, doth profess that he desired to know nothing but Christ and him Crucified, that is, nothing in comparison to that knowledg,
And yet this learned man, notwithstanding all these great abilities, does profess that he desired to know nothing but christ and him crucified, that is, nothing in comparison to that knowledge,
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This is that which Solomon, after all his other enquiries, do's at last pitch upon as the only remedy against those anxieties of mind, which every thing else did expose him unto.
This is that which Solomon, After all his other Enquiries, do's At last pitch upon as the only remedy against those anxieties of mind, which every thing Else did expose him unto.
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And he sets down as the utmost result of all his experience, that whosoever would be truly happy, he must make it his chief business to keep up in his heart a holy awe and fear of the divine Majesty,
And he sets down as the utmost result of all his experience, that whosoever would be truly happy, he must make it his chief business to keep up in his heart a holy awe and Fear of the divine Majesty,
The Word here translated Principal NONLATINALPHABET is derived from a Root which signifies the Head. 'Tis frequently used to express the summity or top of any thing, the chief or most excellent part of it; the original or first:
The Word Here translated Principal is derived from a Root which signifies the Head. It's frequently used to express the summity or top of any thing, the chief or most excellent part of it; the original or First:
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The Word translated Ge•, signifies properly the acquiring such an interest and propriety as men have in their possessions, which they account their own,
The Word translated Ge•, signifies properly the acquiring such an Interest and propriety as men have in their possessions, which they account their own,
Which I would enlarge under these four heads. 1. The description of its Nature and causes. 2. The several kinds and distinctions of it. 3. The properties or effects that flow from it. 4. The opposites to it.
Which I would enlarge under these four Heads. 1. The description of its Nature and Causes. 2. The several Kinds and Distinctions of it. 3. The properties or effects that flow from it. 4. The opposites to it.
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1. For the description of the Nature of Wisdom, this is by Aristotle said to be that intellectual Virtue whereby we are directed in our manners and carriage, to make choice of the right Means in the prosecution of our true End. Tully describes it to be ars vivendi: And to the same purpose Aquinas, Recta ratio agibilium, the skill of demeaning a mans self aright in practical affairs.
1. For the description of the Nature of Wisdom, this is by Aristotle said to be that intellectual Virtue whereby we Are directed in our manners and carriage, to make choice of the right Means in the prosecution of our true End. Tully describes it to be ars vivendi: And to the same purpose Aquinas, Recta ratio agibilium, the skill of demeaning a men self aright in practical affairs.
It is the end of science or knowledge to furnish our minds with due conceptions, concerning the nature of things in general, their differences, relations, dependencies,
It is the end of science or knowledge to furnish our minds with due conceptions, Concerning the nature of things in general, their differences, relations, dependencies,
but to be able to give a true judgment of particulars, concerning what may be most fit and convenient, in that great variety of Cases, which we shall meet with in the practical affairs of life, this is properly the work of Wisdom and Prudence.
but to be able to give a true judgement of particulars, Concerning what may be most fit and convenient, in that great variety of Cases, which we shall meet with in the practical affairs of life, this is properly the work of Wisdom and Prudence.
The Philosophers in their distribution of virtues have generally agreed upon four, which they call cardinal, because all the rest do turn upon them as upon their hinges.
The Philosophers in their distribution of Virtues have generally agreed upon four, which they call cardinal, Because all the rest do turn upon them as upon their hinges.
These are Prudence, and universal Iustice, and Fortitude, and Temperance: Prudence is that virtue whereby a man is inabled to judge of what is right and fitting to be done, according to variety of cases and circumstances.
These Are Prudence, and universal justice, and Fortitude, and Temperance: Prudence is that virtue whereby a man is enabled to judge of what is right and fitting to be done, according to variety of cases and Circumstances.
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Iustice is that inclination of mind, whereby a man is disposed and fixed to do in every business according to the Rules of right, and just as he ought.
justice is that inclination of mind, whereby a man is disposed and fixed to do in every business according to the Rules of right, and just as he ought.
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Fortitude is that virtue whereby he is inabled to resist and subdue all such difficulties as he may meet with in the performance of his duty, on the one hand, upon the account of danger or fear.
Fortitude is that virtue whereby he is enabled to resist and subdue all such difficulties as he may meet with in the performance of his duty, on the one hand, upon the account of danger or Fear.
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1. Of Things, and actions, according to the nature of them, whether they are good or evil, and according to their degrees whether Gnatts or Camels, Moats or Beams, Mint and Cummin or the weighty matters of the Law.
1. Of Things, and actions, according to the nature of them, whither they Are good or evil, and according to their Degrees whither Gnats or Camels, Moats or Beams, Mint and Cummin or the weighty matters of the Law.
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The Philosopher hath observed that every man hath some handle in his disposition, which he that can take hold of may thereby lead him about and persuade him to any thing:
The Philosopher hath observed that every man hath Some handle in his disposition, which he that can take hold of may thereby led him about and persuade him to any thing:
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as to the fitness of them, a wise mans heart discerneth both of time and judgment, Eccles. 8.5. That which at one time may be very useful and proper, may not prove so at another season.
as to the fitness of them, a wise men heart discerneth both of time and judgement, Eccles. 8.5. That which At one time may be very useful and proper, may not prove so At Another season.
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But because a diligent observation of History is somewhat equivalent to this, the world being but a great Theatre, wherein the same parts are repeated and acted over again in several Ages,
But Because a diligent observation of History is somewhat equivalent to this, the world being but a great Theatre, wherein the same parts Are repeated and acted over again in several Ages,
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The wisdom of God, 1 Cor. 2.7. as the Author of it: Wise unto Salvation, as the end of it, 2 Tim. 3.15. Wise to that which is good, as the proper object of it, Rom. 16.29. 2. The Opposite to this is sometimes called, the wisdom from beneath, or which descendeth not from above, James 3.15. but is earthly, sensual, devilish.
The Wisdom of God, 1 Cor. 2.7. as the Author of it: Wise unto Salvation, as the end of it, 2 Tim. 3.15. Wise to that which is good, as the proper Object of it, Rom. 16.29. 2. The Opposite to this is sometime called, the Wisdom from beneath, or which Descendeth not from above, James 3.15. but is earthly, sensual, devilish.
We speak not the wisdom of this world, nor of the princes of this world, that is, 'tis not our business to instruct men in those subtilties of Philosophy,
We speak not the Wisdom of this world, nor of the Princes of this world, that is, it's not our business to instruct men in those subtleties of Philosophy,
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But besides this general distinction of Wisdom into good and bad, there is likewise another distribution of it according to the several ends which men propose to themselves,
But beside this general distinction of Wisdom into good and bad, there is likewise Another distribution of it according to the several ends which men propose to themselves,
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Now there are three kinds of things which men of several tempers do propose to themselves as their happiness, either, 1. The gratifying of their carnal appetites in enjoying of these worldly things. 2. In that peace and contentment of mind, which may be attained by the exercise of moral Virtues: Or, 3. In spiritual blessedness.
Now there Are three Kinds of things which men of several tempers do propose to themselves as their happiness, either, 1. The gratifying of their carnal appetites in enjoying of these worldly things. 2. In that peace and contentment of mind, which may be attained by the exercise of moral Virtues: Or, 3. In spiritual blessedness.
Which the Apostle St. Iohn, 1 Ioh. 2.16. hath styled the lust of the flesh, the lust of the eye, and the pride of life. Sensuality, Covetousness and Pride;
Which the Apostle Saint John, 1 John 2.16. hath styled the lust of the Flesh, the lust of the eye, and the pride of life. Sensuality, Covetousness and Pride;
to which St. Iames hath appropriated the Epithetes of sensual, earthly, devilish. James 3.15. The more weak and impotent any Creature is, of so much the more narrow designs must it be.
to which Saint James hath appropriated the Epithets of sensual, earthly, devilish. James 3.15. The more weak and impotent any Creature is, of so much the more narrow designs must it be.
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therefore no wonder, if they are put to prosecute it by unworthy means, by secret underminings, crafty and fraudulent surprizals, destruction on the one hand,
Therefore no wonder, if they Are put to prosecute it by unworthy means, by secret underminings, crafty and fraudulent surprisals, destruction on the one hand,
and base flattery and complyances on the other hand, all kind of courses, per fas, & nefas, quocunque modo, without any consideration of what is honest or just,
and base flattery and compliances on the other hand, all kind of courses, per fas, & nefas, quocunque modo, without any consideration of what is honest or just,
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2. Moral Prudence: The end which this proposes to it self, is peace, quiet, safety as to our outward condition, contentment and joy as to our inward frame,
2. Moral Prudence: The end which this proposes to it self, is peace, quiet, safety as to our outward condition, contentment and joy as to our inward frame,
And now that there is another way discovered to repair the defects of our lapsed condition, it doth not exclude moral honesty and prudence as things superfluous,
And now that there is Another Way discovered to repair the defects of our lapsed condition, it does not exclude moral honesty and prudence as things superfluous,
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The means for the attaining of this end, are the infused principles of grace, by which our corrupted natures are to be renewed and repaired to their primitive rectitude;
The means for the attaining of this end, Are the infused principles of grace, by which our corrupted nature's Are to be renewed and repaired to their primitive rectitude;
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Which is the wisdom of God whereby we are made wise unto Salvation: So that Christian Wisdom may be defined to be that habit of mind whereby a man is inabled to propose the true end of eternal blessedness,
Which is the Wisdom of God whereby we Are made wise unto Salvation: So that Christian Wisdom may be defined to be that habit of mind whereby a man is enabled to propose the true end of Eternal blessedness,
And for a man to mistake in his ultimate end, is the most fatal incurable folly that may be, not to be remedied by any possible artifice or diligence to be used about the means: All which will but help to promote and increase the first error.
And for a man to mistake in his ultimate end, is the most fatal incurable folly that may be, not to be remedied by any possible artifice or diligence to be used about the means: All which will but help to promote and increase the First error.
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This the Philosopher calls, NONLATINALPHABET, which consists in a judicious investigation about the several ways, and a choice of such as are more proper to the end we propose.
This the Philosopher calls,, which consists in a judicious investigation about the several ways, and a choice of such as Are more proper to the end we propose.
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A defect in either of these will expose men to the censure of folly, or of fraud. And there are two things which every wise man should propose to himself in the management of his affairs, success and safety. The making of some advance and progress in his main design;
A defect in either of these will expose men to the censure of folly, or of fraud. And there Are two things which every wise man should propose to himself in the management of his affairs, success and safety. The making of Some advance and progress in his main Design;
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In order to which there are four conditions to be observed, as being highly subservient to the due manner of contriving and executing of things. These are:
In order to which there Are four conditions to be observed, as being highly subservient to the due manner of contriving and executing of things. These Are:
1. Forecast and providence against want. 2. Wariness and caution against danger. 3. Order and Union against opposition. 4. Sedulity and diligence against difficulties.
1. Forecast and providence against want. 2. Wariness and caution against danger. 3. Order and union against opposition. 4. Sedulity and diligence against difficulties.
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Which four qualifications seem to me to be recommended by Solomon, Prov. 30.24. Where he tells us, that there be four things, which are little upon the earth,
Which four qualifications seem to me to be recommended by Solomon, Curae 30.24. Where he tells us, that there be four things, which Are little upon the earth,
Some would have it to refer to four kinds of necessary things to be acquired by wisdom. 1. Food and sustenance, in the example of the Ant. 2. Safe habitation, in the instance of the Mice. 3. Power, in the example of the Locusts. 4. Honour, by that instance of the Spider. Implying that there is no person so mean and impotent,
some would have it to refer to four Kinds of necessary things to be acquired by Wisdom. 1. Food and sustenance, in the Exampl of the Ant 2. Safe habitation, in the instance of the Mice. 3. Power, in the Exampl of the Locusts. 4. Honour, by that instance of the Spider. Implying that there is no person so mean and impotent,
And 2. For his safe habitation, by building upon a Rock, Matth. 7. Getting a house not made with hands eternal in the heavens, 2 Cor. 5. And 3. For his Power, by joyning himself in society and observing the Laws of it.
And 2. For his safe habitation, by building upon a Rock, Matthew 7. Getting a house not made with hands Eternal in the heavens, 2 Cor. 5. And 3. For his Power, by joining himself in society and observing the Laws of it.
Others conceive these words to refer to those several kinds of wisdom, which belong to these four conditions or states of life. 1. That of the Countryman or Husbandman, represented by the Ant, who lives in the field and gathers in the harvest. 2. That of the Citizens, by the Mice, whose habitation is in the Rocks.
Others conceive these words to refer to those several Kinds of Wisdom, which belong to these four conditions or states of life. 1. That of the Countryman or Husbandman, represented by the Ant, who lives in the field and gathers in the harvest. 2. That of the Citizens, by the Mice, whose habitation is in the Rocks.
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Only 'tis observable that the instances here made use of, are of such Creatures as, besides their own littleness and weakness, are withall of no kind of benefit to humane life, either as to clothing,
Only it's observable that the instances Here made use of, Are of such Creatures as, beside their own littleness and weakness, Are withal of no kind of benefit to humane life, either as to clothing,
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1. The Ant prepares his meat in the summer, thereby teaching and instructing us in that part of wisdom, which concerns providence and forecast against future want.
1. The Ant prepares his meat in the summer, thereby teaching and instructing us in that part of Wisdom, which concerns providence and forecast against future want.
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2. The Conies, or as it may be more properly rendred the Mice, which are but a feeble folk build their houses in the Rock, and not being able to make any opposition or resistance against their enemies, they use their best wariness and caution for the avoiding of them,
2. The Conies, or as it may be more properly rendered the Mice, which Are but a feeble folk built their houses in the Rock, and not being able to make any opposition or resistance against their enemies, they use their best wariness and caution for the avoiding of them,
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This is that which the Serpent is said to be eminent for, above all other beasts of the field, Gen. 3. Whence it is usually called a kind of crooked serpentine wisdom, consisting in an ability of surprizing and putting tricks upon others, lying always upon the catch,
This is that which the Serpent is said to be eminent for, above all other beasts of the field, Gen. 3. Whence it is usually called a kind of crooked serpentine Wisdom, consisting in an ability of surprising and putting tricks upon Others, lying always upon the catch,
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1. The Precepts for it, are very frequent in Scripture, especially in this Book, v. 5. of this Chapter. Get wisdom, get understanding, and forget it not. So chap. 7.4.
1. The Precepts for it, Are very frequent in Scripture, especially in this Book, v. 5. of this Chapter. Get Wisdom, get understanding, and forget it not. So chap. 7.4.
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Say unto wisdom thou art my Sister, and to understanding, thou art my Kinswoman, That is, grow into such an intimate relation and familiar acquaintance with it,
Say unto Wisdom thou art my Sister, and to understanding, thou art my Kinswoman, That is, grow into such an intimate Relation and familiar acquaintance with it,
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to demean our selves amidst all the difficulties and temptations we shall meet with in the world, with much caution and circumspection, not as fools but as wise, Ephes. 5.15. 2. The Commendations that are given in Scripture to this virtue, are so very numerous, that 'tis very hard to speak briefly of them.
to demean our selves amid all the difficulties and temptations we shall meet with in the world, with much caution and circumspection, not as Fools but as wise, Ephesians 5.15. 2. The Commendations that Are given in Scripture to this virtue, Are so very numerous, that it's very hard to speak briefly of them.
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There are four things which are usually of greatest value and esteem amongst men, Riches, and Honour, and Pleasure, and Life. And when the Scripture would set forth the commendation of any thing, it doth frequently compare it with,
There Are four things which Are usually of greatest valve and esteem among men, Riches, and Honour, and Pleasure, and Life. And when the Scripture would Set forth the commendation of any thing, it does frequently compare it with,
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and prefer it before, some of these things. 'Tis so in the present subject. 1. 'Tis better than Riches, Job 28.16. Wisdom cannot be valued with the gold of Ophir, with the precious Onyx, or the Saphyr.
and prefer it before, Some of these things. It's so in the present Subject. 1. It's better than Riches, Job 28.16. Wisdom cannot be valued with the gold of Ophir, with the precious Onyx, or the Sapphire.
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It makes a man's face to shine, and the boldness of his face shall be changed, Eccles. 8.1. It multiplies the strength of his face, as the Original words may signifie.
It makes a Man's face to shine, and the boldness of his face shall be changed, Eccles. 8.1. It multiplies the strength of his face, as the Original words may signify.
'Tis not an easy matter to describe, what great pleasure and satisfaction it is, for a man to stand upon the advantage-ground of wisdom and experience,
It's not an easy matter to describe, what great pleasure and satisfaction it is, for a man to stand upon the advantage-ground of Wisdom and experience,
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All they that hate me love death, chap. 8.35. The Scripture doth abound in several other expressions to the same purpose, which I have not now time to mention.
All they that hate me love death, chap. 8.35. The Scripture does abound in several other expressions to the same purpose, which I have not now time to mention.
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2. As to the principles of Reason, it may be made very evident, that Wisdom is necessary to the safety of our persons, and to the success of our Actions.
2. As to the principles of Reason, it may be made very evident, that Wisdom is necessary to the safety of our Persons, and to the success of our Actions.
Discretion shall preserve thee, and understanding shall keep thee, to deliver thee from the way of the evil man, Prov. 2.11. It shall teach thee to walk in thy way safely, and thy foot shall not stumble, chap. 3.23. Our Saviour having sent forth his Disciples as sheeep in the midst of wolves, bids them be wise as serpents, and innocent as doves.
Discretion shall preserve thee, and understanding shall keep thee, to deliver thee from the Way of the evil man, Curae 2.11. It shall teach thee to walk in thy Way safely, and thy foot shall not Stumble, chap. 3.23. Our Saviour having sent forth his Disciples as sheeep in the midst of wolves, bids them be wise as Serpents, and innocent as Dove.
Innocence must secure them against any legal punishment, or the sufferings under just government; and wisdom must protect them against irregular violence, and the injustice of others:
Innocence must secure them against any Legal punishment, or the sufferings under just government; and Wisdom must Pact them against irregular violence, and the injustice of Others:
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1. For the first, Solomon tells us, that a wise man's eyes are in his head, Eccles. 2.14, where they may best serve him to look round about him, to discover the distance and relations of things,
1. For the First, Solomon tells us, that a wise Man's eyes Are in his head, Eccles. 2.14, where they may best serve him to look round about him, to discover the distance and relations of things,
so likewise doth it for execution, by the right qualification of the hand, the instrument of action. A wise man's heart is at his right hand, Eccles. 10.2. The most useful part for employment.
so likewise does it for execution, by the right qualification of the hand, the Instrument of actium. A wise Man's heart is At his right hand, Eccles. 10.2. The most useful part for employment.
Such persons as are much below others, as to Learning, Art, Wit, Diligence, Riches, Power, yet by this virtue of Prudence may prove much more serviceable to God and his Church, more useful in their generations,
Such Persons as Are much below Others, as to Learning, Art, Wit, Diligence, Riches, Power, yet by this virtue of Prudence may prove much more serviceable to God and his Church, more useful in their generations,
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for the degrees, a gift. Every Christian though of the lowest form is supposed to have the prudence of a Disciple and of submission, though not of a Teacher and of conduct. He may have a sufficient ability, both to understand and to make a right use of those means, which are necessary to his chief end, namely eternal blessedness.
for the Degrees, a gift. Every Christian though of the lowest from is supposed to have the prudence of a Disciple and of submission, though not of a Teacher and of conduct. He may have a sufficient ability, both to understand and to make a right use of those means, which Are necessary to his chief end, namely Eternal blessedness.
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This likewise is, as to the substance of it, a duty, which all men are obliged unto in some measure, according as their capacities, conditions, and opportunities may require;
This likewise is, as to the substance of it, a duty, which all men Are obliged unto in Some measure, according as their capacities, conditions, and opportunities may require;
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'Tis no culpable defect in a private man, that he is without the art of government, any more than it is in an Husbandman or Tradesman, to be destitute of skill in Military and Naval matters, which are things of another kind.
It's no culpable defect in a private man, that he is without the art of government, any more than it is in an Husbandman or Tradesman, to be destitute of skill in Military and Naval matters, which Are things of Another kind.
But when a man is called from a private to a publick station, he is then by virtue of this Call, under an obligation of labouring after all those endowments and abilities, whereby he may fill up and adorn his employment.
But when a man is called from a private to a public station, he is then by virtue of this Call, under an obligation of labouring After all those endowments and abilities, whereby he may fill up and adorn his employment.
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And they mistake likewise in the honesty and fitness of the means, by reason of their disability to discern betwixt things that differ, and to approve those that are more excellent.
And they mistake likewise in the honesty and fitness of the means, by reason of their disability to discern betwixt things that differ, and to approve those that Are more excellent.
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as Rome and Carthage were for their military strength, the two Arms of it. And yet the Apostle styles those of Corinth, fools, 1 Cor. 1.20. God hath made foolish the wisdom of the wise.
as Room and Carthage were for their military strength, the two Arms of it. And yet the Apostle styles those of Corinth, Fools, 1 Cor. 1.20. God hath made foolish the Wisdom of the wise.
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and upon that account may be called Virgins, but without true religion and holiness, they are but foolish virgins, and such as shall miss of their end, Matth. 25.1. 2. Hence it will follow, that grace and holiness is the truest wisdom.
and upon that account may be called Virgins, but without true Religion and holiness, they Are but foolish Virgins, and such as shall miss of their end, Matthew 25.1. 2. Hence it will follow, that grace and holiness is the Truest Wisdom.
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Therefore keep his statutes, for this is your wisdom and understanding in the sight of the Nations, Deut. 4.6. A good man is in Scripture phrase styled, the man of wisdom, Micah, 6.9.
Therefore keep his statutes, for this is your Wisdom and understanding in the sighed of the nations, Deuteronomy 4.6. A good man is in Scripture phrase styled, the man of Wisdom, micah, 6.9.
And for a man to think that he may be able in this respect to act wisely, by any certain Rules or Maximes prescribed him, is all one as to imagine that the tools of some excellent Artificer should (though in the hands of a bungler) be able to produce good work.
And for a man to think that he may be able in this respect to act wisely, by any certain Rules or Maxims prescribed him, is all one as to imagine that the tools of Some excellent Artificer should (though in the hands of a bungler) be able to produce good work.
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and in order to this, attending at the gates of wisdom, receiving instruction with all readiness, hiding the Law in our hearts, continually meditating upon it;
and in order to this, attending At the gates of Wisdom, receiving instruction with all readiness, hiding the Law in our hearts, continually meditating upon it;
that these things which are seen are but temporal, Scenes and pageantry, false pleasures and but for a season, but the things which are not seen are eternal.
that these things which Are seen Are but temporal, Scenes and pageantry, false pleasures and but for a season, but the things which Are not seen Are Eternal.
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The meek will he guide in judgment and teach his way. 3. Praying for it: If any man lack wisdom, let him ask it of God, Iames 1.5. 'Tis he that gives wisdom to the wise, and knowledge to them that know understanding.
The meek will he guide in judgement and teach his Way. 3. Praying for it: If any man lack Wisdom, let him ask it of God, James 1.5. It's he that gives Wisdom to the wise, and knowledge to them that know understanding.
And therefore to him it is that we must apply our selves for wise and understanding hearts, beseeching him that he would first direct us by his counsel, assist us by his grace,
And Therefore to him it is that we must apply our selves for wise and understanding hearts, beseeching him that he would First Direct us by his counsel, assist us by his grace,
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THIS Book of the Proverbs is a Miscellany of Sentences, full of various and profound wisdom, both with regard to things civil and sacred. It concerns all kind of matters, the customs, vices, humours of men;
THIS Book of the Proverbs is a Miscellany of Sentences, full of various and profound Wisdom, both with regard to things civil and sacred. It concerns all kind of matters, the customs, vices, humours of men;
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yet upon a nearer and more considerate view, they will all of them be found to be (as they are styled) NONLATINALPHABET, ruling speeches, such as are fit to have a special authority over a man, in the guidance of his affairs.
yet upon a nearer and more considerate view, they will all of them be found to be (as they Are styled), ruling Speeches, such as Are fit to have a special Authority over a man, in the guidance of his affairs.
Quaecunque vaga nascuntur & actura vitam segregem, armata sunt, hominem imbecillitas cingit, saith the Stoick. Other creatures which are intended for wandering and solitude, are naturally armed for their defence,
Quaecunque Vaga nascuntur & actura vitam segregem, armata sunt, hominem imbecillitas cingit, Says the Stoic. Other creatures which Are intended for wandering and solitude, Are naturally armed for their defence,
But now because the chief benefit of this is not always to be attained in a common relation to a publick Body, without the more private and intimate league of friendship; a crowd is not company;
But now Because the chief benefit of this is not always to be attained in a Common Relation to a public Body, without the more private and intimate league of friendship; a crowd is not company;
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magna civitas may be magna solitudo, therefore the want of friends may in some sense be called solitude, and so disadvantageous to the well-being and comfort of life, ut solem è mundo videantur tollere, qui amicitiam de vita humana, (as the Roman Orator speaks) that we had as good lose the sun out of the firmament, as friendship from amongst men.
Magna Civitas may be Magna solitudo, Therefore the want of Friends may in Some sense be called solitude, and so disadvantageous to the well-being and Comfort of life, ut solemn è mundo videantur tollere, qui amicitiam de vita Humana, (as the Roman Orator speaks) that we had as good loose the sun out of the firmament, as friendship from among men.
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It hath been observed, that the wisest and greatest Monarchs that ever were, in the midst of all their other enjoyments, could not think themselves happy without this.
It hath been observed, that the Wisest and greatest Monarchs that ever were, in the midst of all their other enjoyments, could not think themselves happy without this.
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yet rather than want a friend, they have descended to some of their subjects, making them to be participes curarum, though not without great inconveniences and hazards from the people.
yet rather than want a friend, they have descended to Some of their subject's, making them to be participes curarum, though not without great inconveniences and hazards from the people.
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yet would not be without this necessary refreshment of an intimate friend, but rather chose to admit one of his servants unto this near relation, the disciple whom he loved.
yet would not be without this necessary refreshment of an intimate friend, but rather chosen to admit one of his Servants unto this near Relation, the disciple whom he loved.
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The Wiseman having observed this great necessity of friendship and society, and of what high importance it is to be right in the choice of them, he doth in this Book scatter up and down diverse Proverbial sayings for our direction about it.
The Wiseman having observed this great necessity of friendship and society, and of what high importance it is to be right in the choice of them, he does in this Book scatter up and down diverse Proverbial sayings for our direction about it.
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With the wise. All mankind is in the usual Scripture phrase, especially in the Writings of David and Solomon, distributed under these two heads of wise and foolish, that is good or bad:
With the wise. All mankind is in the usual Scripture phrase, especially in the Writings of David and Solomon, distributed under these two Heads of wise and foolish, that is good or bad:
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The Word translated destroyed, is derivable either from one root which signifies to grow worse, or else from another which signifies to be broken and ruined ;
The Word translated destroyed, is derivable either from one root which signifies to grow Worse, or Else from Another which signifies to be broken and ruined;
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That every mans present and future well-fare, doth very much depend upon the right choice and improvement of those friends or companions with whom he doth most familiarly converse.
That every men present and future welfare, does very much depend upon the right choice and improvement of those Friends or Sodales with whom he does most familiarly converse.
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which in the morality of it (say the Antient Fathers and other Interpreters ) doth signifie that exact care which we ought to have against all such company whereby we may contract any inward pollutions.
which in the morality of it (say the Ancient Father's and other Interpreters) does signify that exact care which we ought to have against all such company whereby we may contract any inward pollutions.
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For that this in scripture-phrase is meant by a dead man, may be sufficiently explained by that expression of the Apostle where he styles wicked men to be such as are dead in trespasses and sins, Ephes. 2.1. even whilst they live, 1 Tim. 5.6.
For that this in Scripture phrase is meant by a dead man, may be sufficiently explained by that expression of the Apostle where he styles wicked men to be such as Are dead in Trespasses and Sins, Ephesians 2.1. even while they live, 1 Tim. 5.6.
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And elsewhere they are said to be whited sepulchers, which may appear beautiful outwardly, but within are full of dead mens bones and all uncleanness, Matth. 23.27. That's a very sharp and elegant reprehension which the Prophet uses towards Iehosaphat, in reference to his association with Ahab, 2 Cron. 19.2. Should'st thou love them that hate the Lord? He puts it by way of question, to shew the inexcusable inconsistency of those mens actions who pretend to love God and yet will be friends to those that hate him. Prov. 22.24.
And elsewhere they Are said to be whited sepulchers, which may appear beautiful outwardly, but within Are full of dead men's bones and all uncleanness, Matthew 23.27. That's a very sharp and elegant reprehension which the Prophet uses towards Jehoshaphat, in Referente to his association with Ahab, 2 Cron. 19.2. Shouldst thou love them that hate the Lord? He puts it by Way of question, to show the inexcusable inconsistency of those men's actions who pretend to love God and yet will be Friends to those that hate him. Curae 22.24.
There are divers the like Precepts in the New Testament, 2 Tim. 3. The Apostle having recited a long Catalogue of vitious persons, despisers of those that are good, heady, highminded, having a form, &c. adds this clause at the end of it, from such turn away ;
There Are diverse the like Precepts in the New Testament, 2 Tim. 3. The Apostle having recited a long Catalogue of vicious Persons, despisers of those that Are good, heady, High-minded, having a from, etc. adds this clause At the end of it, from such turn away;
that is, avoid as much as may be all converse with them. And there is a solemn adjuration, 2 Thes. 3.6. Now we command you Brethren, in the name of our Lord Iesus Christ, that you will draw your selves from every brother that walketh disorderly.
that is, avoid as much as may be all converse with them. And there is a solemn adjuration, 2 Thebes 3.6. Now we command you Brothers, in the name of our Lord Iesus christ, that you will draw your selves from every brother that walks disorderly.
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And holy David is very frequent in the proof of his integrity, and consequently of his happy condition from this sign, by his dislike of wicked company,
And holy David is very frequent in the proof of his integrity, and consequently of his happy condition from this Signen, by his dislike of wicked company,
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I have hated the congregation of evil doers, and will not sit with the wicked, Psal. 101.4. I will not know a wicked person, ver. 5. Whoso privily slandereth his neighbour will I cut off;
I have hated the congregation of evil doers, and will not fit with the wicked, Psalm 101.4. I will not know a wicked person, ver. 5. Whoso privily Slandereth his neighbour will I Cut off;
him that hath a high look and proud heart will I not suffer, Psal. 139.21. Do not I hate them O Lord that hate thee? and am not I grieved with those that rise up against thee? I hate them with a perfect hatred and count them mine enemies. Psal. 120.5. He bemoans his unhappiness that he was forced to dwell in Meshec, and to have his habitation in the tents of Kedar, that is, amongst such ungodly and cruel men as those of that Country.
him that hath a high look and proud heart will I not suffer, Psalm 139.21. Do not I hate them O Lord that hate thee? and am not I grieved with those that rise up against thee? I hate them with a perfect hatred and count them mine enemies. Psalm 120.5. He bemoans his unhappiness that he was forced to dwell in Meshech, and to have his habitation in the tents of Kedar, that is, among such ungodly and cruel men as those of that Country.
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And so on the other side, he professes that his delight was in the saints and to the excellent of the earth, Psal. 16.3. Mine eye shall be upon the faithful of the land, that they may dwell with me, Psal. 101.6. I am a companion for all those that fear thee and keep thy precepts, Psal. 119.63. It were easy to cite abundance of other Scriptures to this purpose.
And so on the other side, he Professes that his delight was in the Saints and to the excellent of the earth, Psalm 16.3. Mine eye shall be upon the faithful of the land, that they may dwell with me, Psalm 101.6. I am a Companion for all those that Fear thee and keep thy Precepts, Psalm 119.63. It were easy to Cite abundance of other Scriptures to this purpose.
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There are four things wherein most men place their well-fare, some or all of which every rational man doth propose to himself in the choice of his friends.
There Are four things wherein most men place their welfare, Some or all of which every rational man does propose to himself in the choice of his Friends.
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These are reputation, safety, comfort, profit. Now each of these is only attainable by conversing with those that are good. 1. For reputation or honour:
These Are reputation, safety, Comfort, profit. Now each of these is only attainable by conversing with those that Are good. 1. For reputation or honour:
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And 'tis the lowest most ignoble condition that our humane natures can be deprest to with Nebuchadnezzar to converse with beasts. Iob doth make it his great grief and complaint, I am a brother to dragons and a companion to estriches, Iob 30.29. They are dead men in the Scripture phrase, and what should the living do amongst the dead:
And it's the lowest most ignoble condition that our humane nature's can be depressed to with Nebuchadnezzar to converse with beasts. Job does make it his great grief and complaint, I am a brother to dragons and a Companion to Ostriches, Job 30.29. They Are dead men in the Scripture phrase, and what should the living do among the dead:
The Saints of old when in their most despicable condition, wandring about in sheep-skins and goat-skins, being destitute, afflicted, tormented, were in themselves of so noble and inestimable a value that, in the judgment of the holy Ghost, the world was not worthy of them.
The Saints of old when in their most despicable condition, wandering about in sheepskins and goatskins, being destitute, afflicted, tormented, were in themselves of so noble and inestimable a valve that, in the judgement of the holy Ghost, the world was not worthy of them.
Good men may be sometimes involved in the punishments of bad company, and perish in their sins: Rev. 18.4. Come out of her my people, least you receive of her plagues.
Good men may be sometime involved in the punishments of bad company, and perish in their Sins: Rev. 18.4. Come out of her my people, lest you receive of her plagues.
That's a known story of St. Iohn, who durst not stay in the same Bath where Cerinthus the Heretick was for fear he might be surprized with some sudden judgment.
That's a known story of Saint John, who durst not stay in the same Bath where Cerinthus the Heretic was for Fear he might be surprised with Some sudden judgement.
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If any one shall persuade himself that he can enjoy their company and yet escape their contagion, he may as well think to suspend the natural operation of fire;
If any one shall persuade himself that he can enjoy their company and yet escape their contagion, he may as well think to suspend the natural operation of fire;
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Can any one think to take coals in his bosom and not be burned? Or can a man walk barefoot upon burning coals and yet not hurt himself? Prov. 6.28. The conversing with bad company hath as unavoidable and powerful an efficacy as these natural agents which work necessarily, whose operations cannot be suspended:
Can any one think to take coals in his bosom and not be burned? Or can a man walk barefoot upon burning coals and yet not hurt himself? Curae 6.28. The conversing with bad company hath as unavoidable and powerful an efficacy as these natural agents which work necessarily, whose operations cannot be suspended:
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Potiphar 's house was blessed for Iosephs sake, Gen. 39.5. and all the passengers in the ship were saved from drowning for St. Paul 's sake, Acts 27.24.
Potiphar is house was blessed for Joseph's sake, Gen. 39.5. and all the passengers in the ship were saved from drowning for Saint Paul is sake, Acts 27.24.
And if their cohabitation or common neighbourhood may be so advantageous, what is it then to be leagued unto them by a nearer and more intimate tye of friendship.
And if their cohabitation or Common neighbourhood may be so advantageous, what is it then to be leagued unto them by a nearer and more intimate tie of friendship.
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Quantum bonum est ubi sunt praeparata pectora, in quae tutò secretum omne descendat, quorum sermo solicitudines leniat, sententia consilium expediat, hilaritas tristitiam dissipet, conspectus ipse delectet? What a great comfort and privilege is it to have another self to whom a man may freely communicate all his secret troubles;
Quantum bonum est ubi sunt praeparata pectora, in Quae tutò secretum omne descendat, quorum sermon solicitudines leniat, sententia consilium Expedite, hilaritas tristitiam dissipet, conspectus ipse delectet? What a great Comfort and privilege is it to have Another self to whom a man may freely communicate all his secret Troubles;
whose conference may help to asswage our cares, whose counsel to expedite our difficulties, whose cheerfulness to dissipate our sadness, whose very look and presenee doth delight? As Oyntment and perfumes rejoyce the heart,
whose conference may help to assuage our Cares, whose counsel to expedite our difficulties, whose cheerfulness to dissipate our sadness, whose very look and presenee does delight? As Ointment and perfumes rejoice the heart,
An unjust man is an abomination to the just, and he that is upright in the way is an abomination to the wicked, Prov. 29.27: There is a natural enmity betwixt them, being of opposite principles and ways.
an unjust man is an abomination to the just, and he that is upright in the Way is an abomination to the wicked, Curae 29.27: There is a natural enmity betwixt them, being of opposite principles and ways.
How is it possible for a man that hath any love or zeal for God to delight in those by whom He is continually dishonoured and provoked? Instead of any refreshment by such company (if a man have David 's temper) it will still administer new occasion of trouble and sorrow.
How is it possible for a man that hath any love or zeal for God to delight in those by whom He is continually dishonoured and provoked? Instead of any refreshment by such company (if a man have David is temper) it will still administer new occasion of trouble and sorrow.
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Why now a holy man looks upon all rebellions against God, as being indignities against himself, Psal. 69.9. The reproaches of them that reproached thee, are fallen upon me. Whereas on the other side:
Why now a holy man looks upon all rebellions against God, as being indignities against himself, Psalm 69.9. The Reproaches of them that reproached thee, Are fallen upon me. Whereas on the other side:
though this in it self is mercenary and poor, arva enim & pecudes isto modo diliguntur, Men love their cattel and their land upon this account, they should love their friends from an higher principle.
though this in it self is mercenary and poor, Arva enim & Pecudes isto modo diliguntur, Men love their cattle and their land upon this account, they should love their Friends from an higher principle.
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Or if we should get some outward advantage by them, yet we shall get partnership in their guilt, by that approbation which we seem to give to them in our conversing with them.
Or if we should get Some outward advantage by them, yet we shall get partnership in their guilt, by that approbation which we seem to give to them in our conversing with them.
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4. Their counsel, faithful and wise and hearty. 5. Their prayers, powerful, ready: And 'tis not easily imaginable, what an advantage that is, to have a praying friend, or companion.
4. Their counsel, faithful and wise and hearty. 5. Their Prayers, powerful, ready: And it's not Easily imaginable, what an advantage that is, to have a praying friend, or Companion.
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We esteem it a great privilege to have a friend at Court, who is able to further us in our business and petitions, to have any special interest in a favorite;
We esteem it a great privilege to have a friend At Court, who is able to further us in our business and petitions, to have any special Interest in a favourite;
1. For the first, that we would take notice of the great benefit to be obtain'd by Society. One chief reason why in these Places men do not make so great a progress either in piety or learning as might be expected from those special advantages which here we enjoy, is because they are not so careful to improve the benefit to be had by society.
1. For the First, that we would take notice of the great benefit to be obtained by Society. One chief reason why in these Places men do not make so great a progress either in piety or learning as might be expected from those special advantages which Here we enjoy, is Because they Are not so careful to improve the benefit to be had by society.
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Nothing more usual amongst men of all ranks and conditions, than to joyn together in some common design for the improvement of this quality of sociableness unto mutual benefit.
Nothing more usual among men of all ranks and conditions, than to join together in Some Common Design for the improvement of this quality of sociableness unto mutual benefit.
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We may see daily, especially by late experience, how men of common and low breeding, being called out to such imployments, wherein they have been necessitated to put forth themselves in a more than ordinary way of conversing together and debating of businesses with one another,
We may see daily, especially by late experience, how men of Common and low breeding, being called out to such employments, wherein they have been necessitated to put forth themselves in a more than ordinary Way of conversing together and debating of businesses with one Another,
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And therefore the great and active men of the world have still looked upon knowledge thus acquired as Pedantry, which rendred a man unfit for any great imployment.
And Therefore the great and active men of the world have still looked upon knowledge thus acquired as Pedantry, which rendered a man unfit for any great employment.
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though such perhaps, besides the eminency of their natural abilities, have had some other special advantages in their educations, some way aquivalent to what is to be had in these Places, which ought to be considered and allowed for;
though such perhaps, beside the eminency of their natural abilities, have had Some other special advantages in their educations, Some Way aquivalent to what is to be had in these Places, which ought to be considered and allowed for;
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yet it cannot be denied, but that we our selves may give too much occasion to such prejudices, by not improving all the helps we have to the best purposes.
yet it cannot be denied, but that we our selves may give too much occasion to such prejudices, by not improving all the helps we have to the best Purposes.
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particularly in that ability of a ready, voluble, popular Rhetorick (wherein studious and retired men are commonly defective) though it be so necessary in all kind of imployments, especially for the gifts of Prayer and Preaching.
particularly in that ability of a ready, voluble, popular Rhetoric (wherein studious and retired men Are commonly defective) though it be so necessary in all kind of employments, especially for the Gifts of Prayer and Preaching.
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But chiefly in matter of practical Religion, which would be much advantaged if men were but more free towards one another in communicating their doubts, temptations, comforts;
But chiefly in matter of practical Religion, which would be much advantaged if men were but more free towards one Another in communicating their doubts, temptations, comforts;
2. That we of this Place would be very wary and careful both for our selves and those committed to our charge, in the right choice of our friends and company.
2. That we of this Place would be very wary and careful both for our selves and those committed to our charge, in the right choice of our Friends and company.
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He that with Lot vexeth his soul with the wicked conversation of those amongst whom he lives, may in time be less and less vexed according as they grow more familiar to him.
He that with Lot vexes his soul with the wicked Conversation of those among whom he lives, may in time be less and less vexed according as they grow more familiar to him.
Besides, conversing with such will be a means to make a man satisfie himself with any low or weak degrees of goodness (which perhaps in comparison to his company may be considerable;) whereas amongst those that are better, we have still new matter of imitation and provocation.
Beside, conversing with such will be a means to make a man satisfy himself with any low or weak Degrees of Goodness (which perhaps in comparison to his company may be considerable;) whereas among those that Are better, we have still new matter of imitation and provocation.
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Suppose he were in some great exigence, wherein there were no help to be expected but from heaven, can he then with any confidence send to his usual companions to relieve him with their prayers? It may be he could heretofore freely discourse and jest with them,
Suppose he were in Some great exigence, wherein there were no help to be expected but from heaven, can he then with any confidence send to his usual Sodales to relieve him with their Prayers? It may be he could heretofore freely discourse and jest with them,
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1. A readiness to communicate, according to the gifts we have received, so ministring the same one to another as good stewards of the manifold grace of God.
1. A readiness to communicate, according to the Gifts we have received, so ministering the same one to Another as good Stewards of the manifold grace of God.
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and the advantage or prejudice so very great as to our well or ill being, according to our choice of such friends with whom we do most famillarly converse,
and the advantage or prejudice so very great as to our well or ill being, according to our choice of such Friends with whom we do most famillarly converse,
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THough the general design of this Book be sufficiently plain and obvious, being a discourse from the most profound Principles of Reason and Philosophy, de summo bono ;
THough the general Design of this Book be sufficiently plain and obvious, being a discourse from the most profound Principles of Reason and Philosophy, the Summo Bono;
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In the eighth verse of this Chapter, the Wiseman enters upon a description of the miseries of a covetous life, which he sets forth under these three considerations. 1. His drudgery and excessive toyl,
In the eighth verse of this Chapter, the Wiseman enters upon a description of the misery's of a covetous life, which he sets forth under these three considerations. 1. His drudgery and excessive toil,
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and no wonder if his labour be endless, if he must still drudge on till he have got enough to satisfie his eye. 2. His inconsiderateness, in that he doth bereave his soul of good, that is, deprive himself of the benefit which he might have in a cheerful fruition of his possessions;
and no wonder if his labour be endless, if he must still drudge on till he have god enough to satisfy his eye. 2. His inconsiderateness, in that he does bereave his soul of good, that is, deprive himself of the benefit which he might have in a cheerful fruition of his possessions;
he neither uses them himself while he lives, nor knows who shall enjoy them when he dies. 3. His solitariness: There is one alone, there is not a second,
he neither uses them himself while he lives, nor knows who shall enjoy them when he die. 3. His solitariness: There is one alone, there is not a second,
men rid more work when joyned in society, and so increase their reward, v. 9. mutual help in their infirmities, lifting one another when they fall, v. 10. In their defects and wants, warning one another, v. 11, in their dangers, in respect of enemies, whom an united strength may more effectually withstand, v. 12. The words of the Text are for the scope and matter intended to assert the advantages of friendship and a sociable life.
men rid more work when joined in society, and so increase their reward, v. 9. mutual help in their infirmities, lifting one Another when they fallen, v. 10. In their defects and Wants, warning one Another, v. 11, in their dangers, in respect of enemies, whom an united strength may more effectually withstand, v. 12. The words of the Text Are for the scope and matter intended to assert the advantages of friendship and a sociable life.
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and though such do associate themselves, yet they shall be broken in pieces, Isai, 8.9. Though they joyn hand in hand, yet they shall not go unpunished, Prov. 11.21. 2. By One is not meant any kind of solitude or privacy;
and though such do associate themselves, yet they shall be broken in Pieces, Isaiah, 8.9. Though they join hand in hand, yet they shall not go unpunished, Curae 11.21. 2. By One is not meant any kind of solitude or privacy;
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For according to this construction, the words should be inverted, and we might say One were better than Two, privacy and retirement than multitude and tumult:
For according to this construction, the words should be inverted, and we might say One were better than Two, privacy and retirement than multitude and tumult:
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upon which account the Pythagorean Philosophers, amongst their other mystical traditions concerning numbers, were wont to set a note of infamy upon the number Two, because it was the first departure from unity.
upon which account the Pythagorean Philosophers, among their other mystical traditions Concerning numbers, were wont to Set a note of infamy upon the number Two, Because it was the First departure from unity.
among whom those are especially to be comprehended who are joyned by that nearer and more sacred union of Marriage. 2. By One is meant such an one as lives in a forlorn desolate condition,
among whom those Are especially to be comprehended who Are joined by that nearer and more sacred Union of Marriage. 2. By One is meant such an one as lives in a forlorn desolate condition,
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So that the true meaning of the words may be comprehended in this Proposition. That the sociable life of a friend is much more advantageous than to live alone.
So that the true meaning of the words may be comprehended in this Proposition. That the sociable life of a friend is much more advantageous than to live alone.
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'Tis a principle this, that hath so clear evidence for it in the very light of nature, that it might be needless to urge for it any Scripture authority.
It's a principle this, that hath so clear evidence for it in the very Light of nature, that it might be needless to urge for it any Scripture Authority.
yet then he shall enjoy such a kind of happiness as God himself would do if the world were destroyed, acquiescit sibi, cogitationibus suis traditus — in se reconditur, secum est:
yet then he shall enjoy such a kind of happiness as God himself would do if the world were destroyed, acquiescit sibi, cogitationibus suis traditus — in see reconditur, secum est:
They themselves do likewise acknowledge that though their Wiseman be seipso contentus, yet mavult amicum. Though he may make some shift without a friend,
They themselves do likewise acknowledge that though their Wiseman be Seipso Contentus, yet Mavult Amicum. Though he may make Some shift without a friend,
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2. The regulating and composing of our passions. 3. The assistance of our labours. Now the sociable life of a friend will be very advantageous in all these respects.
2. The regulating and composing of our passion. 3. The assistance of our labours. Now the sociable life of a friend will be very advantageous in all these respects.
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'Tis an usual Saying, plus vident oculi quàm oculus; two eyes see more than one: And a stander by many times discerns that which a better gamester overlooks.
It's an usual Saying, plus vident oculi quàm oculus; two eyes see more than one: And a stander by many times discerns that which a better gamester overlooks.
why, for the same reason neither should he trust to himself in such cases, for Maximus quisque adulator sibi, every man naturally is his own greatest flatterer:
why, for the same reason neither should he trust to himself in such cases, for Maximus Quisque adulator sibi, every man naturally is his own greatest flatterer:
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Nor will a Stranger be fit for this work of counsel, because such an one may not know the whole state of our businesses, the series and circumstances of our affairs:
Nor will a Stranger be fit for this work of counsel, Because such an one may not know the Whole state of our businesses, the series and Circumstances of our affairs:
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His wisdom and fidelity will be ready to help us up when we fall, v. 10. and to warm us with vigor when we are slack and remiss, v. 11. 2. Hence likewise in the second place may we expect the best help for the regulating and composing of our passions.
His Wisdom and Fidis will be ready to help us up when we fallen, v. 10. and to warm us with vigor when we Are slack and remiss, v. 11. 2. Hence likewise in the second place may we expect the best help for the regulating and composing of our passion.
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That which for the most part proves the greatest disturbance to the peace and quiet of our lives is from the disorders and vicissitudes of our passions, whereby the mind is kept continually out of frame.
That which for the most part Proves the greatest disturbance to the peace and quiet of our lives is from the disorders and vicissitudes of our passion, whereby the mind is kept continually out of frame.
What betwixt the frenzy of anger, the ague of hopes and fears, the feaver of love, the consumption of envy, our minds are kept in a continual disease and distemper.
What betwixt the frenzy of anger, the ague of hope's and fears, the fever of love, the consumption of envy, our minds Are kept in a continual disease and distemper.
not only for the liberty we have hereby of breathing out our secret troubles, preventing that inward restraint and suffocation whereby they would be multiplied,
not only for the liberty we have hereby of breathing out our secret Troubles, preventing that inward restraint and suffocation whereby they would be multiplied,
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as Anger, Fear, Grief, &c. Others more kindly and natural, relating to that which is good, and consequently have a greater agreeableness to our desires;
as Anger, fear, Grief, etc. Others more kindly and natural, relating to that which is good, and consequently have a greater agreeableness to our Desires;
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we may by this help be carried on, 1. With greater safety and confidence. 2. With greater cheerfulness and vigor. 3. With greater success and advantage ;
we may by this help be carried on, 1. With greater safety and confidence. 2. With greater cheerfulness and vigor. 3. With greater success and advantage;
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1. With greater safety and confidence: Which the Wiseman doth take particular notice of in this place, under a twofold instance. 1. Of two travailing together, and if one of them fall the other will lift him up;
1. With greater safety and confidence: Which the Wiseman does take particular notice of in this place, under a twofold instance. 1. Of two travailing together, and if one of them fallen the other will lift him up;
'Tis an old saying, he that gives himself up to solitude, must be aut Deus aut Daemon, either he must have a self-sufficiency as God, or else Sathan will make him as bad as himself.
It's an old saying, he that gives himself up to solitude, must be Or Deus Or Daemon, either he must have a self-sufficiency as God, or Else Sathan will make him as bad as himself.
whilst all things are well, and prosperous, and there is no temptation to the contrary: but, Cùm Deus intonuit, non se subducere nimbo, Id demùm est pietas, id socialis amor.
while all things Are well, and prosperous, and there is no temptation to the contrary: but, Cùm Deus intonuit, non se subducere nimbo, Id demùm est pietas, id socialis amor.
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losing a part of our selves, which cannot be without much pain and grief. Which made David so bemoan the death of his friend Ionathan in those pathetical complaints:
losing a part of our selves, which cannot be without much pain and grief. Which made David so bemoan the death of his friend Ionathan in those pathetical complaints:
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I am distressed for thee my Brother Jonathan, very pleasant hast thou been unto me, thy love to me was wonderful, passing the love of Women, 2 Sam. 1.26. 'Tis so likewise as to our spiritual conditions, the society of Christian friends being one main branch of the Communion of Saints. Which is, next to the favour of God and the comfort of a good conscience, the greatest privilege we enjoy on this side of heaven.
I am distressed for thee my Brother Johnathan, very pleasant hast thou been unto me, thy love to me was wondered, passing the love of Women, 2 Sam. 1.26. It's so likewise as to our spiritual conditions, the society of Christian Friends being one main branch of the Communion of Saints. Which is, next to the favour of God and the Comfort of a good conscience, the greatest privilege we enjoy on this side of heaven.
3. This will much promote the success of our labours, and procure for us a better reward, in the verse of the Text. When several heads and hands joyn together in mutual fellowship, their affairs are managed with greater wisdom, and end with better success:
3. This will much promote the success of our labours, and procure for us a better reward, in the verse of the Text. When several Heads and hands join together in mutual fellowship, their affairs Are managed with greater Wisdom, and end with better success:
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which made St. Paul so earnestly desire the prayers of the Romans, NONLATINALPHABET, that they might wrestle together with him, Rom. 15.30. And so more effectually prevail.
which made Saint Paul so earnestly desire the Prayers of the Roman,, that they might wrestle together with him, Rom. 15.30. And so more effectually prevail.
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'Twas for this reason that our Saviour sent out his Disciples two by two, that so they might more successfully advantage one another in the work of their ministry.
'Twas for this reason that our Saviour sent out his Disciples two by two, that so they might more successfully advantage one Another in the work of their Ministry.
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after which nothing prospered with him, but having been first spoiled by the Syrians, he was slain by his own servants, 1 Chron. 24. From all which the truth of the Proposition may sufficiently appear, that the sociable life of a friend, is in many respects much more advantageous, than to live alone.
After which nothing prospered with him, but having been First spoiled by the Syrians, he was slave by his own Servants, 1 Chronicles 24. From all which the truth of the Proposition may sufficiently appear, that the sociable life of a friend, is in many respects much more advantageous, than to live alone.
it may in the first place serve to convince such as pretend to this relation, of the obligation they are under to observe those mutual offices of friendship towards one another;
it may in the First place serve to convince such as pretend to this Relation, of the obligation they Are under to observe those mutual Offices of friendship towards one Another;
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Nay those near Relations of Parent and Child and Brother, and which is nearer, for which a man is to forsake all other, that conjugal relation of Husband and Wife, are only valuable upon this account,
Nay those near Relations of Parent and Child and Brother, and which is nearer, for which a man is to forsake all other, that conjugal Relation of Husband and Wife, Are only valuable upon this account,
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2. And that we may be thus mutually helpful, to such as we profess friendship to, we should labour for those due qualifications requisite to such a condition.
2. And that we may be thus mutually helpful, to such as we profess friendship to, we should labour for those due qualifications requisite to such a condition.
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Of these I shall reckon four. 1. There must be true love, which is styled the bond of perfection, NONLATINALPHABET, Colos. 3.14. The only bond that can make a perfect union.
Of these I shall reckon four. 1. There must be true love, which is styled the bound of perfection,, Colos 3.14. The only bound that can make a perfect Union.
When we are uncertain of the issue of our admonitions, yet this we may be sure of, that 'tis better to be without success on his part, than fidelity on our own.
When we Are uncertain of the issue of our admonitions, yet this we may be sure of, that it's better to be without success on his part, than Fidis on our own.
3. Patience: Make no friendship with an angry man, and with a furious man thou shalt not go, Prov. 22.24. Short spirited men, are neither good Counsellors nor Comforters. God is said NONLATINALPHABET, to suffer ▪ and bear long with the manners of his people in the wilderness, Acts 13.18.
3. Patience: Make no friendship with an angry man, and with a furious man thou shalt not go, Curae 22.24. Short spirited men, Are neither good Counsellors nor Comforters. God is said, to suffer ▪ and bear long with the manners of his people in the Wilderness, Acts 13.18.
and refusing to eat, the remembrance of what he had been impresses upon her such a reverence, that instead of meditating revenge for the law he had enacted against persons of her Trade, she courts him with all the humble and respective language that may be;
and refusing to eat, the remembrance of what he had been impresses upon her such a Reverence, that instead of meditating revenge for the law he had enacted against Persons of her Trade, she Courts him with all the humble and respective language that may be;
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And because the occasion of this present Meeting is to commemorate a solemnity of this nature, which was celebrated in this Church this day was 16 years the happiness of which hath since that time been still continued with all the blessings of domestical love and peace, besides the comforts of a hopeful posterity to succeed;
And Because the occasion of this present Meeting is to commemorate a solemnity of this nature, which was celebrated in this Church this day was 16 Years the happiness of which hath since that time been still continued with all the blessings of domestical love and peace, beside the comforts of a hopeful posterity to succeed;
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therefore in order to the present occasion, the better to excite your gratitude for the mercies you commemorate, I would offer it to your consideration to look abroad into the World and take a view of the state of many other great Families;
Therefore in order to the present occasion, the better to excite your gratitude for the Mercies you commemorate, I would offer it to your consideration to look abroad into the World and take a view of the state of many other great Families;
how uncomfortably they live by reason of domestical dissentions, which sometimes rise to that height as to make a separation of those whom God hath joyned, to their mutual dishonour and discomfort:
how uncomfortably they live by reason of domestical dissensions, which sometime rise to that height as to make a separation of those whom God hath joined, to their mutual dishonour and discomfort:
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Gods peculiar blessing of any in a relation is a farther obligation upon them to serve him in the duties of that relation, which are in this case either special to Husband and Wife, or joint and common to both.
God's peculiar blessing of any in a Relation is a farther obligation upon them to serve him in the duties of that Relation, which Are in this case either special to Husband and Wife, or joint and Common to both.
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1. Husbands should love their Wives as Christ loves his Church, Ephes. 5.25. Or as they love their own selves, v. 33. 2. Be kind to them, v. 29. Not harsh and bitter against them, Colos. 3.19.
1. Husbands should love their Wives as christ loves his Church, Ephesians 5.25. Or as they love their own selves, v. 33. 2. Be kind to them, v. 29. Not harsh and bitter against them, Colos 3.19.
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nor receive it with good will at thy hand, Malachi 2.13, 14. 3. Give honour to them as the weaker vessels, as being heirs with you of the grace of life, 1 Pet. 3.7. Being tender of displeasing or disatisfying them, by any imprudent action, or seeming neglect.
nor receive it with good will At thy hand, Malachi 2.13, 14. 3. Give honour to them as the Weaker vessels, as being Heirs with you of the grace of life, 1 Pet. 3.7. Being tender of displeasing or disatisfying them, by any imprudent actium, or seeming neglect.
1. Be subject to her Husband as to the Lord, Ephes. 5.22. This is meet and comely, Colos. 3.18. For after this manner the holy women of old time, that trusted in God, were in subjection to their husbands, 1 Pet. 3.5. Which was signified by their heads covered, 1 Cor. 11.10. They must not usurp authority over the man, 1 Tim. 2.12. This would give occasion for the word of God to be blasphemed, Titus 2.5. 2. To reverence them, 1 Pet. 3.6.
1. Be Subject to her Husband as to the Lord, Ephesians 5.22. This is meet and comely, Colos 3.18. For After this manner the holy women of old time, that trusted in God, were in subjection to their Husbands, 1 Pet. 3.5. Which was signified by their Heads covered, 1 Cor. 11.10. They must not usurp Authority over the man, 1 Tim. 2.12. This would give occasion for the word of God to be blasphemed, Titus 2.5. 2. To Reverence them, 1 Pet. 3.6.
And out of an awful regard to take care of pleasing them: She that is married takes care to please her own husband, 1 Cor. 7.34. 3. To be of meek and sober spirits, placing their chiefest ornament in good works, as becometh women professing godliness, 1 Tim. 2.9, 10. Either keeping silence, v. 11. or speaking with wisdom, having the law of kindness in her lips, Prov. 31.26. The joint Duties common to both are:
And out of an awful regard to take care of pleasing them: She that is married Takes care to please her own husband, 1 Cor. 7.34. 3. To be of meek and Sobrium spirits, placing their chiefest ornament in good works, as Becometh women professing godliness, 1 Tim. 2.9, 10. Either keeping silence, v. 11. or speaking with Wisdom, having the law of kindness in her lips, Curae 31.26. The joint Duties Common to both Are:
They should whet the law upon them as the word signifies, Deut. 6.7. that is inculcate it, going it over and over again, as men do when they whet a thing;
They should whet the law upon them as the word signifies, Deuteronomy 6.7. that is inculcate it, going it over and over again, as men do when they whet a thing;
Not to provoke them to wrath, Ephes. 6.4. lest they be discouraged, Colos. 3.21. Using such a mixture of kindness and lenity in the exercise of parental authority as may excite a filial awe mixed of love and fear.
Not to provoke them to wrath, Ephesians 6.4. lest they be discouraged, Colos 3.21. Using such a mixture of kindness and lenity in the exercise of parental Authority as may excite a filial awe mixed of love and Fear.
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If God have blessed you in these Relations you shall take up Ioshua 's resolution, I and my house will serve the Lord, setting up his fear and worship in your families.
If God have blessed you in these Relations you shall take up Ioshua is resolution, I and my house will serve the Lord, setting up his Fear and worship in your families.
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And if a blessing from this place, this Mount of blessing, from the mouth and heart of him who had the happiness first to joyn your hands may be efficacious, I shall close up all with this benediction.
And if a blessing from this place, this Mount of blessing, from the Mouth and heart of him who had the happiness First to join your hands may be efficacious, I shall close up all with this benediction.
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IN the former part of this Chapter, we have a prophetical description of the happy state of the Iewish Church and Nation under the reign of King Hezekiah, who was in this respect a type of Christ, as to his government in the times of the Gospel.
IN the former part of this Chapter, we have a prophetical description of the happy state of the Jewish Church and nation under the Reign of King Hezekiah, who was in this respect a type of christ, as to his government in the times of the Gospel.
And whereas the former state of things, was under many wild confusions, by reason of violence in the governours, and slavish flattery and ignorance in the people, they should now be restored unto a due order and decorum.
And whereas the former state of things, was under many wild confusions, by reason of violence in the Governors, and slavish flattery and ignorance in the people, they should now be restored unto a due order and decorum.
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That this Prince should by the justice of his government afford a security and refuge, against that general irregularity and oppression, which had before abounded:
That this Prince should by the Justice of his government afford a security and refuge, against that general irregularity and oppression, which had before abounded:
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And after his delivery from Sennacherib, and recovery from sickness, should effectually apply himself to the regulating of all publick violence and disorder in government;
And After his delivery from Sennacherib, and recovery from sickness, should effectually apply himself to the regulating of all public violence and disorder in government;
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and vile persons by honourable names, this should now be rectified: Their eyes shall not be dimn, and they shall understand knowledge, v. 3.4. The vile person shall no more be called liberal, nor the churl said to be bountiful, v. 5. Such kind of persons shall not any longer be in repute and esteem;
and vile Persons by honourable names, this should now be rectified: Their eyes shall not be dim, and they shall understand knowledge, v. 3.4. The vile person shall no more be called liberal, nor the churl said to be bountiful, v. 5. Such kind of Persons shall not any longer be in repute and esteem;
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men shall not either by mistake or flattery, sooth up others in their vices. That which we translate vile, is elsewhere rendered foolish: Nabal NONLATINALPHABET, 1 Sam. 25.25. Nabal is his name and folly is with him, but being here opposed to liberal, it may signifie a foolish niggard, not without some allusion to the story of Nabal, whose name might in those days be used as a by-word.
men shall not either by mistake or flattery, sooth up Others in their vices. That which we translate vile, is elsewhere rendered foolish: Nabal, 1 Sam. 25.25. Nabal is his name and folly is with him, but being Here opposed to liberal, it may signify a foolish niggard, not without Some allusion to the story of Nabal, whose name might in those days be used as a Byword.
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In the original there is an elegant paranomasia: Nabal shall not be Nadib. Though their names be somewhat near, yet their natures are vastly distant: Because such vile persons will both speak and contrive and practise vile, disingenuous, false, unworthy things, v. 6.7.
In the original there is an elegant paranomasia: Nabal shall not be Nadib. Though their names be somewhat near, yet their nature's Are vastly distant: Because such vile Persons will both speak and contrive and practise vile, disingenuous, false, unworthy things, v. 6.7.
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In them, we have these three parts or terms to be explained. 1. The subject, or person spoken of, the liberal man. 2. The property ascribed to him, deviseth liberal things. 3. The benefit or advantage promised to it, and by liberal things shall he stand.
In them, we have these three parts or terms to be explained. 1. The Subject, or person spoken of, the liberal man. 2. The property ascribed to him, devises liberal things. 3. The benefit or advantage promised to it, and by liberal things shall he stand.
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1. For the subject, or person spoken of; the liberal NONLATINALPHABET: The vulgar translates it the Prince ; the LXX. and the Arabick, the Religious ; the Syriac, the Great man.
1. For the Subject, or person spoken of; the liberal: The Vulgar translates it the Prince; the LXX. and the Arabic, the Religious; the Syriac, the Great man.
The original verb signifies properly to give with a ready willing mind, voluntariness, freeness, generosity, largeness of heart, a cheerful, bountiful giver.
The original verb signifies properly to give with a ready willing mind, voluntariness, freeness, generosity, largeness of heart, a cheerful, bountiful giver.
And equivalent to those English phrases, a man of honour, a generous person, one that is truly noble and worthy, of a free ingenuous spirit, without any tincture of servility or baseness.
And equivalent to those English phrases, a man of honour, a generous person, one that is truly noble and worthy, of a free ingenuous Spirit, without any tincture of servility or baseness.
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wherein there is an Act and Object. 1. The Act, he deviseth, NONLATINALPHABET. Consulit, meditatur ; the bent and inclination of his mind is set this way;
wherein there is an Act and Object. 1. The Act, he devises,. Consulit, meditatur; the bent and inclination of his mind is Set this Way;
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his thoughts are continually working upon it. The word may denote two things: Either serious deliberation about it, or readiness of mind to it. I. Serious deliberation about it ;
his thoughts Are continually working upon it. The word may denote two things: Either serious deliberation about it, or readiness of mind to it. I Serious deliberation about it;
he deviseth, that is, he imploys his most serious thoughts in this business, consulting and contriving in his mind, the most proper and effectual ways for it:
he devises, that is, he employs his most serious thoughts in this business, consulting and contriving in his mind, the most proper and effectual ways for it:
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speaking of the vile person, his heart doth work iniquity. And 'tis elsewhere said of the wicked, that he deviseth mischief upon his bed, and sets himself in a way that is not good:
speaking of the vile person, his heart does work iniquity. And it's elsewhere said of the wicked, that he devises mischief upon his Bed, and sets himself in a Way that is not good:
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The expression doth denote a purposed application of the thoughts, when men are studious and inquisitive how to effect and contrive things to the best advantage.
The expression does denote a purposed application of the thoughts, when men Are studious and inquisitive how to Effect and contrive things to the best advantage.
2. The Object, liberal things NONLATINALPHABET, ea quae digna sunt principe, things that are noble and generous, such as become a person of a large and bountiful heart, such things as are of the most comprehensive nature, redounding to publick general benefit, and the good of mankind.
2. The Object, liberal things, ea Quae Digna sunt principe, things that Are noble and generous, such as become a person of a large and bountiful heart, such things as Are of the most comprehensive nature, redounding to public general benefit, and the good of mankind.
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In opposition to those little acts of fraud and circumvention and surprizal mentioned before, and all those narrow selfish designs, which vile persons are addicted to.
In opposition to those little acts of fraud and circumvention and surprisal mentioned before, and all those narrow selfish designs, which vile Persons Are addicted to.
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and had not sufficiently considered, the several instances to the contrary, which experience might have suggested to this purpose amongst the very Heathens. Such kind of persons shall not only be not ruined by their bounty,
and had not sufficiently considered, the several instances to the contrary, which experience might have suggested to this purpose among the very heathens. Such kind of Persons shall not only be not ruined by their bounty,
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And if the plainest evidence from Scripture, or the clearest deductions of reason may be of any force, I doubt not but to propose such considerations about it,
And if the Plainest evidence from Scripture, or the Clearest deductions of reason may be of any force, I doubt not but to propose such considerations about it,
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I. In treating concerning the first of these, the nature of this Virtue, I shall speak briefly to these four heads: 1. The several Names of this Virtue. 2. The Nature of it. 3. The Qualifications of it, and Opposites to it.
I In treating Concerning the First of these, the nature of this Virtue, I shall speak briefly to these four Heads: 1. The several Names of this Virtue. 2. The Nature of it. 3. The Qualifications of it, and Opposites to it.
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There are two Hebrew words for it NONLATINALPHABET and NONLATINALPHABET, both of them mentioned, v. 5. and they do each of them signifie nobility and dignity,
There Are two Hebrew words for it and, both of them mentioned, v. 5. and they do each of them signify Nobilt and dignity,
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answerable to those English words used to this purpose, Nobleness and Generosity: The Greek NONLATINALPHABET, and Latin liberalitas, from whence the English is derived, do import an ingenuous freedom in opposition to servility and baseness.
answerable to those English words used to this purpose, Nobleness and Generosity: The Greek, and Latin liberalitas, from whence the English is derived, do import an ingenuous freedom in opposition to servility and baseness.
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The periphrastical descriptions of it, are such as these, Opening our hands wide, Deut. 15.8. Drawing out our souls, Isa. 58.10. Dispersing abroad, 2 Cor. 9.9. Being enriched in every thing to all bountifulness, 2 Cor. 9.11. To be rich in good works, ready to distribute, willing to communicate, 1 Tim. 6.18. 2. For the Nature of it;
The periphrastical descriptions of it, Are such as these, Opening our hands wide, Deuteronomy 15.8. Drawing out our Souls, Isaiah 58.10. Dispersing abroad, 2 Cor. 9.9. Being enriched in every thing to all bountifulness, 2 Cor. 9.11. To be rich in good works, ready to distribute, willing to communicate, 1 Tim. 6.18. 2. For the Nature of it;
'tis described by the Philosopher to be, NONLATINALPHABET, a virtuous mediocrity in the right use of our wealth, directing a man to a due measure, both in the acquiring and keeping of his estate,
it's described by the Philosopher to be,, a virtuous mediocrity in the right use of our wealth, directing a man to a due measure, both in the acquiring and keeping of his estate,
1. Willingness: 2. Freeness: 3. Readiness, for the manner ; 4. Largeness, for the measure ; in opposition to Grudging, Mercenariness, Delay, Sparingness.
1. Willingness: 2. Freeness: 3. Readiness, for the manner; 4. Largeness, for the measure; in opposition to Grudging, Mercenariness, delay, Sparingness.
1. It must be done willingly with spontaneity, NONLATINALPHABET, with forwardness of mind, 2 Cor. 9.2. Not grudgingly, but chearfully, v. 7. Thine heart shall not be grieved when thou givest to thy brother, Deut. 15.10. Sic des, quemadmodum velles accipere.
1. It must be done willingly with spontaneity,, with forwardness of mind, 2 Cor. 9.2. Not grudgingly, but cheerfully, v. 7. Thine heart shall not be grieved when thou givest to thy brother, Deuteronomy 15.10. Sic des, quemadmodum velles accipere.
such, as was an honour to the Nation, and which God did highly esteem. 2. It must be done Freely, without expecting reward, Luke 6.35. Do good — expecting nothing again;
such, as was an honour to the nation, and which God did highly esteem. 2. It must be done Freely, without expecting reward, Lycia 6.35. Do good — expecting nothing again;
not a dole but a bait: Mittit in hamo; Venatio est non donatio, saith St. Hierom: That's a remarkable place, Prov. 22.16. He that oppresseth the poor to encrease his riches, and he that giveth to the rich shall surely come to want.
not a dole but a bait: Sends in hamo; Venatio est non Donatio, Says Saint Hieronymus: That's a remarkable place, Curae 22.16. He that Oppresses the poor to increase his riches, and he that gives to the rich shall surely come to want.
as being alike thought sure ways to encrease our wealth, but the issue will be that such shall surely want. There is another opposite Text to this purpose, Luke 14.12.
as being alike Thought sure ways to increase our wealth, but the issue will be that such shall surely want. There is Another opposite Text to this purpose, Lycia 14.12.
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as being likely upon another account to redound to our loss and prejudice, by hindering our better recompences at the resurrection of the just, v. 14. 3. It must be done readily, without delay:
as being likely upon Another account to redound to our loss and prejudice, by hindering our better recompenses At the resurrection of the just, v. 14. 3. It must be done readily, without Delay:
according to our several abilities, opening our hands wide and sowing bountifully. 'Tis for a brother of low degree to give NONLATINALPHABET, sparingly:
according to our several abilities, opening our hands wide and sowing bountifully. It's for a brother of low degree to give, sparingly:
but the rich are to give Purple, and Gold, and Iewels. And in this sense is that Scripture to be fulfilled, that to whom much is given of them much shall be required. 4. The Opposites to it;
but the rich Are to give Purple, and Gold, and Jewels. And in this sense is that Scripture to be fulfilled, that to whom much is given of them much shall be required. 4. The Opposites to it;
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Whereas there is a twofold office of liberality, namely, to direct us in a due measure in getting or keeping, and in spending or giving. The Prodigal is excessive in the latter and defective in the former: on the contrary the Covetuous is excessive in the former and defective in the latter.
Whereas there is a twofold office of liberality, namely, to Direct us in a due measure in getting or keeping, and in spending or giving. The Prodigal is excessive in the latter and defective in the former: on the contrary the Covetous is excessive in the former and defective in the latter.
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2. The deficient extream is churlishness, tenacity, shutting up the bowels of compassion, being greedy of filthy lucre. It hath these particular characters given to it in Scripture;
2. The deficient extreme is churlishness, tenacity, shutting up the bowels of compassion, being greedy of filthy lucre. It hath these particular characters given to it in Scripture;
'Tis the root of all evil leading men into temptations and snares, into many foolish and noysome lusts, which drown men in perdition and destruction.
It's the root of all evil leading men into temptations and snares, into many foolish and noisome Lustiest, which drown men in perdition and destruction.
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'Tis hateful to men, amongst whom it will render a person vile and contemptible: and 'tis abominable to God, the covetuous whom God abhorreth, Psal. 10.3.
It's hateful to men, among whom it will render a person vile and contemptible: and it's abominable to God, the covetous whom God abhorreth, Psalm 10.3.
The Scripture proofs to this purpose I shall reduce under these four heads: 1. The Precepts for it: 2. The Commendations of it: 3. The Promises made to it: 4. The Threats and Iudgments denounced upon the neglect of it.
The Scripture proofs to this purpose I shall reduce under these four Heads: 1. The Precepts for it: 2. The Commendations of it: 3. The Promises made to it: 4. The Treats and Judgments denounced upon the neglect of it.
1. The Precepts for it, which are very numerous, Deut. 15. This duty within a little compass, is inculcated no less than four several times, and urged with much emphaticalness:
1. The Precepts for it, which Are very numerous, Deuteronomy 15. This duty within a little compass, is inculcated no less than four several times, and urged with much emphaticalness:
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Thou shalt not harden thy heart, nor shut thy hand against thy poor Brother, v. 7. But thou shalt open thy hand wide to him, v. 8. Thou shalt surely give him,
Thou shalt not harden thy heart, nor shut thy hand against thy poor Brother, v. 7. But thou shalt open thy hand wide to him, v. 8. Thou shalt surely give him,
and thy heart shall not be grieved when thou givest to him, v. 10. Therefore I command thee saying, thou shalt open thy hand wide to thy Brother, to thy poor,
and thy heart shall not be grieved when thou givest to him, v. 10. Therefore I command thee saying, thou shalt open thy hand wide to thy Brother, to thy poor,
In the morning sow thy seed, and in the evening withhold not thine hand, Matth. 5.42. Give to him that asketh thee, Luke 6.33. Do good — Hoping for nothing again, 1 Tim. 6.18. Charge them that are rich in this world, that they be rich in good works, ready to distribute, willing to communicate, Titus 3.8. This I will that thou affirm constantly, that those who believe in God be careful to maintain good works.
In the morning sow thy seed, and in the evening withhold not thine hand, Matthew 5.42. Give to him that asks thee, Lycia 6.33. Do good — Hoping for nothing again, 1 Tim. 6.18. Charge them that Are rich in this world, that they be rich in good works, ready to distribute, willing to communicate, Titus 3.8. This I will that thou affirm constantly, that those who believe in God be careful to maintain good works.
Nor can any reasonable man doubt, but that he ought in such cases, to yield obedience to him, who hath the supreme dominion over us. 2. The Commendations of it:
Nor can any reasonable man doubt, but that he ought in such cases, to yield Obedience to him, who hath the supreme dominion over us. 2. The Commendations of it:
and set forth by many peculiar commendations, as being better than sacrifice; the fulfilling of the Law; the bond of perfectness; the great Commandment; the Royal Law:
and Set forth by many peculiar commendations, as being better than sacrifice; the fulfilling of the Law; the bound of perfectness; the great Commandment; the Royal Law:
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And the Centurion was for this reason styled a man of worth: Pure Religion and undefiled, is to abound in works of this nature, to visit the Fatherless and the widow, Jam. 1.27. The wisdom that is from above is full of mercy and good fruits, Jam. 3.17. The Apostle describes liberality to be a demeaning our selves sutably, to our professed subjection to the Gospel of Christ, 2 Cor. 9.13.
And the Centurion was for this reason styled a man of worth: Pure Religion and undefiled, is to abound in works of this nature, to visit the Fatherless and the widow, Jam. 1.27. The Wisdom that is from above is full of mercy and good fruits, Jam. 3.17. The Apostle describes liberality to be a demeaning our selves suitably, to our professed subjection to the Gospel of christ, 2 Cor. 9.13.
And elsewhere he styles being fruitful in good works, a walking worthy of the Lord unto all pleasing, providing things honest in the sight of all men, 2 Cor. 8.21. Works of bounty are in another place said to be an odour of a sweet smell, a sacrifice acceptable and well pleasing unto God.
And elsewhere he styles being fruitful in good works, a walking worthy of the Lord unto all pleasing, providing things honest in the sighed of all men, 2 Cor. 8.21. Works of bounty Are in Another place said to be an odour of a sweet smell, a sacrifice acceptable and well pleasing unto God.
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nothing renders us so like him, as beneficence. We shall for this be called the Children of the highest, Luke 6.35. 'Tis styled by the name of perfection, Luke 6.36. compared with Matth. 5.48. By this a man is said to honour his maker, Prov. 14.31. To make God a debtor, Prov. 19.17. To feed hungry Christ and to cloth naked Christ:
nothing renders us so like him, as beneficence. We shall for this be called the Children of the highest, Lycia 6.35. It's styled by the name of perfection, Lycia 6.36. compared with Matthew 5.48. By this a man is said to honour his maker, Curae 14.31. To make God a debtor, Curae 19.17. To feed hungry christ and to cloth naked christ:
And at the day of judgment, these kind of services shall have the preference before all others, men being doom'd to their eternal states acco•ding as they have been forward or negligent in these duties.
And At the day of judgement, these kind of services shall have the preference before all Others, men being doomed to their Eternal states acco•ding as they have been forward or negligent in these duties.
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In the general, of happiness, blessing, reward. He that hath mercy on the poor, happy is he, Prov. 14.21. He that hath a bountiful eye shall be blessed, Chap. 22.9.
In the general, of happiness, blessing, reward. He that hath mercy on the poor, happy is he, Curae 14.21. He that hath a bountiful eye shall be blessed, Chap. 22.9.
Daniel tells King Nebuchadnezzar, that shewing mercy to the poor may be a good means to lengthen his tranquillity, Dan. 4.27. Plenty: He that gives to the poor shall not lack, Prov. 28.27. The liberal soul shall be made fat, and he that watereth shall be watered also himself, Chap. 11.25.
daniel tells King Nebuchadnezzar, that showing mercy to the poor may be a good means to lengthen his tranquillity, Dan. 4.27. Plenty: He that gives to the poor shall not lack, Curae 28.27. The liberal soul shall be made fat, and he that Waters shall be watered also himself, Chap. 11.25.
and proceeds from the blessing of the Lord, doth make rich and he adds no sorrow with it, Prov. 10.22. Honour: Such an one shall be had in everlasting remembrance, Psal. 112.6.
and proceeds from the blessing of the Lord, does make rich and he adds no sorrow with it, Curae 10.22. Honour: Such an one shall be had in everlasting remembrance, Psalm 112.6.
Provision for their posterity: His seed shall be blest, Psal. 37.15. So as not to beg their bread, Psal. 25. 2. And as for the life to come: Men may by this means make themselves friends of the unrighteous Mammon, which shall hereafter receive them into everlasting habitations.
Provision for their posterity: His seed shall be blessed, Psalm 37.15. So as not to beg their bred, Psalm 25. 2. And as for the life to come: Men may by this means make themselves Friends of the unrighteous Mammon, which shall hereafter receive them into everlasting habitations.
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4. The threats and judgments denounced and executed upon the neglect of it, Prov. 21.13. Whoso stoppeth his ear at the cry of the poor, he also shall cry himself,
4. The Treats and Judgments denounced and executed upon the neglect of it, Curae 21.13. Whoso stoppeth his ear At the cry of the poor, he also shall cry himself,
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Men will curse him in prosperity, and not pity him in adversity. He shall have judgment without mercy who hath shewed no mercy, Jam. 2.13. With what measure we mete to others, it shall be measured to us again.
Men will curse him in Prosperity, and not pity him in adversity. He shall have judgement without mercy who hath showed no mercy, Jam. 2.13. With what measure we meet to Others, it shall be measured to us again.
He that denied a crum of bread, could not receive a drop of water: You know the sentence upon that unmerciful servant, who having received great favour himself, would not yet shew any kindness or pity to his fellow, 'tis said his Lord was wroth with him,
He that denied a crumb of bred, could not receive a drop of water: You know the sentence upon that unmerciful servant, who having received great favour himself, would not yet show any kindness or pity to his fellow, it's said his Lord was wroth with him,
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and delivered him to the tormentors, Matth. 18.34. This was the occasion of that dreadful sentence of Excommunication denounced against the Ammonites and Moabites, Deut. 23.34.
and Delivered him to the tormentors, Matthew 18.34. This was the occasion of that dreadful sentence of Excommunication denounced against the Ammonites and Moabites, Deuteronomy 23.34.
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One of the Reasons which brought that fearful destruction upon Sodom was, because she did not strengthen the hand of the poor and needy. Ezek. 16.49, 50.
One of the Reasons which brought that fearful destruction upon Sodom was, Because she did not strengthen the hand of the poor and needy. Ezekiel 16.49, 50.
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and his arms be broken from the bone, than be guilty of it. Iob 31.16. Prov. 11.24. There is that withholdeth more than is meet, but it tendeth to poverty.
and his arms be broken from the bone, than be guilty of it. Job 31.16. Curae 11.24. There is that withholdeth more than is meet, but it tendeth to poverty.
1. From Equity: The rules of fitness and congruity, such as every one who pretends to reason or ingenuity, must submit unto, do oblige us to the exercise of this grace.
1. From Equity: The rules of fitness and congruity, such as every one who pretends to reason or ingenuity, must submit unto, do oblige us to the exercise of this grace.
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1. In respect of God, who bestows upon us all that we have, and therefore may well expect that we should be ready to lay out some of it for his use, according to his appointment.
1. In respect of God, who bestows upon us all that we have, and Therefore may well expect that we should be ready to lay out Some of it for his use, according to his appointment.
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All things come of thee, and of thine own we have given thee (saith David ) 1 Chr. 29.14. He renews his mercies to us every morning, and daily loads us with his benefits.
All things come of thee, and of thine own we have given thee (Says David) 1 Christ 29.14. He renews his Mercies to us every morning, and daily loads us with his benefits.
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He gives to us liberally, and upbraids us not, He spreads our Tables and fills our Cups, till they run over, that we may be more ready with our superfluities, to fill the empty, and satisfie the hungry with our good things, that our abundance may be a supply for others wants, that there may be an equality, 2 Cor. 8.14. That passage 1 Tim. 6.17. doth in every word of it contain an argument to this purpose, He gives us all things richly to enjoy.
He gives to us liberally, and upbraids us not, He spreads our Tables and fills our Cups, till they run over, that we may be more ready with our superfluities, to fill the empty, and satisfy the hungry with our good things, that our abundance may be a supply for Others Wants, that there may be an equality, 2 Cor. 8.14. That passage 1 Tim. 6.17. does in every word of it contain an argument to this purpose, He gives us all things richly to enjoy.
who thereupon should make it his earnest request to him, that for his sake he would spare some little of that plenty he had now conferred upon him, towards the relief of some friends of his, who were nearly related to him, upon whom he might have bestowed all that wealth, which he had chosen rather to confer upon him:
who thereupon should make it his earnest request to him, that for his sake he would spare Some little of that plenty he had now conferred upon him, towards the relief of Some Friends of his, who were nearly related to him, upon whom he might have bestowed all that wealth, which he had chosen rather to confer upon him:
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would not Heaven and Earth cry shame against such a vile ungrateful wretch, as should in so small a matter neglect so great an obligation? would not every mans heart rise up with much keenness and indignation against the very mention of such a monster? But you will say, are there any such vile wretches in the world? I Answer, all those that are rich,
would not Heaven and Earth cry shame against such a vile ungrateful wretch, as should in so small a matter neglect so great an obligation? would not every men heart rise up with much keenness and Indignation against the very mention of such a monster? But you will say, Are there any such vile wretches in the world? I Answer, all those that Are rich,
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God could have provided sufficiently for every one, But his providence hath so ordered it, That there shall be alwayes poor in the Land, to prove us in this kind, that we might have fit matter for the exercise of this grace,
God could have provided sufficiently for every one, But his providence hath so ordered it, That there shall be always poor in the Land, to prove us in this kind, that we might have fit matter for the exercise of this grace,
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Nor are dignities or riches upon any other account desirable, but as they afford means and opportunities of doing good to such as stand in need of our help.
Nor Are dignities or riches upon any other account desirable, but as they afford means and opportunities of doing good to such as stand in need of our help.
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So that the different states and degrees amongst men as to riches and poverty, seem by the Providence of God to be purposely designed in order to the exercise of this Virtue.
So that the different states and Degrees among men as to riches and poverty, seem by the Providence of God to be purposely designed in order to the exercise of this Virtue.
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'Tis observed by some learned Criticks, That in the Hebrew, and the rest of the Oriental Tongues, this virtue of Bounty and beneficence is styled by the name of Iustice or Righteousness NONLATINALPHABET this being the word most frequently used for it,
It's observed by Some learned Critics, That in the Hebrew, and the rest of the Oriental Tongues, this virtue of Bounty and beneficence is styled by the name of justice or Righteousness this being the word most frequently used for it,
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Where the context will make it evident, that by righteous is meant the bountiful and charitable man. So Psal. 37.12. The wicked borroweth and payeth not again, but the righteous sheweth mercy and giveth : And in several other places.
Where the context will make it evident, that by righteous is meant the bountiful and charitable man. So Psalm 37.12. The wicked borroweth and payeth not again, but the righteous shows mercy and gives: And in several other places.
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yet we must still be in arrear, whilst there shall remain any ability, and occasion for our exercising of it. Prov. 3.27. Withhold not good from him to whom it is due (or from the owners thereof ) speaking of works of bounty.
yet we must still be in arrear, while there shall remain any ability, and occasion for our exercising of it. Curae 3.27. Withhold not good from him to whom it is due (or from the owners thereof) speaking of works of bounty.
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'tis so likewise in the other case, Pauperibus non impertire rapina est, Nay, it may prove much worse, a kind of Murther, which is the highest kind of injustice,
it's so likewise in the other case, Pauperibus non impertire Rapine est, Nay, it may prove much Worse, a kind of Murder, which is the highest kind of injustice,
Because not to save when we may is to destroy, as is implyed by our Saviour, Luke 6.9. That's the Second Argument upon the account of justice or duty.
Because not to save when we may is to destroy, as is employed by our Saviour, Lycia 6.9. That's the Second Argument upon the account of Justice or duty.
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The Centurion (though of a different way from the Iews ) was upon this account highly valued in their esteem, which made them so earnestly to intercede with our Saviour in his behalf,
The Centurion (though of a different Way from the Iews) was upon this account highly valued in their esteem, which made them so earnestly to intercede with our Saviour in his behalf,
'Tis some security from that danger and prejudice, which follows upon the having of riches. The evil of abundance is, That we are thereby tempted to forget God :
It's Some security from that danger and prejudice, which follows upon the having of riches. The evil of abundance is, That we Are thereby tempted to forget God:
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And where the Treasure is, there will the heart be also, Luke 12.33. Works of Beneficence are called by St. Paul, NONLATINALPHABET · The foundation of that reward we shall receive in the world to come.
And where the Treasure is, there will the heart be also, Lycia 12.33. Works of Beneficence Are called by Saint Paul, · The Foundation of that reward we shall receive in the world to come.
Some Criticks have observed that this Greek word in the Hellenistical use, hath an allusion to another Hebrew word, which in the Rabbinical Dialect signifies Tabulae contractus, a Bill of Contract, a Bond or Obligation, by vertue of which, at the day of payment, we may plead a right to the reward,
some Critics have observed that this Greek word in the Hellenistical use, hath an allusion to Another Hebrew word, which in the Rabbinical Dialect signifies Tabulae Contract, a Bill of Contract, a Bound or Obligation, by virtue of which, At the day of payment, we may plead a right to the reward,
1. If such persons only be truly noble and generous, who devise liberal things, then all such as are averse from such things are but Nabals, vile and foolish,
1. If such Persons only be truly noble and generous, who devise liberal things, then all such as Are averse from such things Are but Nabal's, vile and foolish,
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There may be an outward respect due to titles of Honour and dignity, but when they are mee•ly nominal, without any foundation of real worth to answer them, 'tis not to be expected that they should acquire an inward esteem in the judgments and affections of judicious Persons.
There may be an outward respect due to titles of Honour and dignity, but when they Are mee•ly nominal, without any Foundation of real worth to answer them, it's not to be expected that they should acquire an inward esteem in the Judgments and affections of judicious Persons.
2. Hence we learn what to think of those, who are so far from devising liberal things, that they must be forced to do just things. And will in cases of differences yield no further than they can be compelled by Law:
2. Hence we Learn what to think of those, who Are so Far from devising liberal things, that they must be forced to do just things. And will in cases of differences yield no further than they can be compelled by Law:
And though we cannot be accused for our neglects in this kind before mans Tribunal, yet God will pass upon us our final Sentence according to these works.
And though we cannot be accused for our neglects in this kind before men Tribunal, yet God will pass upon us our final Sentence according to these works.
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This may afford some ground for our enquiry, Whether the neglect of this duty may not have some influence ▪ upon the general complaints in these times, of want of money and trading,
This may afford Some ground for our enquiry, Whither the neglect of this duty may not have Some influence ▪ upon the general complaints in these times, of want of money and trading,
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This is plain enough, that there is no age to be mentioned, wherein the generality of persons of all ranks and conditions have been more profuse and extravagant,
This is plain enough, that there is no age to be mentioned, wherein the generality of Persons of all ranks and conditions have been more profuse and extravagant,
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as to those particular expences that concern themselves in all respects, Buildings, Diet, Apparel, &c. And it may justly be feared that this excess in private expences, may occasion a defect in their publick bounty:
as to those particular expenses that concern themselves in all respects, Buildings, Diet, Apparel, etc. And it may justly be feared that this excess in private expenses, may occasion a defect in their public bounty:
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It was an usual form amongst the Iews upon the naming of worthy persons deceased, to add this clause to the mention of them, whose memory is blessed. And hence was that custom in the Primitive times of appointing Anniversary Memorials and Festivals in honour of the Worthies deceased;
It was an usual from among the Iews upon the naming of worthy Persons deceased, to add this clause to the mention of them, whose memory is blessed. And hence was that custom in the Primitive times of appointing Anniversary Memorials and Festivals in honour of the Worthies deceased;
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And I may truly speak it to the everlasting honour of this famous City, that it hath afforded as many liberal worthy Benefactors for publick good works, (and that too since the Reformation, whatever the Papists suggest to the contrary) as any other City in the Christian World.
And I may truly speak it to the everlasting honour of this famous city, that it hath afforded as many liberal worthy Benefactors for public good works, (and that too since the Reformation, whatever the Papists suggest to the contrary) as any other city in the Christian World.
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And which ought further to be acknowledged to their deserved praise, the several Companies of it, have generally discharged the trust committed to them by the Legacies of others, with much more honour and fidelity than particular men use to do.
And which ought further to be acknowledged to their deserved praise, the several Companies of it, have generally discharged the trust committed to them by the Legacies of Others, with much more honour and Fidis than particular men use to do.
Having of their own accord, without being necessitated to it by a course of Law, observed that fair ingenuous equity, which is proper in such cases, by augmenting the allowances bequeathed in some proportion, according as the price and value of things hath increased.
Having of their own accord, without being necessitated to it by a course of Law, observed that fair ingenuous equity, which is proper in such cases, by augmenting the allowances bequeathed in Some proportion, according as the price and valve of things hath increased.
and now by the rising of the value of things falls short of it, (if the revenue will bear it) ought to be augmented in some proportion to what was first intended.
and now by the rising of the valve of things falls short of it, (if the revenue will bear it) ought to be augmented in Some proportion to what was First intended.
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Such persons cannot justly pretend to this Character in the Text of devising liberal things themselves, who are not free and generous in the right disposal of the liberality of others.
Such Persons cannot justly pretend to this Character in the Text of devising liberal things themselves, who Are not free and generous in the right disposal of the liberality of Others.
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and would it not be your wisdom, before that time to have a right state of your accounts and to examine how they stand? I am sensible that I speak to men of experience, such as by their constant way of dealing must needs be well versed in things of this nature;
and would it not be your Wisdom, before that time to have a right state of your accounts and to examine how they stand? I am sensible that I speak to men of experience, such as by their constant Way of dealing must needs be well versed in things of this nature;
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And I appeal to your Consciences, can you think this would be a good account at the last day to say, Lord thou hast intrusted me with so many Talents, such a revenue in land, such a stock in money and commodities, such an income by Trading,
And I appeal to your Consciences, can you think this would be a good account At the last day to say, Lord thou hast Entrusted me with so many Talents, such a revenue in land, such a stock in money and commodities, such an income by Trading,
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Of which receipts I have expended, Imprimis, for my own use in buildings, furniture, apparel, feasting, recreations, law suits, and perhaps some more vicious way of expence,
Of which receipts I have expended, Imprimis, for my own use in buildings, furniture, apparel, feasting, recreations, law suits, and perhaps Some more vicious Way of expense,
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so many hundreds. Item, for thy use and service towards the relief of thy poor members, to works of devotion or publick bounty, either so many blanks, or so many pence.
so many hundreds. Item, for thy use and service towards the relief of thy poor members, to works of devotion or public bounty, either so many blanks, or so many pence.
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When we come to die, the remembrance of those sums, though but small ones, which we have sent before us to heaven in works of bounty and charity, will be a greater comfort and support to our minds than all those vast treasures which we must leave behind us upon earth.
When we come to die, the remembrance of those sums, though but small ones, which we have sent before us to heaven in works of bounty and charity, will be a greater Comfort and support to our minds than all those vast treasures which we must leave behind us upon earth.
Oh! that what hath been said might prevail with some amongst you, to enter upon a firm resolution of altering the state of your Accounts for the future, by reducing these two general Heads for your selves, and for God, unto a more decent and equal proportion;
Oh! that what hath been said might prevail with Some among you, to enter upon a firm resolution of altering the state of your Accounts for the future, by reducing these two general Heads for your selves, and for God, unto a more decent and equal proportion;
AMongst the many Passages in the Gospel concerning those miraculous cures, which were wrought by our Saviour, this of the Centurion's servant is upon several accounts one of the most remarkable.
among the many Passages in the Gospel Concerning those miraculous cures, which were wrought by our Saviour, this of the Centurion's servant is upon several accounts one of the most remarkable.
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We have it recorded in two several Evangelists, by St. Matthew, Chap. 8. and here by St. Luke. The first of these studying brevity and conciseness in the relation of it, doth thereupon omit several circumstances specified by the other ;
We have it recorded in two several Evangelists, by Saint Matthew, Chap. 8. and Here by Saint Lycia. The First of these studying brevity and conciseness in the Relation of it, does thereupon omit several Circumstances specified by the other;
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The chief circumstance wherein the difference lies, is concerning the persons who came unto Christ. In St. Matthew 'tis said, that the Centurion himself came, beseeching of Christ, vers.
The chief circumstance wherein the difference lies, is Concerning the Persons who Come unto christ. In Saint Matthew it's said, that the Centurion himself Come, beseeching of christ, vers.
6. and answering of him, v. 8. And in this place 'tis said, that the Centurion first sent the elders to him, v. 3. and after his friends, v. 6. And part of their message is, Neither thought I my self worthy to come unto thee, v. 7. Several things are answered to this Objection by those who write concerning the Harmony of the Evangelists. The most common Solution is, That what is done by a man's Proxy or messenger, may be ascribed to a mans self, Apostolus cujusque est & quisque, He that receiveth me receiveth him that sent me.
6. and answering of him, v. 8. And in this place it's said, that the Centurion First sent the Elders to him, v. 3. and After his Friends, v. 6. And part of their message is, Neither Thought I my self worthy to come unto thee, v. 7. Several things Are answered to this Objection by those who write Concerning the Harmony of the Evangelists. The most Common Solution is, That what is done by a Man's Proxy or Messenger, may be ascribed to a men self, Apostles cujusque est & Quisque, He that receives me receives him that sent me.
Christ is said to have preached peace to the Ephesians, Ephes. 2.17. and repentance to the old World, 1 Pet. 3.19. which he did not in his own Person, but by his Messengers.
christ is said to have preached peace to the Ephesians, Ephesians 2.17. and Repentance to the old World, 1 Pet. 3.19. which he did not in his own Person, but by his Messengers.
This being very suitable to all the circumstances of the story recorded by both Evangelists, doth sufficiently reconcile the seeming difficulty about it.
This being very suitable to all the Circumstances of the story recorded by both Evangelists, does sufficiently reconcile the seeming difficulty about it.
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For the better understanding of the Words, and the Story to which they refer, it may be proper to premise something concerning these four particulars. 1. The person sending, 2. The message or errand. 3. The messengers employed, 4. Their success, or the issue of this message.
For the better understanding of the Words, and the Story to which they refer, it may be proper to premise something Concerning these four particulars. 1. The person sending, 2. The message or errand. 3. The messengers employed, 4. Their success, or the issue of this message.
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1. The person sending, is here described by various circumstances; His Calling, Religion, those special Virtues for which he was eminent. 1. His Calling or Profession.
1. The person sending, is Here described by various Circumstances; His Calling, Religion, those special Virtues for which he was eminent. 1. His Calling or Profession.
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A certain Centurion, v. 2. A military Officer, one of those Captains who were quartered up and down the several parts of Iudea, to prevent any commotions or seditions amongst the Iews, whilst they were under the Roman Government;
A certain Centurion, v. 2. A military Officer, one of those Captains who were quartered up and down the several parts of Iudea, to prevent any commotions or seditions among the Iews, while they were under the Roman Government;
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2. For his Religion, he was neither Iew nor Christian but a Heathen ; acknowledging no other principles but what the light of Nature might lead a man unto;
2. For his Religion, he was neither Iew nor Christian but a Heathen; acknowledging no other principles but what the Light of Nature might led a man unto;
whereby men are obliged to renounce Idols, to worship only the one true God, to observe the rules of justice and charity, dealing so with others as they desire to be dealt with themselves.
whereby men Are obliged to renounce Idols, to worship only the one true God, to observe the rules of Justice and charity, dealing so with Others as they desire to be dealt with themselves.
Which rules are particularly enumerated under seven heads, styled by the Rabbins, the seven precepts of Noah. And the observance of these was then counted sufficient to entitle a man a Proselyte ;
Which rules Are particularly enumerated under seven Heads, styled by the Rabbis, the seven Precepts of Noah. And the observance of these was then counted sufficient to entitle a man a Proselyte;
namely circumcision, and did submit themselves to all the Iewish Rites injoyned by Moses. And all such of what Nation soever, who were thus fully converted to that Religion, were afterwards counted as native Iews, and admitted to the same common priviledges,
namely circumcision, and did submit themselves to all the Jewish Rites enjoined by Moses. And all such of what nation soever, who were thus Fully converted to that Religion, were afterwards counted as native Iews, and admitted to the same Common privileges,
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and to worship with them, both in the times of the Tabernacle and of the Temple. Such was Vriah, &c. Those were called proselytes of the Gate, who during the time of Solomons Temple, stood only without at the Gate, not being admitted within the septs or inclosures of it;
and to worship with them, both in the times of the Tabernacle and of the Temple. Such was Uriah, etc. Those were called Proselytes of the Gate, who during the time of Solomons Temple, stood only without At the Gate, not being admitted within the septs or enclosures of it;
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though in the second Temple there was an outward court appointed for them called Atrium gentium. These were neither circumcised nor observed any of the Mosaical Rites,
though in the second Temple there was an outward court appointed for them called Atrium gentium. These were neither circumcised nor observed any of the Mosaical Rites,
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And of these there were some in all Times amongst the Iews, and usually great numbers in all Cities and Places of the Gentiles where the Iews had Synagogues.
And of these there were Some in all Times among the Iews, and usually great numbers in all Cities and Places of the Gentiles where the Iews had Synagogues.
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Cornelius, and the Centurion in the New. In the History of the Acts of the Apostles, there is frequent mention of these kind of proselytes under the title of NONLATINALPHABET, worshippers or devout persons, chap. 13.43; 16.14; 17.4, 17; 18.4.
Cornelius, and the Centurion in the New. In the History of the Acts of the Apostles, there is frequent mention of these kind of Proselytes under the title of, worshippers or devout Persons, chap. 13.43; 16.14; 17.4, 17; 18.4.
or submit to the Rites of it, yet because they found the Principles of it more rational than any other, in the prohibiting of all vices, in their worship of one God,
or submit to the Rites of it, yet Because they found the Principles of it more rational than any other, in the prohibiting of all vices, in their worship of one God,
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frequenting their Synagogues to hear the Law read and expounded, and being ready to oblige them by any bounty and favour, whereby they might testifie a peculiar respect to them,
frequenting their Synagogues to hear the Law read and expounded, and being ready to oblige them by any bounty and favour, whereby they might testify a peculiar respect to them,
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1. His great tenderness and pity towards his sick servant, who is said to be dear to him, v. 2. though 'tis probable that he was but a slave, either bought with his money,
1. His great tenderness and pity towards his sick servant, who is said to be dear to him, v. 2. though it's probable that he was but a slave, either bought with his money,
3. His bounty and generosity in works of devotion, manifested by building a Synagogue for the Iews, erecting for them a place of publick worship at his own charge, which was a matter of no small expence.
3. His bounty and generosity in works of devotion, manifested by building a Synagogue for the Iews, erecting for them a place of public worship At his own charge, which was a matter of no small expense.
Having been informed of those great Miracles wrought by our Saviour, and that holy Doctrine which he taught, he is immediately convinced that he must needs be a Divine person.
Having been informed of those great Miracles wrought by our Saviour, and that holy Doctrine which he taught, he is immediately convinced that he must needs be a Divine person.
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And he gives this reason for it, For if I who am but a man under authority, have such a power over those committed to my charge as to make them come and go at my command, much more then may he send away diseases by a word of his mouth.
And he gives this reason for it, For if I who am but a man under Authority, have such a power over those committed to my charge as to make them come and go At my command, much more then may he send away diseases by a word of his Mouth.
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which was to intercede with Christ for cure of a sick servant. And this, those who were imployed on this account did accordingly endeavour with much earnestness;
which was to intercede with christ for cure of a sick servant. And this, those who were employed on this account did accordingly endeavour with much earnestness;
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which they express first in the general, saying, he is worthy for whom he should do this, v. 4. and this they further specifie by two particular instances: 1. From his publick spiritedness, He loves our Nation ;
which they express First in the general, saying, he is worthy for whom he should do this, v. 4. and this they further specify by two particular instances: 1. From his public spiritedness, He loves our nation;
or given up to some small designs for his own private gain and advantage. 2. His bounty and generosity in works of devotion, He hath built us a Synagogue.
or given up to Some small designs for his own private gain and advantage. 2. His bounty and generosity in works of devotion, He hath built us a Synagogue.
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How it comes to be recorded as a commendable thing for a man to build a Synagogue, when we find no command or institution for it in Scripture? And therefore it may seem to be a kind of Will-worship, or humane invention, which may as well be said likewise concerning our Churches in these Times of Christianity.
How it comes to be recorded as a commendable thing for a man to built a Synagogue, when we find no command or Institution for it in Scripture? And Therefore it may seem to be a kind of Will-worship, or humane invention, which may as well be said likewise Concerning our Churches in these Times of Christianity.
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All the Parts, Vtensils, Services, Officers, and every other circumstance belonging to that worship, being particularly determined in Scripture. But we read nothing at all of any command concerning Synagogues or Churches.
All the Parts, Utensils, Services, Officers, and every other circumstance belonging to that worship, being particularly determined in Scripture. But we read nothing At all of any command Concerning Synagogues or Churches.
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Though such kind of Ceremonial and Typical precepts, as are no way derivable from natural light, do receive all their obligation from being instituted ;
Though such kind of Ceremonial and Typical Precepts, as Are no Way derivable from natural Light, do receive all their obligation from being instituted;
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yet in things that are moral, which a man may be acquainted with, and obliged unto by the meer light of nature, in such cases a man is left to the dictates of Reason and Prudence.
yet in things that Are moral, which a man may be acquainted with, and obliged unto by the mere Light of nature, in such cases a man is left to the dictates of Reason and Prudence.
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And from this natural Principle was it that the ancient Patriarchs, who lived abroad in Booths and Tents, frequently changing their places for fresh pasture,
And from this natural Principle was it that the ancient Patriarchs, who lived abroad in Booths and Tents, frequently changing their places for fresh pasture,
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and enclose them about, which was usually done in some mountains, high places and groves. And these (before they came to be abused by Idolatry) were in general request amongst them, being styled by the name of Sanctuaries or holy places, to which a reverence is commanded, Ye shall keep my Sabbaths, and reverence my Sanctuaries, Levit. 19.30.
and enclose them about, which was usually done in Some Mountains, high places and groves. And these (before they Come to be abused by Idolatry) were in general request among them, being styled by the name of Sanctuaries or holy places, to which a Reverence is commanded, You shall keep my Sabbaths, and Reverence my Sanctuaries, Levit. 19.30.
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When the Israelites wandered in the Wilderness without any setled habitation, they were commanded to make a moveable Tabernacle, before which they were to worship, Exod. 26. And before that glorious Tabernacle was erected, Moses had a Tent without the Camp for that purpose, called the Tabernacle of the Congregation.
When the Israelites wandered in the Wilderness without any settled habitation, they were commanded to make a movable Tabernacle, before which they were to worship, Exod 26. And before that glorious Tabernacle was erected, Moses had a Tent without the Camp for that purpose, called the Tabernacle of the Congregation.
After, when God had chosen Ierusalem, and in it Mount Moriah, David did first, out of his own inclination, make an attempt towards this work of building the Temple, which was afterwards accomplished by Solomon. And that Temple being destroyed, another was erected in the room of it, which (though it fell much short of the former) yet was it one of the most noble and famous Structures in the whole World.
After, when God had chosen Ierusalem, and in it Mount Moriah, David did First, out of his own inclination, make an attempt towards this work of building the Temple, which was afterwards accomplished by Solomon. And that Temple being destroyed, Another was erected in the room of it, which (though it fell much short of the former) yet was it one of the most noble and famous Structures in the Whole World.
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Each of these, the Tabernacle and the Temples, were by particular appointment. In after times we read of other kinds of buildings for worship, Synagogues and Oratories.
Each of these, the Tabernacle and the Temples, were by particular appointment. In After times we read of other Kinds of buildings for worship, Synagogues and Oratories.
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into which it was usual for Passengers to enter for Praying, and giving of Alms. When Synagogues began first to be erected is very difficult to determine.
into which it was usual for Passengers to enter for Praying, and giving of Alms. When Synagogues began First to be erected is very difficult to determine.
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The most common opinion is, that there were no Buildings of this kind till after the Captivity. As for that phrase, They have burnt up all the Synagogues of God in the land, Psal. 74.8. the Original word translated Synagogues is NONLATINALPHABET which is frequently used in other Scriptures to signifie tempus statutum, or stata solennitas ;
The most Common opinion is, that there were no Buildings of this kind till After the Captivity. As for that phrase, They have burned up all the Synagogues of God in the land, Psalm 74.8. the Original word translated Synagogues is which is frequently used in other Scriptures to signify Tempus Statutum, or stata solennitas;
'Tis so rendred by the Chaldee Paraphrase, the Septuagint, and most of the other Versions. And whereas St. Iames saith, Act. 15.21. Moses of old time had in every City those that preach him, being read in the Synagogues every Sabbath-day.
It's so rendered by the Chaldee paraphrase, the septuagint, and most of the other Versions. And whereas Saint James Says, Act. 15.21. Moses of old time had in every city those that preach him, being read in the Synagogues every Sabbath-day.
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but may be well enough restrained to four or five hundred years preceding, when Synagogues might first begin, namely after the Captivity. But of this I have had occasion to treat more largely in another Discourse.
but may be well enough restrained to four or five hundred Years preceding, when Synagogues might First begin, namely After the Captivity. But of this I have had occasion to Treat more largely in Another Discourse.
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Only this is sufficiently evident, that the liberty of building Synagogues, was allowed every where to the Iews under the Roman Government in our Saviours time;
Only this is sufficiently evident, that the liberty of building Synagogues, was allowed every where to the Iews under the Roman Government in our Saviors time;
that though the several Officers and Laws belonging to them were without any Scripture-institution, yet our Saviour doth rather suit the Doctrine and precepts of Christian worship to this of the Synagogue, which was moral and perpetual,
that though the several Officers and Laws belonging to them were without any Scripture-institution, yet our Saviour does rather suit the Doctrine and Precepts of Christian worship to this of the Synagogue, which was moral and perpetual,
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As for publick Buildings for Christian worship, 'tis obvious that this Way being in the first Ages every where opposed and spoken against, the Professors of it were fain to meet (as they could with safety) sometimes in private houses, belonging to some of the Disciples, where they had usually a fair upper room furnished and set a part for these Meetings, and sometimes in grots and caves, and woods: Till afterwards, the heat of persecution being somewhat abated, they had permission to build little Oratories ;
As for public Buildings for Christian worship, it's obvious that this Way being in the First Ages every where opposed and spoken against, the Professors of it were fain to meet (as they could with safety) sometime in private houses, belonging to Some of the Disciples, where they had usually a fair upper room furnished and Set a part for these Meetings, and sometime in grots and caves, and woods: Till afterwards, the heat of persecution being somewhat abated, they had permission to built little Oratories;
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and in process of time as Emperours and Kings began to favour Christianity, so were they careful to erect for them most sumptuous and magnificent Temples. For which this Land and Nation of ours was more particularly famous above any other part of the world.
and in process of time as emperors and Kings began to favour Christianity, so were they careful to erect for them most sumptuous and magnificent Temples. For which this Land and nation of ours was more particularly famous above any other part of the world.
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And when we are in a prosperous estate, 'tis as proper for us to worship God in the beauty of Holiness, as it is to do it in caves and prisons when we are in a condition that doth necessitate us thereunto.
And when we Are in a prosperous estate, it's as proper for us to worship God in the beauty of Holiness, as it is to do it in caves and prisons when we Are in a condition that does necessitate us thereunto.
Those who were first sent are said to be the Elders of the Iews, v. 3. whether the Magistrates of the City, or the Governours of the Synagogue, the Civil or Ecclesiastical Rulers is not evident; the Word may signifie either.
Those who were First sent Are said to be the Elders of the Iews, v. 3. whither the Magistrates of the city, or the Governors of the Synagogue, the Civil or Ecclesiastical Rulers is not evident; the Word may signify either.
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After these, 'tis said he sent his friends, v. 6. who were perhaps some other of his fellow-Officers belonging to that Garrison. And these Messengers (it should seem) were heartily concerned in the good success of that business they undertook,
After these, it's said he sent his Friends, v. 6. who were perhaps Some other of his fellow-Officers belonging to that Garrison. And these Messengers (it should seem) were heartily concerned in the good success of that business they undertook,
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'tis said that they did beseech Christ, NONLATINALPHABET, v. 4. instantly, with much importunity and vehemence, thereby testifying their zeal and good affection for the Person by whom they were imployed.
it's said that they did beseech christ,, v. 4. instantly, with much importunity and vehemence, thereby testifying their zeal and good affection for the Person by whom they were employed.
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yet to shew his special esteem and favour for a Person under so worthy a Character as this Centurion, he doth express his willingness, not only to gratifie him in the thing desired, the healing of his servant,
yet to show his special esteem and favour for a Person under so worthy a Character as this Centurion, he does express his willingness, not only to gratify him in the thing desired, the healing of his servant,
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To be of a publick spirit, and of a bountiful generous mind in works of Charity and Devotion is a sure way to render a man acceptable to God and approved of men.
To be of a public Spirit, and of a bountiful generous mind in works of Charity and Devotion is a sure Way to render a man acceptable to God and approved of men.
And the Scripture doth attest to this truth in several other places. 'Tis said Psal. 112.6. of the bountiful man that he shall be had in everlasting remembrance ;
And the Scripture does attest to this truth in several other places. It's said Psalm 112.6. of the bountiful man that he shall be had in everlasting remembrance;
In conformity to which it hath been always a custom amongst the Iews in their speaking of any worthy man deceased to add this clause to the mention of his name, whose memorial is blessed.
In conformity to which it hath been always a custom among the Iews in their speaking of any worthy man deceased to add this clause to the mention of his name, whose memorial is blessed.
1 Chron. 29. when David had perswaded the people to offer willingly and freely towards the building of the Temple, see how they did all rejoice and exult in the apprehension of it, v. 9. Then the people rejoiced, and David the King also rejoiced with great joy,
1 Chronicles 29. when David had persuaded the people to offer willingly and freely towards the building of the Temple, see how they did all rejoice and exult in the apprehension of it, v. 9. Then the people rejoiced, and David the King also rejoiced with great joy,
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and an honour to their Nation, and consequently a just occasion of joy and triumph to all the People. When Nehemiah, Chap. 13.14. had with great industry and success promoted the rebuilding of the Temple, he doth, upon the reflection of it, break out into this expression, Remember me, O my God, concerning this;
and an honour to their nation, and consequently a just occasion of joy and triumph to all the People. When Nehemiah, Chap. 13.14. had with great industry and success promoted the rebuilding of the Temple, he does, upon the reflection of it, break out into this expression, remember me, Oh my God, Concerning this;
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and they who in these things serve Christ shall be accepted with God, and approved of men, Rom. 14.17, 18. The word Righteousness is frequently used in the Scripture-phrase for the virtue of beneficence and bounty.
and they who in these things serve christ shall be accepted with God, and approved of men, Rom. 14.17, 18. The word Righteousness is frequently used in the Scripture phrase for the virtue of beneficence and bounty.
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but to give testimony of it by bountiful actions, that others may see our good works, this is that which will make them glorifie God in our behalf, and acknowledg that he is in us of a truth.
but to give testimony of it by bountiful actions, that Others may see our good works, this is that which will make them Glorify God in our behalf, and acknowledge that he is in us of a truth.
It was an humour in the Apostolical times, as well as since, that men set up for reputation in Religion by their zeal about some Opinions in lesser matters.
It was an humour in the Apostolical times, as well as since, that men Set up for reputation in Religion by their zeal about Some Opinions in lesser matters.
Contentions and disputes may please and gratifie mens present humours and passions, but they are these works of Piety and Bounty that must promote the more lasting and publick welfare,
Contentions and disputes may please and gratify men's present humours and passion, but they Are these works of Piety and Bounty that must promote the more lasting and public welfare,
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and there are others of a taller stature, of a higher form and attainments, from whom it may be expected that they should adorn and add a luster to their Profession.
and there Are Others of a Taller stature, of a higher from and attainments, from whom it may be expected that they should adorn and add a luster to their Profession.
And they are the Virtues of this kind, namely a bountiful and charitable disposition towards any publick good work, that must raise men to this higher pitch of esteem above others.
And they Are the Virtues of this kind, namely a bountiful and charitable disposition towards any public good work, that must raise men to this higher pitch of esteem above Others.
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When Araunah offered David freely his threshing-floor, and oxen, and threshing instruments for Sacrifice, 'tis said, that he did it as a King, 2 Sam. 24.23. in a royal and princely manner;
When Araunah offered David freely his Threshing-floor, and oxen, and threshing Instruments for Sacrifice, it's said, that he did it as a King, 2 Sam. 24.23. in a royal and princely manner;
and David on the other side refused it as a King, thinking it unworthy of him to offer unto God of that which cost him nothing, v. 24. I shall add nothing further at present by way of confirmation of this Point.
and David on the other side refused it as a King, thinking it unworthy of him to offer unto God of that which cost him nothing, v. 24. I shall add nothing further At present by Way of confirmation of this Point.
And amidst the other dismal ruins of this place, 'tis one of the saddest spectacles to behold so many Sacred Structures, the Monuments of our Forefathers devotion and bounty laid in the dust.
And amid the other dismal ruins of this place, it's one of the Saddest spectacles to behold so many Sacred Structures, the Monuments of our Forefathers devotion and bounty laid in the dust.
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That which I aim at is, to excite others by this example of the Centurion to such a love of their Nation and City, as may engage them to some effectual care for the building up of our Synagogues.
That which I aim At is, to excite Others by this Exampl of the Centurion to such a love of their nation and city, as may engage them to Some effectual care for the building up of our Synagogues.
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You have already made some provision to preserve mens Proprieties in their grounds, to enlarge the passages and avenues, whereby the City may be rendered more safe, beautiful and convenient for Trading;
You have already made Some provision to preserve men's Proprieties in their grounds, to enlarge the passages and avenues, whereby the city may be rendered more safe, beautiful and convenient for Trading;
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It would be very convenient that as several Parishes are built up, so the repair of Churches should be in some forwardness, to which the Inhabitants might resort for the duties of Religion.
It would be very convenient that as several Parishes Are built up, so the repair of Churches should be in Some forwardness, to which the Inhabitants might resort for the duties of Religion.
The doing of this will perhaps prove a matter of too great charge to be defrayed by the contribution of the Inhabitants, considering their particular losses.
The doing of this will perhaps prove a matter of too great charge to be defrayed by the contribution of the Inhabitants, considering their particular losses.
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But if any considerable help could be procured for it from the Publick (which there is no reason to doubt of) the remainder might be made up by particular Charities.
But if any considerable help could be procured for it from the Public (which there is no reason to doubt of) the remainder might be made up by particular Charities.
Nor is there any reason to question, but if this business were seriously consulted, and vigorously pursued, such ways might be offered as might prove effectual both for the building of such a number of Churches as shall be thought sufficient,
Nor is there any reason to question, but if this business were seriously consulted, and vigorously pursued, such ways might be offered as might prove effectual both for the building of such a number of Churches as shall be Thought sufficient,
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and likewise for the providing of a sufficient maintenance for them, that none of their Incumbents may be put to live precariously upon the benevolence of their hearers.
and likewise for the providing of a sufficient maintenance for them, that none of their Incumbents may be put to live precariously upon the benevolence of their hearers.
And because it will be a business of some time and much consideration, to enumerate and digest all such particulars as are necessary to be provided for, and established by Law;
And Because it will be a business of Some time and much consideration, to enumerate and digest all such particulars as Are necessary to be provided for, and established by Law;
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therefore will it be requisite that this work should be timely set about, that there may be sufficient leisure to deliberate and consult about the due management of it.
Therefore will it be requisite that this work should be timely Set about, that there may be sufficient leisure to deliberate and consult about the due management of it.
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If this Centurion in the Text, in a state of Heathenism, under his more dark apprehensions of Religion, was so forward in these works of publick bounty, much more then will it concern us that are Christians not to be backward or defective in them.
If this Centurion in the Text, in a state of Heathenism, under his more dark apprehensions of Religion, was so forward in these works of public bounty, much more then will it concern us that Are Christians not to be backward or defective in them.
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The bountiful man shall be delivered in the time of trouble, preserved from his enemies, strengthened upon the bed of languishment, Psal. 41.1, 2, 3. 2. 'Tis a means to promote the interest of our estates:
The bountiful man shall be Delivered in the time of trouble, preserved from his enemies, strengthened upon the Bed of languishment, Psalm 41.1, 2, 3. 2. It's a means to promote the Interest of our estates:
The liberal man deviseth liberal things, and by liberal things shall he stand, Isa. 32.8. ( i. e. ) He shall by this means be established and improved in his estate.
The liberal man devises liberal things, and by liberal things shall he stand, Isaiah 32.8. (i. e.) He shall by this means be established and improved in his estate.
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The liberal soul shall be made fat, and he that watereth shall be watered also himself, Prov. 11.25. Such kinds of works are in the Scripture-phrase compared to sowing, which is always in order to an harvest and encrease, And he that soweth bountifully shall reap bountifully, 2 Cor. 9.6. 3. This will promote the interest of honour and esteem amongst others:
The liberal soul shall be made fat, and he that Waters shall be watered also himself, Curae 11.25. Such Kinds of works Are in the Scripture phrase compared to sowing, which is always in order to an harvest and increase, And he that Soweth bountifully shall reap bountifully, 2 Cor. 9.6. 3. This will promote the Interest of honour and esteem among Others:
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A bountiful man shall be had in everlasting remembrance, and his name shall be exalted with honour, Psal. 112.6, 9. Every one is a friend to a man of gifts, Prov. 19. 4. This will be a means to render our prayers and other services acceptable, and to entitle us to the Divine favour.
A bountiful man shall be had in everlasting remembrance, and his name shall be exalted with honour, Psalm 112.6, 9. Every one is a friend to a man of Gifts, Curae 19. 4. This will be a means to render our Prayers and other services acceptable, and to entitle us to the Divine favour.
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'Tis mentioned as an argument of Gods designing mercy and kindness to his people, when they became duly affected at his displeasure against them in the ruin of their Temple, and were willing to engage in the repair of it, Psal. 102.13, 14. Thou wilt arise and have mercy upon Sion,
It's mentioned as an argument of God's designing mercy and kindness to his people, when they became duly affected At his displeasure against them in the ruin of their Temple, and were willing to engage in the repair of it, Psalm 102.13, 14. Thou wilt arise and have mercy upon Sion,
The Apostle exhorts men to labour with their hands for this reason, that they may be able to give to such as need, Ephes. 4.28. This indeed will alter the case as to the measure of such mens bounty, but will not totally excuse them from it.
The Apostle exhorts men to labour with their hands for this reason, that they may be able to give to such as need, Ephesians 4.28. This indeed will altar the case as to the measure of such men's bounty, but will not totally excuse them from it.
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But those who are rich in this world, should be rich in good works also, such were to bestow purple and gold, and jewels. And in this sense is that Scripture to be fulfilled, that to whom much is given, of them much shall be required.
But those who Are rich in this world, should be rich in good works also, such were to bestow purple and gold, and Jewels. And in this sense is that Scripture to be fulfilled, that to whom much is given, of them much shall be required.
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And when we come to lye upon our death-beds, then the remembrance of our pious bounty and charity, and of the good deeds we have done for the House of our God, will minister more comfort to our minds than all the vast Treasures that we can leave behind us upon Earth.
And when we come to lie upon our deathbeds, then the remembrance of our pious bounty and charity, and of the good Deeds we have done for the House of our God, will minister more Comfort to our minds than all the vast Treasures that we can leave behind us upon Earth.
And because there is no greater evidence of wisdom (which is the thing here professed to be taught) than the due regulating of our words and speeches, therefore is there no other subject which the Wiseman doth more frequently insist upon than this.
And Because there is no greater evidence of Wisdom (which is the thing Here professed to be taught) than the endue regulating of our words and Speeches, Therefore is there no other Subject which the Wiseman does more frequently insist upon than this.
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Amongst the many other Rules and Qualifications to be observed in the government of our Words, that of mildness or meekness, both as to the matter and manner of them is one of the most considerable.
among the many other Rules and Qualifications to be observed in the government of our Words, that of mildness or meekness, both as to the matter and manner of them is one of the most considerable.
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'Tis styled elsewhere by the name of smoothness, and compared to butter and oyl, Psal. 55.21. It may comprehend under it these four general Virtues. 1. Meekness, NONLATINALPHABET, 1 Pet. 3.15. Be ready to answer every one with meekness and reverence ;
It's styled elsewhere by the name of smoothness, and compared to butter and oil, Psalm 55.21. It may comprehend under it these four general Virtues. 1. Meekness,, 1 Pet. 3.15. Be ready to answer every one with meekness and Reverence;
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which is that virtue whereby we are to restrain the anger of our words. 2. Gentleness, NONLATINALPHABET, moderation, candor, Tit. 3.2. Speak evil of no man, be no brawlers but gentle ;
which is that virtue whereby we Are to restrain the anger of our words. 2. Gentleness,, moderation, candor, Tit. 3.2. Speak evil of no man, be no brawlers but gentle;
3. Courteousness or affability, NONLATINALPHABET, 1 Pet. 3.8. Be courteous, not rendring evil for evil, or reviling for reviling, &c. NONLATINALPHABET, qui sapit amica:
3. Courteousness or affability,, 1 Pet. 3.8. Be courteous, not rendering evil for evil, or reviling for reviling, etc., qui sapit amica:
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When a man endeavours to speak things benign and grateful, in whom there is a facility or accommodateness for humane converse. 4. Kindness, Prov. 31.26. the Law of Kindness is said to be in the tongue of a virtuous person.
When a man endeavours to speak things benign and grateful, in whom there is a facility or accommodateness for humane converse. 4. Kindness, Curae 31.26. the Law of Kindness is said to be in the tongue of a virtuous person.
These are the several Virtues comprehended under the metaphor of a soft tongue. The Opposites to it are described in Scripture by these other expressions,
These Are the several Virtues comprehended under the metaphor of a soft tongue. The Opposites to it Are described in Scripture by these other expressions,
1. Hardness, in opposition to softness, 1 King. 12.13. 'tis said that Rehoboam answered the people hardly, as 'tis properly rendered in the Margent, in the Original NONLATINALPHABET in the Septuagint NONLATINALPHABET, the same Greek word that in the 15 th verse by St. Iude is translated hard speeches ;
1. Hardness, in opposition to softness, 1 King. 12.13. it's said that Rehoboam answered the people hardly, as it's properly rendered in the Margin, in the Original in the septuagint, the same Greek word that in the 15 that verse by Saint Iude is translated hard Speeches;
3. Sharpness, under the comparison of swords and arrows, and stings, and razors, that which is apt to pierce and wound men, instead of that opposite quality of Healing, which there should be in a virtuous tongue.
3. Sharpness, under the comparison of swords and arrows, and stings, and razors, that which is apt to pierce and wound men, instead of that opposite quality of Healing, which there should be in a virtuous tongue.
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4. Bitterness, we read, Ps. 64.3. of bitter words ; and cursing is styled bitterness, Iam. 3.10, 11. and Rom. 3.11. they are both put together as being synonymous, whose mouth is full of cursing and bitterness.
4. Bitterness, we read, Ps. 64.3. of bitter words; and cursing is styled bitterness, Iam. 3.10, 11. and Rom. 3.11. they Are both put together as being synonymous, whose Mouth is full of cursing and bitterness.
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Amongst other kinds of evil speaking, the Apostle reckons bitterness and wrath, and anger, which are prohibited, Ephes. 4.31. 'tis styled by this name, because it hath such a kind of effect upon the mind of others as this quality of bitterness hath upon the palate to constringe and nauseate it.
among other Kinds of evil speaking, the Apostle reckons bitterness and wrath, and anger, which Are prohibited, Ephesians 4.31. it's styled by this name, Because it hath such a kind of Effect upon the mind of Others as this quality of bitterness hath upon the palate to constringe and nauseate it.
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For the ear tasteth words as the mouth tasteth meats. 5. Clamor, NONLATINALPHABET, noise, loudness; which is likewise forbidden in that forecited place, Ephes. 4.31.
For the ear tasteth words as the Mouth tasteth Meats. 5. Clamor,, noise, loudness; which is likewise forbidden in that forecited place, Ephesians 4.31.
so that herein lyes the proper elegance of the Text, that the tongue, which is a fleshy, tender and weak part, should by the softness of it, be able to break that which is the hardest of all the rest, the bones ;
so that herein lies the proper elegance of the Text, that the tongue, which is a fleshy, tender and weak part, should by the softness of it, be able to break that which is the Hardest of all the rest, the bones;
and yet so it is that a meek and gentle way of discourse is the most effectual means to overcome the fiercest passions, and most obdurate cruel dispositions.
and yet so it is that a meek and gentle Way of discourse is the most effectual means to overcome the Fiercest passion, and most obdurate cruel dispositions.
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'Twas St. Pauls advised this, 2 Tim. 2.25. In meekness instructing those that oppose themselves, NONLATINALPHABET, though they be such as set themselves against us. And his practice was accordingly.
'Twas Saint Paul's advised this, 2 Tim. 2.25. In meekness instructing those that oppose themselves,, though they be such as Set themselves against us. And his practice was accordingly.
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Euodias and Syntiche were two women in the Church of Philippi, who (it should seem) were at variance betwixt themselves, St. Paul might have made use of his Apostolical authority to have stated the difference,
Euodias and Syntyche were two women in the Church of Philippi, who (it should seem) were At variance betwixt themselves, Saint Paul might have made use of his Apostolical Authority to have stated the difference,
as his outward behaviour and way of living, and 'tis probable by his bringing four hundred men with him, that he came with a purpose of being revenged,
as his outward behaviour and Way of living, and it's probable by his bringing four hundred men with him, that he Come with a purpose of being revenged,
and killing his brother Iacob, according to his former resolution, Gen. 27.41. but those mild and humble expressions of Iacob in styling him Lord, and himself a Servant ;
and killing his brother Iacob, according to his former resolution, Gen. 27.41. but those mild and humble expressions of Iacob in styling him Lord, and himself a Servant;
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These speeches did so soften the rugged and inflexible disposition of Esau, that instead of taking revenge he offers his brother kindness. Iudg. 8.1. when the men of Ephraim did enter into a high contest with Gideon, and did chide with him sharply, as the Text hath it, he did by his mild and gentle answer, allay their heat:
These Speeches did so soften the rugged and inflexible disposition of Esau, that instead of taking revenge he offers his brother kindness. Judges 8.1. when the men of Ephraim did enter into a high contest with gideon, and did chide with him sharply, as the Text hath it, he did by his mild and gentle answer, allay their heat:
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15, 16. Upon this mild answer of hers, the old Prophet saw himself mistaken, and for his rebuking he now blesses her, Go in peace, and the God of Israel grant thee thy petition, v. 17. What a kind of temper Saul was of, how full of passion and fierceness and cruelty doth appear by several instances;
15, 16. Upon this mild answer of hers, the old Prophet saw himself mistaken, and for his rebuking he now Blesses her, Go in peace, and the God of Israel grant thee thy petition, v. 17. What a kind of temper Saul was of, how full of passion and fierceness and cruelty does appear by several instances;
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and yet this harsh and cruel disposition of his, is strangely wrought upon by the mild and humble carriage of David. When he had cut off the skirt of his garment, 1 Sam. 24. and thereby testified his fidelity to him, in that he had refused an opportunity of hurting him,
and yet this harsh and cruel disposition of his, is strangely wrought upon by the mild and humble carriage of David. When he had Cut off the skirt of his garment, 1 Sam. 24. and thereby testified his Fidis to him, in that he had refused an opportunity of hurting him,
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styling him, My Lord and my Father, the Lords Anointed, the King of Israel, in comparison to whom himself was but as a dead dog, or a flea, v. 14. 'Tis said this did immediately so melt and dissolve that stony heart of Saul, that he lift up his voice and wept, Animum sanguinis & caedis sitientem repente ad lamenta & ejulatus compulit, saith one of the Fathers: Whereas before he thirsted for nothing so much as blood and slaughter,
styling him, My Lord and my Father, the lords Anointed, the King of Israel, in comparison to whom himself was but as a dead dog, or a flay, v. 14. It's said this did immediately so melt and dissolve that stony heart of Saul, that he lift up his voice and wept, Animum Blood & caedis sitientem Repent ad Lamenta & ejulatus compulit, Says one of the Father's: Whereas before he thirsted for nothing so much as blood and slaughter,
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When David was in a great chafe and fury against Nabal, and in the heat of his passion had taken an Oath to kill all that belonged to him, v. 22. for that churlish and taunting answer returned by his Messengers;
When David was in a great chafe and fury against Nabal, and in the heat of his passion had taken an Oath to kill all that belonged to him, v. 22. for that churlish and taunting answer returned by his Messengers;
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then doth Abigal by her soft and gentle speeches mollifie and allay this passion, she fell at his feet and said, Let thy handmaid I pray thee speak in thine audience. v. 24. She acknowledges the fault, that he had deserved better from Nabal ;
then does Abigal by her soft and gentle Speeches mollify and allay this passion, she fell At his feet and said, Let thy handmaid I pray thee speak in thine audience. v. 24. She acknowledges the fault, that he had deserved better from Nabal;
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And it may be pertinent to this purpose, though it be in a Parable, what we read Matth. 18.23. of a certain King who called his Servants to an account, and finding that one of them owed him ten thousand Talents, commanded him to be sold with his Wife and Children and all that he had, who thereupon fell down and worshipped him, saying, Lord have patience with we and I will pay thee all.
And it may be pertinent to this purpose, though it be in a Parable, what we read Matthew 18.23. of a certain King who called his Servants to an account, and finding that one of them owed him ten thousand Talents, commanded him to be sold with his Wife and Children and all that he had, who thereupon fell down and worshipped him, saying, Lord have patience with we and I will pay thee all.
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but rather by withdrawing that by which it is supplyed: And it was a wise saying of the Son of Sirach, Ecclesiasticus 8.3. He that striveth with a man of tongue, heaps wood upon his fire ; and again chap. 28.12.
but rather by withdrawing that by which it is supplied: And it was a wise saying of the Son of Sirach, Ecclesiasticus 8.3. He that striveth with a man of tongue, heaps wood upon his fire; and again chap. 28.12.
and set them at a further distance? true indeed, it may be a means to fright some meaner timerous spirits to a seeming feigned compliance, to make them disguise their enmity,
and Set them At a further distance? true indeed, it may be a means to fright Some meaner timorous spirits to a seeming feigned compliance, to make them disguise their enmity,
With what reason can any man expect those counsels should be effectual, which are delivered in such a way as to argue a hatred and contempt of the persons whom we would perswade.
With what reason can any man expect those Counsels should be effectual, which Are Delivered in such a Way as to argue a hatred and contempt of the Persons whom we would persuade.
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He that goes about to convince and perswade another, if he doth so manage it that it may appear he intends kindness to the person whom he would prevail upon, that he hath a love for him,
He that Goes about to convince and persuade Another, if he does so manage it that it may appear he intends kindness to the person whom he would prevail upon, that he hath a love for him,
It was not perhaps without some mystery, that Noahs dove brought an Olive branch in her mouth, to shew the mutual dependance betwixt these two, mildness and peace. 'Tis the end of anger to bring men to a sense of their fault,
It was not perhaps without Some mystery, that Noahs dove brought an Olive branch in her Mouth, to show the mutual dependence betwixt these two, mildness and peace. It's the end of anger to bring men to a sense of their fault,
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This expression in the Text concerning the hardest things being broken by the softest, may perhaps contain in it an allusion to that ordinary experiment of breaking of Flint upon a Pillow,
This expression in the Text Concerning the Hardest things being broken by the Softest, may perhaps contain in it an allusion to that ordinary experiment of breaking of Flint upon a Pillow,
We have frequent example of these in Scripture, not only against sin in general, as those pronounced in Mount Ebal ; but likewise against particular persons.
We have frequent Exampl of these in Scripture, not only against since in general, as those pronounced in Mount Ebal; but likewise against particular Persons.
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They are frequent in the Psalms, and especially that 109. Psalm ; and in the New Testament likewise, St. Peter to Simon Magus, Acts 8.20. Thy Money perish with thee.
They Are frequent in the Psalms, and especially that 109. Psalm; and in the New Testament likewise, Saint Peter to Simon Magus, Acts 8.20. Thy Money perish with thee.
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St. Paul to Elymas, Acts 13.10. and elsewhere to Alexander the Copper-smith. 2 Tim. 4.14. and he wishes they were cut off that trouble the Church. Gal. 5.12.
Saint Paul to Elymas, Acts 13.10. and elsewhere to Alexander the Coppersmith. 2 Tim. 4.14. and he wishes they were Cut off that trouble the Church. Gal. 5.12.
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1. Diverse of these Imprecations in Scripture, though they are pronounced optatively, yet are they to be understood declaratively, as being declarations of the true state and condition of such persons.
1. Diverse of these Imprecations in Scripture, though they Are pronounced optatively, yet Are they to be understood declaratively, as being declarations of the true state and condition of such Persons.
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2. Those who used these Imprecations, were such as were extraordinary Persons, endowed with the Spirit of discerning, whereby they were enabled to judge of the incurable state of those with whom they conversed.
2. Those who used these Imprecations, were such as were extraordinary Persons, endowed with the Spirit of discerning, whereby they were enabled to judge of the incurable state of those with whom they conversed.
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There are some that are cursed Children, as the Apostle speaks, 2 Pet. 2.14. NONLATINALPHABET, filii maledictionis, execrandi homines, and to such curses are reserved as their due portion:
There Are Some that Are cursed Children, as the Apostle speaks, 2 Pet. 2.14., Sons maledictionis, execrandi homines, and to such curses Are reserved as their due portion:
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And therefore no wonder though such as had an extraordinary Spirit of discerning their true state do use imprecations against them, which yet can be no warrant for other persons to imitate.
And Therefore no wonder though such as had an extraordinary Spirit of discerning their true state do use imprecations against them, which yet can be no warrant for other Persons to imitate.
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If others shall presume upon it because of their example, they will justly fall under the rebuke of our Saviour, Luke 9.55. You know not what Spirit ye are of.
If Others shall presume upon it Because of their Exampl, they will justly fallen under the rebuke of our Saviour, Lycia 9.55. You know not what Spirit you Are of.
which were not carnal, or rash anger or desire of revenge in reference to any particular hurt or injury against themselves, the usual occasions of them in other men;
which were not carnal, or rash anger or desire of revenge in Referente to any particular hurt or injury against themselves, the usual occasions of them in other men;
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Not but that 'tis lawful to pray for such things as by way of consequence will necessarily imply a blasting and kind of malediction upon the attempts of others, which is no way inconsistent with the true happiness of their persons.
Not but that it's lawful to pray for such things as by Way of consequence will necessarily imply a blasting and kind of malediction upon the attempts of Others, which is no Way inconsistent with the true happiness of their Persons.
'Tis lawful for us to wish conditionally some temporal evils upon our selves by way of correction and restraint from sin, that God would rather afflict us than suffer sin upon us;
It's lawful for us to wish conditionally Some temporal evils upon our selves by Way of correction and restraint from since, that God would rather afflict us than suffer since upon us;
This is not to pray against them but for them. We may likewise pray against the unjust actions and attempts of our enemies. Acts 4.29. And now O Lord! behold their threatnings, but not against their persons.
This is not to pray against them but for them. We may likewise pray against the unjust actions and attempts of our enemies. Acts 4.29. And now Oh Lord! behold their threatenings, but not against their Persons.
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Mr. Perkins speaking concerning this Question, in his Cases of Conscience, concludes it to be unlawful for a man to pray against the person of the Pope, though he should believe him to be the Antichrist, but only against his Antichristian state and regiment, whereby he sets himself against the Kingdom of Christ.
Mr. Perkins speaking Concerning this Question, in his Cases of Conscience, concludes it to be unlawful for a man to pray against the person of the Pope, though he should believe him to be the Antichrist, but only against his Antichristian state and regiment, whereby he sets himself against the Kingdom of christ.
Doth not our Saviour call the Pharisees, Serpents, and generation of vipers, Mat. 23.33? and Herod by the name of Fox, Luk. 13.32? Doth not the Apostle style some among the Philippians, doggs, Phil. 3.2? Beware of dogs ;
Does not our Saviour call the Pharisees, Serpents, and generation of vipers, Mathew 23.33? and Herod by the name of Fox, Luk. 13.32? Does not the Apostle style Some among the Philippians, Dogs, Philip 3.2? Beware of Dogs;
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To this it may be said, 1. That such Prophetical men as have an extraordinary spirit of discerning, whereby they are able to judg the true state of others, may use such hard words towards them, which it may not be lawful for others to imitate,
To this it may be said, 1. That such Prophetical men as have an extraordinary Spirit of discerning, whereby they Are able to judge the true state of Others, may use such hard words towards them, which it may not be lawful for Others to imitate,
3. How may this consist with the duties of zeal and reproving, which ought sometimes to be done with severity, Rebuke them sharply. He that saith, Be angry and sin not, doth seem to suppose that a man may sometimes sin in not being angry,
3. How may this consist with the duties of zeal and reproving, which ought sometime to be done with severity, Rebuke them sharply. He that Says, Be angry and sin not, does seem to suppose that a man may sometime sin in not being angry,
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To this it may be said, that 'tis not the nature of these things to oppose, but to regulate one another. We read, Iam. 3.13. of meekness of wisdom, that is, such a wise mildness as will direct a man how to order his zeal and rebukes, both as to the degrees, objects, occasions and manner of expressing them.
To this it may be said, that it's not the nature of these things to oppose, but to regulate one Another. We read, Iam. 3.13. of meekness of Wisdom, that is, such a wise mildness as will Direct a man how to order his zeal and rebukes, both as to the Degrees, objects, occasions and manner of expressing them.
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When the matter we are to speak to, doth require any special indignation, it should appear to proceed from the zeal of a displeased friend, rather than the bitterness of a provoked enemy.
When the matter we Are to speak to, does require any special Indignation, it should appear to proceed from the zeal of a displeased friend, rather than the bitterness of a provoked enemy.
And it will be too much rashness to check men in a passionate revengeful manner. For the Application of what hath been said, I would infer these few Corollaries.
And it will be too much rashness to check men in a passionate revengeful manner. For the Application of what hath been said, I would infer these few Corollaries.
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Words being of no other force than as they denote our inward thoughts or outward actions. We read Hos. 11.4. of the bands of a man, and the cords of love ;
Words being of no other force than as they denote our inward thoughts or outward actions. We read Hos. 11.4. of the bans of a man, and the cords of love;
2. The folly and sinfulness of hard speeches, to which may be reduced cursing, reviling, upbraiding, scoffing or taunting, brawling, masterliness, or imperiousness of speech, ostentation, scorning, churlishness and roughness, or any other the like dispositions, whereby others may be provoked to anger and offence;
2. The folly and sinfulness of hard Speeches, to which may be reduced cursing, reviling, upbraiding, scoffing or taunting, brawling, masterliness, or imperiousness of speech, ostentation, scorning, churlishness and roughness, or any other the like dispositions, whereby Others may be provoked to anger and offence;
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3. The lawfulnese and fitness of giving men the reverence and honour in respect of their proper Titles, just praise and other civil respects, belonging to their places and degrees.
3. The lawfulnese and fitness of giving men the Reverence and honour in respect of their proper Titles, just praise and other civil respects, belonging to their places and Degrees.
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than which nothing is more disagreeable to the light of nature, or to the precepts and practice of Scripture. The Apostle exhorts, Rom. 13.7. that we should render to all their due, fear to whom fear, and honour to whom honour is due. And 1 Pet. 2.17. We are enjoyned to honour all men, that is, to give every man that due esteem, both in our carriage and words, which according to the rules of justice or charity, may belong unto him in respect of his place or abilities, or condition. The compellations of Lord and Father are frequently used in the Old Testament, by way of civil respect to those in a superior condition.
than which nothing is more disagreeable to the Light of nature, or to the Precepts and practice of Scripture. The Apostle exhorts, Rom. 13.7. that we should render to all their endue, Fear to whom Fear, and honour to whom honour is due. And 1 Pet. 2.17. We Are enjoined to honour all men, that is, to give every man that due esteem, both in our carriage and words, which according to the rules of Justice or charity, may belong unto him in respect of his place or abilities, or condition. The compellations of Lord and Father Are frequently used in the Old Testament, by Way of civil respect to those in a superior condition.
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Paul and Silas did not give any check to the Iaylour, Act. 16.30. when he styled them NONLATINALPHABET, Sirs, Masters or Lords ▪ St. Luke uses the Title of most excellent Theophilus, Luk. 1.3.
Paul and Silas did not give any check to the Jailer, Act. 16.30. when he styled them, Sirs, Masters or lords ▪ Saint Lycia uses the Title of most excellent Theophilus, Luk. 1.3.
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When St. Paul was to speak publickly for himself before a Civil Judicature, he doth with all imaginable softness insinuate himself into the good liking of his Judges, by acknowledging his own happiness, in that he was to plead before a Person so learned and expert in all the Customs and Questions among the Iews as King Agrippa was, Act. 26. and afterwards when he was interrupted in his speech by Festus, by that rugged and reproachful passage, in telling him he was mad ;
When Saint Paul was to speak publicly for himself before a Civil Judicature, he does with all imaginable softness insinuate himself into the good liking of his Judges, by acknowledging his own happiness, in that he was to plead before a Person so learned and expert in all the Customs and Questions among the Iews as King Agrippa was, Act. 26. and afterwards when he was interrupted in his speech by Festus, by that rugged and reproachful passage, in telling him he was mad;
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This cannot refer to those Titles of respect, which concern Natural or Civil Relations, because these words were afterward frequently used by the Apostles in this sense;
This cannot refer to those Titles of respect, which concern Natural or Civil Relations, Because these words were afterwards frequently used by the Apostles in this sense;
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but they must refer to that signification of the words, wherein they were given to the leading men of the Pharisees, whose dictates and Traditions were to be received without any examination or dispute,
but they must refer to that signification of the words, wherein they were given to the leading men of the Pharisees, whose dictates and Traditions were to be received without any examination or dispute,
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This is very unmanly, as being against the rules of Morality, and very unchristian, against the precepts of the Gospel. Though others should begin with us by provoking language,
This is very unmanly, as being against the rules of Morality, and very unchristian, against the Precepts of the Gospel. Though Others should begin with us by provoking language,
yet 'twill not be proper for us to return the like, this were to draw the saw of contention, which must needs make a very harsh ungrateful noise to any sober hearers.
yet it'll not be proper for us to return the like, this were to draw the saw of contention, which must needs make a very harsh ungrateful noise to any Sobrium hearers.
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That whereby men use to cover and excuse their infirmities in this kind, is the pretence that it is the sins of others by which they are provoked to use so much sharpness to them;
That whereby men use to cover and excuse their infirmities in this kind, is the pretence that it is the Sins of Others by which they Are provoked to use so much sharpness to them;
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There are two Considerations I would suggest to such: 1. Have you any zeal against your own sins, do they fasten upon your thoughts with any displeasure and trouble proportionably to the injuries you suffer from men.
There Are two Considerations I would suggest to such: 1. Have you any zeal against your own Sins, do they fasten upon your thoughts with any displeasure and trouble proportionably to the injuries you suffer from men.
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To pretend that your zeal is against the sins of others, when you have little sense of your own must needs be hypocrisie. 2. If it be a sense of the sin and fault of others that you are so affected with,
To pretend that your zeal is against the Sins of Others, when you have little sense of your own must needs be hypocrisy. 2. If it be a sense of the since and fault of Others that you Are so affected with,
then you will be willing to use the most effectual way for the redressing of it, which is by such kind of reproofs as proceed from love, not anger or revenge, such as may convince not exasperate.
then you will be willing to use the most effectual Way for the redressing of it, which is by such kind of reproofs as proceed from love, not anger or revenge, such as may convince not exasperate.
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David was a man of a meek and humble spirit, and yet what transport of fury was he under upon the churlish answer of Nabal. And though at another time when his spirit was low and he was under great affliction, he did with another kind of temper endure the revilings of Shimei ;
David was a man of a meek and humble Spirit, and yet what transport of fury was he under upon the churlish answer of Nabal. And though At Another time when his Spirit was low and he was under great affliction, he did with Another kind of temper endure the revilings of Shimei;
and his followers were under no little indignation upon it, as may appear by that speech of Abisha, Why should this dead dog curse my Lord the King, let me go over I pray thee,
and his followers were under no little Indignation upon it, as may appear by that speech of Abishai, Why should this dead dog curse my Lord the King, let me go over I pray thee,
2. The Punishment belonging to it. There are many severe threats and judgments denounced in Scripture against hard speeches. Psal. 12.3. The Lord will cut off the tongue that speaketh proud things.
2. The Punishment belonging to it. There Are many severe Treats and Judgments denounced in Scripture against hard Speeches. Psalm 12.3. The Lord will Cut off the tongue that speaks proud things.
whosoever shall use any more virulent opprobrious expressions, and call him fool, shall be in danger of the Vivicomburium, to be burnt alive, ( i.e. ) there shall hereafter at the last judgment be such a kind of gradation in the punishment of these sins,
whosoever shall use any more virulent opprobrious expressions, and call him fool, shall be in danger of the Vivicomburium, to be burned alive, (i.e.) there shall hereafter At the last judgement be such a kind of gradation in the punishment of these Sins,
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when the Lord cometh with ten thousand of his Saints to execute judgment, is their hard speeches, Iude 15. 3. 'Tis an indication of a rough and unhewen spirit, not reduced from its natural ferity and savageness;
when the Lord comes with ten thousand of his Saints to execute judgement, is their hard Speeches, Iude 15. 3. It's an indication of a rough and unhewn Spirit, not reduced from its natural ferity and savageness;
not polished by education, not tamed and made gentle for civil converse. A Fool will upbraid churlishly, Ecclus. 18.18. 'Tis for a Nabal to use hard words.
not polished by education, not tamed and made gentle for civil converse. A Fool will upbraid churlishly, Ecclus 18.18. It's for a Nabal to use hard words.
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'Tis the work of a Shimei and a Rabshekah to revile, who upon that account are infamous to a Proverb. 'Tis observable that in the distribution of the Tribes, betwixt mount Gerizim and mount Ebal, for the work of blessing and cursing ;
It's the work of a Shimei and a Rabshekah to revile, who upon that account Are infamous to a Proverb. It's observable that in the distribution of the Tribes, betwixt mount Gerizim and mount Ebal, for the work of blessing and cursing;
Men usually put an high value upon, and take great pains for those abilities which will render their speech graceful and acceptable, to which nothing will contribute more than this.
Men usually put an high valve upon, and take great pains for those abilities which will render their speech graceful and acceptable, to which nothing will contribute more than this.
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Upon which account the Scripture styles it by this name, that very Word which in one place is called kindness of the tongue, in another place is rendered goodliness, Isa. 40.6. All flesh is grass, and the goodliness, &c. implying that nothing is more comely and graceful than this.
Upon which account the Scripture styles it by this name, that very Word which in one place is called kindness of the tongue, in Another place is rendered goodliness, Isaiah 40.6. All Flesh is grass, and the goodliness, etc. implying that nothing is more comely and graceful than this.
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when he was reviled, he reviled not again, when he suffered he threatned not, 1 Pet. 2.23. He was mild and gentle towards his betrayers, accusers, condemners, crucifiers, As a sheep before his shearer.
when he was reviled, he reviled not again, when he suffered he threatened not, 1 Pet. 2.23. He was mild and gentle towards his betrayers, accusers, condemners, crucifiers, As a sheep before his shearer.
And he hath prescribed our imitation of him in this, as the surest way to find rest for our souls, Mat. 11.29. 'Tis for dogs and swine to bark and tear, and bite one another;
And he hath prescribed our imitation of him in this, as the Surest Way to find rest for our Souls, Mathew 11.29. It's for Dogs and Swine to bark and tear, and bite one Another;
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In brief, 'tis a qualification this, that is usually an indication of wisdom and greatness of mind, 'tis profitable to humane society, acceptable to God, pleasing to men, advantageous to our quiet, honour, safety,
In brief, it's a qualification this, that is usually an indication of Wisdom and greatness of mind, it's profitable to humane society, acceptable to God, pleasing to men, advantageous to our quiet, honour, safety,
that upon the experience we have had, of the mischief of mutual exasperations, we may now every one of us apply our selves to the most effectual means for composing the spirits of men,
that upon the experience we have had, of the mischief of mutual exasperations, we may now every one of us apply our selves to the most effectual means for composing the spirits of men,
and healing their differences, that laying aside all other provocations, we may make this our business, to consider one another, to provoke unto love and good works.
and healing their differences, that laying aside all other provocations, we may make this our business, to Consider one Another, to provoke unto love and good works.
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And there are these three parts considerable in the words: 1. A Duty enjoined, Moderation. 2. The extent or manner of its being exercised, it must be known unto all men.
And there Are these three parts considerable in the words: 1. A Duty enjoined, Moderation. 2. The extent or manner of its being exercised, it must be known unto all men.
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In the Original 'tis an Adjective put Substantively, wherein there is a peculiar elegance and Emphasis. The Syriac and Arabic render it mansuetudo, meekness.
In the Original it's an Adjective put Substantively, wherein there is a peculiar elegance and Emphasis. The Syriac and Arabic render it mansuetudo, meekness.
Others Humanitas: Our old Translation did render it by the word Patience. And the same original word is by our present Translation so rendred, 1 Tim. 3.3. Not given to filthy lucre, but patient, NONLATINALPHABET ▪ sometimes 'tis translated clemency or courtesie, Act. 24.4. sometimes gentleness, 2 Cor, 10.1. Titus 3.2. Iam. 3.17. 1 Pet. 2.18. The Hebrews express the same notion by three words, derived from the root NONLATINALPHABET.
Others Humanitas: Our old translation did render it by the word Patience. And the same original word is by our present translation so rendered, 1 Tim. 3.3. Not given to filthy lucre, but patient, ▪ sometime it's translated clemency or courtesy, Act. 24.4. sometime gentleness, 2 Cor, 10.1. Titus 3.2. Iam. 3.17. 1 Pet. 2.18. The Hebrews express the same notion by three words, derived from the root.
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The Philosopher in his Ethicks, where he treats particularly of it, makes it to be a species or branch of Iustice, whereby we are directed and inclined to supply that by right reason, which is not provided for in the words of the written Law.
The Philosopher in his Ethics, where he treats particularly of it, makes it to be a species or branch of justice, whereby we Are directed and inclined to supply that by right reason, which is not provided for in the words of the written Law.
and to allow for such particular circumstances as may make a real difference in several Cases, this is styled NONLATINALPHABET or equity, which is a moral virtue placed betwixt the two extremes of NONLATINALPHABET rigour, or summum jus on the one hand, insisting too much upon the letter;
and to allow for such particular Circumstances as may make a real difference in several Cases, this is styled or equity, which is a moral virtue placed betwixt the two extremes of rigour, or summum jus on the one hand, insisting too much upon the Letter;
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Now both these extremes, the excess and the defect being evidently vices, it must thence necessarily follow, that the medium betwixt them must be a virtue,
Now both these extremes, the excess and the defect being evidently vices, it must thence necessarily follow, that the medium betwixt them must be a virtue,
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So that he who in those things which the Law-giver could not particularly provide for doth judg according to the equitable sense of the Law, is NONLATINALPHABET an equal Magistrate.
So that he who in those things which the Lawgiver could not particularly provide for does judge according to the equitable sense of the Law, is an equal Magistrate.
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And he who in such a case is willing to depart from his own strict right, out of compliance with that meaning which the Legislator would in such a case have particularly determined could he have foreseen it, is homo aequus, as a private person.
And he who in such a case is willing to depart from his own strict right, out of compliance with that meaning which the Legislator would in such a case have particularly determined could he have foreseen it, is homo aequus, as a private person.
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And so 'tis a virtue inclining us to such a kind of benign and equitable temper in our conversing with one another, whereby we may endeavour to preserve concord and amity in our treating concerning those things about which we differ.
And so it's a virtue inclining us to such a kind of benign and equitable temper in our conversing with one Another, whereby we may endeavour to preserve concord and amity in our treating Concerning those things about which we differ.
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There are some virtues that go under several names, and yet are of the same family and very near of kin, being differenced rather modally than specifically, from the quality and condition of the person by whom they are to be exercised.
There Are Some Virtues that go under several names, and yet Are of the same family and very near of kin, being differenced rather modally than specifically, from the quality and condition of the person by whom they Are to be exercised.
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So the same virtue which in the generality of men we call meekness and gentleness, this in superiours is styled ▪ clemency, which is lenitas superioris adversus inferiorem. Not that it hath any different form or act,
So the same virtue which in the generality of men we call meekness and gentleness, this in superiors is styled ▪ clemency, which is lenitas superioris Adversus Inferiorem. Not that it hath any different from or act,
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And thus it is with this NONLATINALPHABET, which is a kind of meekness, with this peculiar difference that it refers more especially to matters of controversie,
And thus it is with this, which is a kind of meekness, with this peculiar difference that it refers more especially to matters of controversy,
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II. The Second particular observed in the words, was the extent or manner of this virtues being exercised, it must be known unto all men, which phrase may signifie three these things.
II The Second particular observed in the words, was the extent or manner of this Virtues being exercised, it must be known unto all men, which phrase may signify three these things.
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2. That it be signal and eminent as to the degree of it, as being one of those properties whereby Christians are to be distinguished from other Professions and Sects of men in the world.
2. That it be signal and eminent as to the degree of it, as being one of those properties whereby Christians Are to be distinguished from other Professions and Sects of men in the world.
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3. That it be universal as to the extent of it, both in regard of the Acts, Objects and Occasions of it, by shewing equity and moderation in all businesses, towards all persons,
3. That it be universal as to the extent of it, both in regard of the Acts, Objects and Occasions of it, by showing equity and moderation in all businesses, towards all Persons,
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as well inferiors as superiors, the unconverted Gentiles, and the contentious Iews ; that neither of these may have any just ground to accuse our good conversation.
as well inferiors as superiors, the unconverted Gentiles, and the contentious Iews; that neither of these may have any just ground to accuse our good Conversation.
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The rules of Christianity do oblige to a greater extent of it, namely that it should be towards all men. III. The Third particular observed in the words is the reason or argument to enforce this duty, The Lord is at hand, NONLATINALPHABET, propè, he is near.
The rules of Christianity do oblige to a greater extent of it, namely that it should be towards all men. III. The Third particular observed in the words is the reason or argument to enforce this duty, The Lord is At hand,, propè, he is near.
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He always looks on, and takes notice what our carriage and demeanour is; whether it be with that gentleness and equity towards others, as his is towards us.
He always looks on, and Takes notice what our carriage and demeanour is; whither it be with that gentleness and equity towards Others, as his is towards us.
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So likewise is that place interpreted, Heb. 10.37. Ye have need of patience, for yet a little while, NONLATINALPHABET, and he that shall come will come and will not tarry.
So likewise is that place interpreted, Hebrew 10.37. You have need of patience, for yet a little while,, and he that shall come will come and will not tarry.
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The scope of it being to comfort them that were ready to fall off from Christianity, upon the persecution of the Iews, amongst whom the Hebrew Christians lived.
The scope of it being to Comfort them that were ready to fallen off from Christianity, upon the persecution of the Iews, among whom the Hebrew Christians lived.
The Iudg is at the door, Iam. 5.9. There are several passages in the New Testament, which seem to intimate as if the Christians in the Apostles times did expect that this day should come before the end of that generation.
The Judge is At the door, Iam. 5.9. There Are several passages in the New Testament, which seem to intimate as if the Christians in the Apostles times did expect that this day should come before the end of that generation.
The belief and expectation of that, as if this were the sense of those Prophecies concerning it, might upon the disappointment of it, prove a temptation to unbelief and Apostasie from the Christian faith:
The belief and expectation of that, as if this were the sense of those Prophecies Concerning it, might upon the disappointment of it, prove a temptation to unbelief and Apostasy from the Christian faith:
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When he shall render to every man according to his works, to them who by a moderate demeanour of themselves, amidst the various conditions of this life,
When he shall render to every man according to his works, to them who by a moderate demeanour of themselves, amid the various conditions of this life,
But to them that are violent and contentious, tribulation and anguish, Rom. 2.7, 8. And therefore there is upon this account very good reason why our moderation should be known unto all men.
But to them that Are violent and contentious, tribulation and anguish, Rom. 2.7, 8. And Therefore there is upon this account very good reason why our moderation should be known unto all men.
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yet that which is the substance and meaning of it, is frequently commanded, and the contrary thereunto prohibited, under different expressions in other places of Scripture.
yet that which is the substance and meaning of it, is frequently commanded, and the contrary thereunto prohibited, under different expressions in other places of Scripture.
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This some conceive to be the sense of that place, Eccles. 7.7. Be not righteous over much, neither make thy self over wise, why shouldst thou destroy thy self. (i. e.) insist not upon the utmost extremity of things, as if it were wisdom to take all the advantages you could from the strict letter of the Law.
This Some conceive to be the sense of that place, Eccles. 7.7. Be not righteous over much, neither make thy self over wise, why Shouldst thou destroy thy self. (i. e.) insist not upon the utmost extremity of things, as if it were Wisdom to take all the advantages you could from the strict Letter of the Law.
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there being no safety for any one, if every one must use another according to the utmost rigour. Prov. 19.11. It is the glory of a man to pass over a transgression.
there being no safety for any one, if every one must use Another according to the utmost rigour. Curae 19.11. It is the glory of a man to pass over a Transgression.
There are several other expressions to this purpose in the New Testament. As Ephes. 4.1, 2. I beseech you that ye walk worthy of that vocation wherewith ye are called, in all lowliness and meekness, with long suffering, forbearing one another in love. v. 32. And be ye kind to one another, tender hearted, forgiving one another,
There Are several other expressions to this purpose in the New Testament. As Ephesians 4.1, 2. I beseech you that you walk worthy of that vocation wherewith you Are called, in all lowliness and meekness, with long suffering, forbearing one Another in love. v. 32. And be you kind to one Another, tender hearted, forgiving one Another,
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Let nothing be done through strife or vain glory, but in lowliness of mind let each esteem others better than themselves. v. 14. Gentleness is reckoned as the fruit of the Spirit, Gal. 5.22. A mark of that wisdom which is from above, Iam. 3.17. an inseparable property of the servant of the Lord, who must not strive, but be gentle, shewing all meekness to all men, 2 Tim. 2.24.
Let nothing be done through strife or vain glory, but in lowliness of mind let each esteem Others better than themselves. v. 14. Gentleness is reckoned as the fruit of the Spirit, Gal. 5.22. A mark of that Wisdom which is from above, Iam. 3.17. an inseparable property of the servant of the Lord, who must not strive, but be gentle, showing all meekness to all men, 2 Tim. 2.24.
and give him his choice, that there might be no strife betwixt them, because they were brethren, Gen. 13.8. That of our Saviour in his yielding •o pay tribute for the avoiding of offence, to which in strictness he was not obliged, Mat. 17.27. He was the great •xemplar as of all others, so particularly of this Christian grace.
and give him his choice, that there might be no strife betwixt them, Because they were brothers, Gen. 13.8. That of our Saviour in his yielding •o pay tribute for the avoiding of offence, to which in strictness he was not obliged, Mathew 17.27. He was the great •xemplar as of all Others, so particularly of this Christian grace.
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I beseech you brethren by the meekness and gentleness of Christ, 2 Cor. 10.1. St. Paul himself was as eminent for the practice of this duty, as for the pressing of it upon others:
I beseech you brothers by the meekness and gentleness of christ, 2 Cor. 10.1. Saint Paul himself was as eminent for the practice of this duty, as for the pressing of it upon Others:
In his becoming all things to all men, 1 Cor. 9.22. and in pleasing all men in all things, not seeking his own profit, but the profit of many, that they might be saved, 1 Cor. 10.33.
In his becoming all things to all men, 1 Cor. 9.22. and in pleasing all men in all things, not seeking his own profit, but the profit of many, that they might be saved, 1 Cor. 10.33.
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If they shall from our Moderation be so much the more ready to injure us, He will be as ready to vindicate and reward us. Psal. 76.9. He will arise to judgment, to save all the meek of the earth ; here in this life.
If they shall from our Moderation be so much the more ready to injure us, He will be as ready to vindicate and reward us. Psalm 76.9. He will arise to judgement, to save all the meek of the earth; Here in this life.
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And 'tis usually mens being immersed in these lesser designs about some worldly selfish advantage that makes them more eager and fierce about other matters of difference.
And it's usually men's being immersed in these lesser designs about Some worldly selfish advantage that makes them more eager and fierce about other matters of difference.
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They that are of a narrow contracted soul in respect of their possessions, have not usually any largeness or generosity of mind in reference to opinion.
They that Are of a narrow contracted soul in respect of their possessions, have not usually any largeness or generosity of mind in Referente to opinion.
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when there shall be a particular account required of men for their works of Mercy, Kindness and Pity, and according as their carriage hath been in these respects here,
when there shall be a particular account required of men for their works of Mercy, Kindness and Pity, and according as their carriage hath been in these respects Here,
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How can such persons answer it then, when they shall expect mercy for themselves, and yet have not been ready to shew it to others? God hath told us that he will not forgive us here, without this readiness to forgive our brethren;
How can such Persons answer it then, when they shall expect mercy for themselves, and yet have not been ready to show it to Others? God hath told us that he will not forgive us Here, without this readiness to forgive our brothers;
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'Tis our Saviours inference, Luk. 6.36. It were not possible that the world should subsist one moment, if it were not that his mercy did moderate the rigour of his justice.
It's our Saviors Inference, Luk. 6.36. It were not possible that the world should subsist one moment, if it were not that his mercy did moderate the rigour of his Justice.
and the less experience of Gods love and mercy in the pardon of them. That's a remarkable Parable to this purpose, Mat. 18.23. concerning the Servant who being indebted to his Lord ten thousand Talents, was yet forgiven out of great compassion.
and the less experience of God's love and mercy in the pardon of them. That's a remarkable Parable to this purpose, Mathew 18.23. Concerning the Servant who being indebted to his Lord ten thousand Talents, was yet forgiven out of great compassion.
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You know what sentence was passed upon him for it, Serve nequam, v. 32. O thou wicked servant, I forgive thee all thy debt, shouldst thou not also have had compassion on thy fellow servant,
You know what sentence was passed upon him for it, Serve nequam, v. 32. Oh thou wicked servant, I forgive thee all thy debt, Shouldst thou not also have had compassion on thy fellow servant,
The second kind of Reasons which I proposed for the enforcing of this Duty was in respect of men, with reference to whom this virtue of Moderation will appear to be a thing, I.
The second kind of Reasons which I proposed for the enforcing of this Duty was in respect of men, with Referente to whom this virtue of Moderation will appear to be a thing, I.
And that not only from the impotence of our faculties, and the prejudices we are liable unto upon the account of interests, which will strangely biass a mans judgment against clear evidence:
And that not only from the impotence of our faculties, and the prejudices we Are liable unto upon the account of interests, which will strangely bias a men judgement against clear evidence:
there being NONLATINALPHABET everywhere, not only in Nature and Scripture, but likewise in Political things, and the ordinary concernments of humane affairs,
there being everywhere, not only in Nature and Scripture, but likewise in Political things, and the ordinary concernments of humane affairs,
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and as for matters of Story and Fact that are variously reported, if a man hath not been an eye-witness of them himself, it cannot be but that he must give credit to them according to that esteem and opinion which he hath of the persons by whom they are related.
and as for matters of Story and Fact that Are variously reported, if a man hath not been an eyewitness of them himself, it cannot be but that he must give credit to them according to that esteem and opinion which he hath of the Persons by whom they Are related.
There is no considering man who hath with any serious thoughts reflected upon the common state and condition of mankind in this respect but must needs own and acknowledg the truth of that Saying, Pauci res ipsas sequuntur, plures nomina rerum, plurimi nomina Magistrorum.
There is no considering man who hath with any serious thoughts reflected upon the Common state and condition of mankind in this respect but must needs own and acknowledge the truth of that Saying, Pauci Rest Itself sequuntur, plures nomina rerum, Plurimi nomina Magistrorum.
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If an opinion or a design do but pretend to such a Name, they do accordingly either receive or reject it, without examining how far it doth really promote or prejudice the thing they aim at.
If an opinion or a Design do but pretend to such a Name, they do accordingly either receive or reject it, without examining how Far it does really promote or prejudice the thing they aim At.
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unless he will go out of the world (as the Apostle speaks upon another occasion) demean himself towards others, with this tenderness and moderation as to the things about which they differ.
unless he will go out of the world (as the Apostle speaks upon Another occasion) demean himself towards Others, with this tenderness and moderation as to the things about which they differ.
but many times those very courses which wise men take for the setling and securing of things, and which may in themselves have a natural aptitude to that purpose, are by the Providence of God made use of as the means and occasions of trouble and change:
but many times those very courses which wise men take for the settling and securing of things, and which may in themselves have a natural aptitude to that purpose, Are by the Providence of God made use of as the means and occasions of trouble and change:
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He that hath not yet learnt this lesson upon the experience of all those various revolutions we have seen in these latter Times may deserve to be taught it,
He that hath not yet learned this Lesson upon the experience of all those various revolutions we have seen in these latter Times may deserve to be taught it,
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Nothing is more obvious to any observing man than this, That when revolutions have happened men make this their security and refuge, that they have in the former state of things demeaned themselves with moderation,
Nothing is more obvious to any observing man than this, That when revolutions have happened men make this their security and refuge, that they have in the former state of things demeaned themselves with moderation,
And this, if any thing can, redounds to their advantage afterwards, especially if they have to do with such as have any true greatness or generosity of mind.
And this, if any thing can, redounds to their advantage afterwards, especially if they have to do with such as have any true greatness or generosity of mind.
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Indeed if there were any certain way to fix the state of things unto such an immutable stability as could not alter, it would upon that account be more excusable for a man to act with an uniform vigor and severity against every one that differed.
Indeed if there were any certain Way to fix the state of things unto such an immutable stability as could not altar, it would upon that account be more excusable for a man to act with an uniform vigor and severity against every one that differed.
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But supposing the meer possibility of change, nothing can be more irrational than to demean our selves so towards others with that harshness and severity as to render our selves incapable of receiving any kindness from them.
But supposing the mere possibility of change, nothing can be more irrational than to demean our selves so towards Others with that harshness and severity as to render our selves incapable of receiving any kindness from them.
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I do not speak this out of any compliance with that Machiavilian principle which directs a man to engage no further in any good cause than he can safely retreat.
I do not speak this out of any compliance with that Machiavellian principle which directs a man to engage no further in any good cause than he can safely retreat.
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But it should be without all kind of fierceness and bitterness against the persons of others, with as much forbearance and gentleness as the nature of the thing will bear.
But it should be without all kind of fierceness and bitterness against the Persons of Others, with as much forbearance and gentleness as the nature of the thing will bear.
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Considering that continual mutability which every condition is liable unto, and which no humane wisdom can foresee and prevent, that kind of demeanour is most rational, which may be most beneficial and safe as to our own particulars,
Considering that continual mutability which every condition is liable unto, and which not humane Wisdom can foresee and prevent, that kind of demeanour is most rational, which may be most beneficial and safe as to our own particulars,
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It will help to establish a mans title to these earthly things both with reference to His Possession of them. His Fruition of them. Psal. 37.11. The meek shall inherit the earth, and shall delight themselves in the abundance of peace.
It will help to establish a men title to these earthly things both with Referente to His Possession of them. His Fruition of them. Psalm 37.11. The meek shall inherit the earth, and shall delight themselves in the abundance of peace.
Which is afterward repeated by our Saviour, Mat. 5.5. and again in another place, Learn of me for I am meek and lowly, and ye shall find rest for your souls, Mat. 11.29. The most effectual means to attain unto a quiet state of life with others, is to carry our selves gently and kindly to them, v. 7. of this Chapter, And the peace of God which passeth all understanding shall keep your hearts and minds through Christ Iesus, 1 Pet. 3.10. The Apostle having exhorted them to be pitiful and courteous, not rendring evil for evil, or railing for railing, but contrariwise blessing, he presently subjoins, he that will love life and see good days, let him keep his tongue from evil, let him seek peace and ensue it.
Which is afterwards repeated by our Saviour, Mathew 5.5. and again in Another place, Learn of me for I am meek and lowly, and you shall find rest for your Souls, Mathew 11.29. The most effectual means to attain unto a quiet state of life with Others, is to carry our selves gently and kindly to them, v. 7. of this Chapter, And the peace of God which passes all understanding shall keep your hearts and minds through christ Iesus, 1 Pet. 3.10. The Apostle having exhorted them to be pitiful and courteous, not rendering evil for evil, or railing for railing, but contrariwise blessing, he presently subjoins, he that will love life and see good days, let him keep his tongue from evil, let him seek peace and ensue it.
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And then presently after, Who is he that will harm you if you be followers of that which is good? No such way to render our lives quiet, comfortable and safe,
And then presently After, Who is he that will harm you if you be followers of that which is good? No such Way to render our lives quiet, comfortable and safe,
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Whereas on the other side, that eagerness and fierceness of disposition, whereby a man is apt to be transported with heats and severity in matters of contest,
Whereas on the other side, that eagerness and fierceness of disposition, whereby a man is apt to be transported with heats and severity in matters of contest,
as it doth suppose such aestuations and storms as are inconsistent with inward serenity, so likewise will it occasion outward trouble and opposition from others.
as it does suppose such aestuations and storms as Are inconsistent with inward serenity, so likewise will it occasion outward trouble and opposition from Others.
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They who are always biting of others, will be in continual danger of being devoured by others, Gal. 5.15. Those two qualities of hateful and hating one another, are joined together as usual concomitants, Tit. 3.3. they who are apt to demean themselves as hating of others, will thereby be rendred hateful to them.
They who Are always biting of Others, will be in continual danger of being devoured by Others, Gal. 5.15. Those two qualities of hateful and hating one Another, Are joined together as usual concomitants, Tit. 3.3. they who Are apt to demean themselves as hating of Others, will thereby be rendered hateful to them.
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2. This vertue will be very advantageous to the peace and welfare of humane society in the general, which doth very much depend upon the mutual condescension and forbearance of men towards one another, in the things about which they differ:
2. This virtue will be very advantageous to the peace and welfare of humane society in the general, which does very much depend upon the mutual condescension and forbearance of men towards one Another, in the things about which they differ:
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It being utterly impossible, considering the infirmity and prejudice to which our judgments are liable, that we should always agree in the same apprehension of things.
It being utterly impossible, considering the infirmity and prejudice to which our Judgments Are liable, that we should always agree in the same apprehension of things.
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If upon every difference men should think themselves obliged to prosecute matters to the utmost height and rigour, such eager persons may easily from hence be induced to have recourse to Arms rather than such precious things as truth and justice shall suffer;
If upon every difference men should think themselves obliged to prosecute matters to the utmost height and rigour, such eager Persons may Easily from hence be induced to have recourse to Arms rather than such precious things as truth and Justice shall suffer;
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and being once thus engaged, it will be impossible (if they will act consistently) to end their differences by any accommodation, they must fight it out to the last till one side be wholly subdued and destroyed.
and being once thus engaged, it will be impossible (if they will act consistently) to end their differences by any accommodation, they must fight it out to the last till one side be wholly subdued and destroyed.
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And therefore upon all these accounts the truth of the Doctrine will appear very evident, viz. That 'tis the duty of Christians to give signal testimony of their equity and moderation upon all occasions of difference and contests with one another.
And Therefore upon all these accounts the truth of the Doctrine will appear very evident, viz. That it's the duty of Christians to give signal testimony of their equity and moderation upon all occasions of difference and contests with one Another.
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and earnestness of affection in the prosecuting of such things as are our duty, and in opposing such things whereby we are hindred in the performance of our duty.
and earnestness of affection in the prosecuting of such things as Are our duty, and in opposing such things whereby we Are hindered in the performance of our duty.
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and against all such persons and things as are enemies and hindrances of it. So that these things are not opposite, but consistent with, and subservient to one another.
and against all such Persons and things as Are enemies and hindrances of it. So that these things Are not opposite, but consistent with, and subservient to one Another.
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And as for that other Branch of the Objection concerning strictness and exactness of duty, from which a man ought not to deviate out of compliance with others.
And as for that other Branch of the Objection Concerning strictness and exactness of duty, from which a man ought not to deviate out of compliance with Others.
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Now Divine Laws themselves are capable of relaxation, which is the meaning of that Proverbial saying so frequent in Scripture, That God will have mercy and not sacrifice.
Now Divine Laws themselves Are capable of relaxation, which is the meaning of that Proverbial saying so frequent in Scripture, That God will have mercy and not sacrifice.
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'Tis certain that there are several other virtues of near affinity to this, such as are either the effects or concomitants of this virtue, by which the reality of it may be known.
It's certain that there Are several other Virtues of near affinity to this, such as Are either the effects or concomitants of this virtue, by which the reality of it may be known.
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1. Mutual forbearance towards one another, not taking all the advantages we may have of vindicating our selves, making allowance for the infirmity of those by whom we are injured.
1. Mutual forbearance towards one Another, not taking all the advantages we may have of vindicating our selves, making allowance for the infirmity of those by whom we Are injured.
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but our neighbour for his good: For even Christ pleased not himself. Rom. 15.1. We are to comfort the feeble-minded, and to support the weak, 1 Thes. 5 14; not to be harsh and rigorous towards them.
but our neighbour for his good: For even christ pleased not himself. Rom. 15.1. We Are to Comfort the feeble-minded, and to support the weak, 1 Thebes 5 14; not to be harsh and rigorous towards them.
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2. A readiness to forgive and conceal the manifest injuries of others, when either the glory of God or the good of men either publick or private shall require it of us.
2. A readiness to forgive and conceal the manifest injuries of Others, when either the glory of God or the good of men either public or private shall require it of us.
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not suddenly tired or discouraged by the continuance of the things we suffer, or the delay of the things we hope for. 1 Cor. 13.4. Charity suffereth long, and is kind. vers.
not suddenly tired or discouraged by the Continuance of the things we suffer, or the Delay of the things we hope for. 1 Cor. 13.4. Charity suffers long, and is kind. vers.
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taking doubtful matters in the best sense; chusing rather to offend by too much mildness than by too much severity. 5. Aequanimity, meekness, gentleness;
taking doubtful matters in the best sense; choosing rather to offend by too much mildness than by too much severity. 5. Equanimity, meekness, gentleness;
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not difficultly appeased, especially upon submission and repentance. Such an evenness and smoothness of disposition, as doth not only serve to attemper anger,
not difficultly appeased, especially upon submission and Repentance. Such an evenness and smoothness of disposition, as does not only serve to attemper anger,
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Manageing the business of our converse with others, without murmurings and disputings, Phil. 2.14. This same disputacity, or aptness to contend for victory, is no small occasion of discord amongst men.
Managing the business of our converse with Others, without murmurings and disputings, Philip 2.14. This same disputacity, or aptness to contend for victory, is no small occasion of discord among men.
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And on the contrary, this willingness to condescend, not leaning too much to our own understanding, is a special means to promote amity and peace amongst them.
And on the contrary, this willingness to condescend, not leaning too much to our own understanding, is a special means to promote amity and peace among them.
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This very word in the Text being used by the Apostle, 1 Tim. 3.3. is there by Beza interpreted to be of the same sense with NONLATINALPHABET, apt to yield and submit, non facilè contentiosus, not easily provoked to contentious disputes nor pertinacious in them.
This very word in the Text being used by the Apostle, 1 Tim. 3.3. is there by Beza interpreted to be of the same sense with, apt to yield and submit, non facilè contentiosus, not Easily provoked to contentious disputes nor pertinacious in them.
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Let a man look over the whole Doctrine of the Gospel in the New Testament, and he shall find that there is not any other virtue or duty whatsoever so often and so earnestly inculcated as those of this nature;
Let a man look over the Whole Doctrine of the Gospel in the New Testament, and he shall find that there is not any other virtue or duty whatsoever so often and so earnestly inculcated as those of this nature;
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as if our Saviour had designed to fix upon these, as being the grand Criteria whereby his Followers should be distinguished from all other Sects and Professions of men in the world.
as if our Saviour had designed to fix upon these, as being the grand Criteria whereby his Followers should be distinguished from all other Sects and Professions of men in the world.
Now if we desire to make enquiry concerning our own conditions in this respect, these are some of those Concomitants, effects, properties whereby this moderation is to be discerned.
Now if we desire to make enquiry Concerning our own conditions in this respect, these Are Some of those Concomitants, effects, properties whereby this moderation is to be discerned.
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They that are for moderation in the managing of affairs at one time, and yet perhaps at another will look upon it as an argument of disaffection and style it by the name of lukewarmness and detestable neutrality, such persons cannot be said to love the virtue of Moderation but the blessing and happiness of it.
They that Are for moderation in the managing of affairs At one time, and yet perhaps At Another will look upon it as an argument of disaffection and style it by the name of lukewarmness and detestable neutrality, such Persons cannot be said to love the virtue of Moderation but the blessing and happiness of it.
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He is the Father of Mercies, the God of all consolation. His appearance was in the soft and still voice, 1 King. 19.10, 11; not in whirlwinds and Hurricanes:
He is the Father of mercies, the God of all consolation. His appearance was in the soft and still voice, 1 King. 19.10, 11; not in whirlwinds and Hurricanes:
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like rain on the mowen grass, Psal. 72.6. He shall not cry, nor his voice be heard in the street, Isa. 42.2. The Holy Ghost was pleased to appear in the shape of a Dove, the emblem of Meekness.
like rain on the mowen grass, Psalm 72.6. He shall not cry, nor his voice be herd in the street, Isaiah 42.2. The Holy Ghost was pleased to appear in the shape of a Dove, the emblem of Meekness.
It seems very obvious for men to reflect what thoughts they have had concerning such persons as have been the chief drivers on of several interests, in those wild revolutions we have seen of late;
It seems very obvious for men to reflect what thoughts they have had Concerning such Persons as have been the chief drivers on of several interests, in those wild revolutions we have seen of late;
and refuse the still waters of Shiloah which run soft and gently, as the Prophet speaks, Isa. 8.6. such are no friends to peace, because 'tis the latter which is the river whose streams must make glad the City of God, Psal. 46.4. that is, must promote the quiet and flourishing state of the Church, as a Reverend Prelate hath elegantly exprest it:
and refuse the still waters of Shiloach which run soft and gently, as the Prophet speaks, Isaiah 8.6. such Are no Friends to peace, Because it's the latter which is the river whose streams must make glad the city of God, Psalm 46.4. that is, must promote the quiet and flourishing state of the Church, as a Reverend Prelate hath elegantly expressed it:
3. It will prove pernicious to a mans self. For which I shall only give that one instance, Luk. 9.55. the two Disciples there, Iames and Iohn, those Sons of thunder, being much offended with the Samaritans, who refused to receive our Saviour, would needs in their immoderate zeal have fire from Heaven to destroy them;
3. It will prove pernicious to a men self. For which I shall only give that one instance, Luk. 9.55. the two Disciples there, James and John, those Sons of thunder, being much offended with the Samaritans, who refused to receive our Saviour, would needs in their immoderate zeal have fire from Heaven to destroy them;
For which they had a Scripture example in the story of Elias. But what must have been the consequence of this? Why a while after our Saviour went up to Ierusalem, where he was Crucified,
For which they had a Scripture Exampl in the story of Elias. But what must have been the consequence of this? Why a while After our Saviour went up to Ierusalem, where he was crucified,
Therefore why should not that likewise be destroyed by fire? Of such a large and comprehensive mischief is this sin, according to the natural consequences of it.
Therefore why should not that likewise be destroyed by fire? Of such a large and comprehensive mischief is this since, according to the natural consequences of it.
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They who are to consult publick settlement should have special regard to this equity and moderation, thereby to heal the minds of men and to compose their differences.
They who Are to consult public settlement should have special regard to this equity and moderation, thereby to heal the minds of men and to compose their differences.
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I cannot omit that passage out of Seneca, so proper to this purpose, Quod si dii placabiles & aequi delicta potentium non statim fulminibus prosequuntur, quanto aequius est, homines hominibus praepositos miti animo exercere imperium.
I cannot omit that passage out of Senecca, so proper to this purpose, Quod si Gods placabiles & Aequi Delicta potentium non Immediately fulminibus prosequuntur, quanto aequius est, homines hominibus Prepositos miti animo exercere imperium.
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If God doth not presently take vengeance of our faults with thunder from heaven, why should not men by his example become gentle and mild towards one another.
If God does not presently take vengeance of our Faults with thunder from heaven, why should not men by his Exampl become gentle and mild towards one Another.
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Is he thus favourable to me for this end, that I may be severe and cruel to others? Hath he forgiven my Talents, that I may rigorously exact the pence from my brother? That man who hath but any sparks of Religion or ingenuity, cannot chuse but be either overwhelmed with confusion,
Is he thus favourable to me for this end, that I may be severe and cruel to Others? Hath he forgiven my Talents, that I may rigorously exact the pence from my brother? That man who hath but any sparks of Religion or ingenuity, cannot choose but be either overwhelmed with confusion,
shewing the true nature and necessity of it, and how seasonable and proper the pressing of it hath been and will continually be for all places and times;
showing the true nature and necessity of it, and how seasonable and proper the pressing of it hath been and will continually be for all places and times;
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And more particularly for such as in any revolution are apt to think it least seasonable, who for that very reason have more need to be put in remembrance of their duty in this particular.
And more particularly for such as in any revolution Are apt to think it least seasonable, who for that very reason have more need to be put in remembrance of their duty in this particular.
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being in some sense the object of it, according to that definition of Seneca where he describes Clemency and Moderation to be Temperantia animi in potestate Vlciscendi ;
being in Some sense the Object of it, according to that definition of Senecca where he describes Clemency and Moderation to be Temperantia animi in potestate Vlciscendi;
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In the former part of this Epistle, the Apostle had insisted at large upon several points of faith, more particularly upon that great Doctrine of Justification.
In the former part of this Epistle, the Apostle had insisted At large upon several points of faith, more particularly upon that great Doctrine of Justification.
In this Chapter he proceeds to lay down certain precepts of Christianity concerning practice and obedience, beginning with those that refer to God, in the three first verses :
In this Chapter he proceeds to lay down certain Precepts of Christianity Concerning practice and Obedience, beginning with those that refer to God, in the three First Verses:
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And amongst them, with that which is the foundation of all the rest, namely that we wholly devote and resign up our selves unto his spiritual service. v. 1.
And among them, with that which is the Foundation of all the rest, namely that we wholly devote and resign up our selves unto his spiritual service. v. 1.
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Then he proceeds to such duties as we owe to our Neighbours, whether, 1. Those that are fellow-members of the same Church, partakers of the same faith;
Then he proceeds to such duties as we owe to our Neighbours, whither, 1. Those that Are Fellow members of the same Church, partakers of the same faith;
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so the 70 translate that place, Gen. 22.2. Thine onely Son, thy dearly beloved Son. In which sense 'tis frequently used by other Greek Authors, Homer, Plutarch, and others (as divers Criticks have observed.) It signifies the dearest and most intimate affection.
so the 70 translate that place, Gen. 22.2. Thine only Son, thy dearly Beloved Son. In which sense it's frequently used by other Greek Authors, Homer, Plutarch, and Others (as diverse Critics have observed.) It signifies the dearest and most intimate affection.
The Apostle doth use it both here and in several other places, that by so mild and obliging a compellation he might the better insinuate and prevail with those whom he is to perswade:
The Apostle does use it both Here and in several other places, that by so mild and obliging a compellation he might the better insinuate and prevail with those whom he is to persuade:
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2. The Precept or Prohibition it self, NONLATINALPHABET, non vosmet ipsos defendentes. So the Vulgar, very improperly both as to the force of the word and the scope of the place.
2. The Precept or Prohibition it self,, non vosmet ipsos defendentes. So the vulgar, very improperly both as to the force of the word and the scope of the place.
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1. What this NONLATINALPHABET, Vltio or Vindicta is may be very proper to be discussed, because 'tis by several Authors used in such various and equivocal senses;
1. What this, Vltio or Vindictae is may be very proper to be discussed, Because it's by several Authors used in such various and equivocal Senses;
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As this passion is duly guided in the exercise of its acts, by the rules of justice and prudence, both as to the proper objects, acts and circumstances of it,
As this passion is duly guided in the exercise of its acts, by the rules of Justice and prudence, both as to the proper objects, acts and Circumstances of it,
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so 'tis a virtue. As it doth deviate from and transgress these rules, so 'tis a vice. Which may be said of all the other passions likewise, Anger, Love, Fear, &c. Though because of the general proclivity of men to offend in this kind,
so it's a virtue. As it does deviate from and transgress these rules, so it's a vice. Which may be said of all the other passion likewise, Anger, Love, fear, etc. Though Because of the general proclivity of men to offend in this kind,
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That desire which a man may have of occasioning to another some trouble and inconvenience upon the account of injury suffered from him, this is not absolutely and abstractedly considered, in it self evil,
That desire which a man may have of occasioning to Another Some trouble and inconvenience upon the account of injury suffered from him, this is not absolutely and abstractedly considered, in it self evil,
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but may be both lawful and commendable, provided that the thing hereby chiefly aimed at be such a moderate castigation as may be requisite for the conviction and the amendment of the offender, a keeping up the authority of Laws,
but may be both lawful and commendable, provided that the thing hereby chiefly aimed At be such a moderate castigation as may be requisite for the conviction and the amendment of the offender, a keeping up the Authority of Laws,
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There being a vast difference betwixt the study of revenge, and the endeavour of reparation. This latter being no ways opposite to Christian love, meekness, mutual forgiveness;
There being a vast difference betwixt the study of revenge, and the endeavour of reparation. This latter being no ways opposite to Christian love, meekness, mutual forgiveness;
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namely the publick Magistrate, whose proper office this is, He is the Minister of God, a revenger, NONLATINALPHABET, the same word as in the Text, to execute wrath upon him that doth evil, saith the Apostle in the next Chapter, Rom. 13.4.
namely the public Magistrate, whose proper office this is, He is the Minister of God, a revenger,, the same word as in the Text, to execute wrath upon him that does evil, Says the Apostle in the next Chapter, Rom. 13.4.
who do it with insolence, bitterness, contumely (which are against the common Laws of humanity) such as do not principally respect the good of the Community,
who doe it with insolence, bitterness, contumely (which Are against the Common Laws of humanity) such as do not principally respect the good of the Community,
Take heed of invading his Office. Leave him to his own work. Commit your selves to him that judgeth righteously, 1 Pet. 2.23. 3. It may refer to our own wrath. To the impetuousness of which we must so far give place as not to act any thing upon the instigation of it.
Take heed of invading his Office. Leave him to his own work. Commit your selves to him that Judgeth righteously, 1 Pet. 2.23. 3. It may refer to our own wrath. To the impetuousness of which we must so Far give place as not to act any thing upon the instigation of it.
For it is written, Vengeance is mine, I will repay saith the Lord, NONLATINALPHABET, which refers to that place, Deut. 32.35 ▪ and to that Psal. 94.1. O Lord God to whom vengeance belongeth.
For it is written, Vengeance is mine, I will repay Says the Lord,, which refers to that place, Deuteronomy 32.35 ▪ and to that Psalm 94.1. Oh Lord God to whom vengeance belongeth.
And then it follows in the next verse of the Text, which is cited out of Prov. 25.21. Therefore if thine enemy hunger, feed him, if he thirst give him drink.
And then it follows in the next verse of the Text, which is cited out of Curae 25.21. Therefore if thine enemy hunger, feed him, if he thirst give him drink.
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Be kind and benevolous to him, not only in case of extreme exigence, but so often as you have opportunity of procuring any considerable advantage to his condition, For in so doing thou shalt heap coals of fire upon his head, whereby he shall be either melted into kindness, or burnt for his obdurateness.
Be kind and benevolous to him, not only in case of extreme exigence, but so often as you have opportunity of procuring any considerable advantage to his condition, For in so doing thou shalt heap coals of fire upon his head, whereby he shall be either melted into kindness, or burned for his obdurateness.
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it being against the chief scope of the place, and the highest kind of revenge for a man to aim at the exposing of another to divine wrath and vengeance;
it being against the chief scope of the place, and the highest kind of revenge for a man to aim At the exposing of Another to divine wrath and vengeance;
Nimis durus est animus, qui si dilectionem nolit impendere, nolit rependere, saith St. Austin. That man must needs be of a very savage inflexible temper, who is not to be bent by gentleness and kindness.
Nimis Durus est animus, qui si dilectionem nolit impendere, nolit rependere, Says Saint Austin. That man must needs be of a very savage inflexible temper, who is not to be bent by gentleness and kindness.
Some conceive this phrase to be an allusion to the custom of Artificers in their dealing with metals, which when they cannot bring to fusion by putting fire under them, they use to heap live coals on the head or top of them,
some conceive this phrase to be an allusion to the custom of Artificers in their dealing with metals, which when they cannot bring to fusion by putting fire under them, they use to heap live coals on the head or top of them,
But now because the most usual sense of this expression, coals of fire, doth denote punishment and vengeance, according to the proper importance of it in other Scriptures,
But now Because the most usual sense of this expression, coals of fire, does denote punishment and vengeance, according to the proper importance of it in other Scriptures,
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And 'tis most suitable to that clause in the precedent verse, Vengeance is mine. Though withal it must be granted, that the precept in the verse immediately following of overcoming evil with good, doth seem to favour more the former sense.
And it's most suitable to that clause in the precedent verse, Vengeance is mine. Though withal it must be granted, that the precept in the verse immediately following of overcoming evil with good, does seem to favour more the former sense.
The Apostle doth in this place insist much upon it, frequently repeats the prohibition to this purpose, which he endeavours to insinuate by the most loving perswasions,
The Apostle does in this place insist much upon it, frequently repeats the prohibition to this purpose, which he endeavours to insinuate by the most loving persuasions,
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Though I know very well that divers eminent Authors, the learned Grotius and others do from hence endeavour to prove the insufficiency of Reason and Philosophy for the discovery and attainment of true virtue.
Though I know very well that diverse eminent Authors, the learned Grotius and Others do from hence endeavour to prove the insufficiency of Reason and Philosophy for the discovery and attainment of true virtue.
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The same Authors abounding in many severe prohibitions against this vice. Besides the many arguments they produce of the unlawfulness and mischief of it,
The same Authors abounding in many severe prohibitions against this vice. Beside the many Arguments they produce of the unlawfulness and mischief of it,
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And the plain truth is, there is not any one thing in morality that is capable of being made out by clearer natural evidence than the sinfulness of revenge, supposing men to live under Laws and Government,
And the plain truth is, there is not any one thing in morality that is capable of being made out by clearer natural evidence than the sinfulness of revenge, supposing men to live under Laws and Government,
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As for Scripture evidence to this purpose out of the Old Testament, nothing can be more express than that place, Levit. 19.18. Thou shalt not avenge nor bear any grudg against the children of thy people, but thou shalt love thy neighbour as thy self.
As for Scripture evidence to this purpose out of the Old Testament, nothing can be more express than that place, Levit. 19.18. Thou shalt not avenge nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thy self.
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To which is annexed the same reason as in the Text, I am the Lord. Nor is this to be extended meerly to their persons, but to their possessions likewise.
To which is annexed the same reason as in the Text, I am the Lord. Nor is this to be extended merely to their Persons, but to their possessions likewise.
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Though it cannot be denied that amongst the Judicial Laws of the Iewish Nation, there are some that seem to make an allowance and indulgence for the frowardness and hardness of that people in this particular (whether the revenger of blood were not commanded to kill the man-slayer see Weemes, 2. Vol. 2. part, p. 129.) as that concerning the liberty for the avenger of blood, while his heart is hot, to pursue him that had unwittingly slain his neighbour,
Though it cannot be denied that among the Judicial Laws of the Jewish nation, there Are Some that seem to make an allowance and indulgence for the frowardness and hardness of that people in this particular (whither the revenger of blood were not commanded to kill the manslayer see Weems, 2. Vol. 2. part, p. 129.) as that Concerning the liberty for the avenger of blood, while his heart is hight, to pursue him that had unwittingly slave his neighbour,
and if he could overtake him before he got to one of the Cities of Refuge to be revenged of him, Deut. 19.6. Iosh. 20.3. Besides those other Laws of retaliation, of an eye for an eye, and a tooth for a tooth;
and if he could overtake him before he god to one of the Cities of Refuge to be revenged of him, Deuteronomy 19.6. Joshua 20.3. Beside those other Laws of retaliation, of an eye for an eye, and a tooth for a tooth;
Where not only the doing of mischief our selves, but the rejoicing at that which upon any other account doth happen to him is prohibited as an unworthy thing.
Where not only the doing of mischief our selves, but the rejoicing At that which upon any other account does happen to him is prohibited as an unworthy thing.
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And David complains of it as very injurious dealing that his enemies rejoiced at his adversity, Psal. 35.15. though he had compassion on them when they were sick, and behaved himself as to his friend or brother. Ezek. 25.12.
And David complains of it as very injurious dealing that his enemies rejoiced At his adversity, Psalm 35.15. though he had compassion on them when they were sick, and behaved himself as to his friend or brother. Ezekiel 25.12.
therefore thus saith the Lord, Behold I will stretch out my hands against the Philistines, and I will execute great vengeance upon them, with furious rebukes.
Therefore thus Says the Lord, Behold I will stretch out my hands against the philistines, and I will execute great vengeance upon them, with furious rebukes.
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He expects that Christians should be so far from being overcome with this passion of private revenge, that they should rather suffer patiently a second and third injury than revenge one.
He expects that Christians should be so Far from being overcome with this passion of private revenge, that they should rather suffer patiently a second and third injury than revenge one.
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For if you love them that love you, what reward have you, do not even Publicans and sinners the same? But when once you come to love and do good to enemies, this will prove you to be children of the Highest, and render you perfect as your Heavenly Father is perfect, ver. 48. Mat. 6. Having taught his Disciples that form of prayer, wherein they are to beg a conditional pardon of their own sins, Forgive us our trespasses as we forgive them that trespass against us.
For if you love them that love you, what reward have you, do not even Publicans and Sinners the same? But when once you come to love and do good to enemies, this will prove you to be children of the Highest, and render you perfect as your Heavenly Father is perfect, ver. 48. Mathew 6. Having taught his Disciples that from of prayer, wherein they Are to beg a conditional pardon of their own Sins, Forgive us our Trespasses as we forgive them that trespass against us.
Of which it may be said (as of the fifth Commandment that it was the first with promise ) so was this the first, the only Petition with condition. And having signified this form, he returns immediately after to comment upon this clause (singling it out from all the other Petitions as laying great weight upon it) and this he doth both positively, ver. 14. For if ye forgive men their trespasses,
Of which it may be said (as of the fifth Commandment that it was the First with promise) so was this the First, the only Petition with condition. And having signified this from, he returns immediately After to comment upon this clause (singling it out from all the other Petitions as laying great weight upon it) and this he does both positively, ver. 14. For if you forgive men their Trespasses,
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he must carry in his own bosom the evidence that his sins are unpardoned, and likewise a bar and incapacity, whereby he is disabled to ask or expect the forgiveness of them.
he must carry in his own bosom the evidence that his Sins Are unpardoned, and likewise a bar and incapacity, whereby he is disabled to ask or expect the forgiveness of them.
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To which may be added that Precept of being reconciled to our brother before we bring our gift to the Altar, Mat. 5. The thoughts of revenge will render our offerings and services unacceptable.
To which may be added that Precept of being reconciled to our brother before we bring our gift to the Altar, Mathew 5. The thoughts of revenge will render our offerings and services unacceptable.
As likewise that Parable concerning the wicked servant, Mat. 18. who refused to forgive his fellow servant a hundred pence, though his Lord had remitted to him ten thousand Talents.
As likewise that Parable Concerning the wicked servant, Mathew 18. who refused to forgive his fellow servant a hundred pence, though his Lord had remitted to him ten thousand Talents.
I might mention several Examples to this purpose; that of Ioseph towards his Brethren: that of Iob, Chap. 31.29. who professed that he rejoiced not at the destruction of him that hated him;
I might mention several Examples to this purpose; that of Ioseph towards his Brothers: that of Job, Chap. 31.29. who professed that he rejoiced not At the destruction of him that hated him;
We that are poor dependant Creatures, earthen vessels, worms and no men, think our selves highly injured and affronted when those that are in any inferiour relation to us, our children or servants shall take upon them to revenge themselves upon one another without appealing to us to do them right.
We that Are poor dependant Creatures, earthen vessels, worms and no men, think our selves highly injured and affronted when those that Are in any inferior Relation to us, our children or Servants shall take upon them to revenge themselves upon one Another without appealing to us to do them right.
Why, God is infinitely more just, powerful, omniscient, and therefore hath much more reason to resent it as an high indignity when his creatures and vassals shall so far forget their dependance upon him as to invade his office.
Why, God is infinitely more just, powerful, omniscient, and Therefore hath much more reason to resent it as an high indignity when his creatures and vassals shall so Far forget their dependence upon him as to invade his office.
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'Tis true indeed, as for such barbarous savage people as live wild, without being associated and united by those bonds of justice, 'tis no wonder if such be continually retaliating of injuries according to the opportunities and advantages they can get over one another;
It's true indeed, as for such barbarous savage people as live wild, without being associated and united by those bonds of Justice, it's no wonder if such be continually retaliating of injuries according to the opportunities and advantages they can get over one Another;
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And thus likewise is it with such publick persons, betwixt whom there is no common Judg to state and vindicate their differences (as Soveraign Princes are) there being in such cases no other remedy (unless they can accommodate things by Treaty) but that War must follow,
And thus likewise is it with such public Persons, betwixt whom there is no Common Judge to state and vindicate their differences (as Sovereign Princes Are) there being in such cases no other remedy (unless they can accommodate things by Treaty) but that War must follow,
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But when men are once associated under Government and Laws, they must then have recourse to such as are deputed to this office of vindicating common justice.
But when men Are once associated under Government and Laws, they must then have recourse to such as Are deputed to this office of vindicating Common Justice.
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nor for matters of moment, till all other ways of accommodation have been first offered and tried, Law being a kind of War, which must be the last means for Peace.
nor for matters of moment, till all other ways of accommodation have been First offered and tried, Law being a kind of War, which must be the last means for Peace.
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3. 'Tis against the very scope and spirit of Christianity, which consists in self-denial, taking up the Cross, meekness, loving our enemies, forgiving such as trespass against us.
3. It's against the very scope and Spirit of Christianity, which consists in self-denial, taking up the Cross, meekness, loving our enemies, forgiving such as trespass against us.
Nothing becomes humane nature more than gentleness and humanity. Laus humanitatis potius quam voluptas ultionis concupiscenda est, saith one of the Roman Orators.
Nothing becomes humane nature more than gentleness and humanity. Laus humanitatis potius quam voluptas ultionis concupiscenda est, Says one of the Roman Orators.
If we cannot stop at the first blow, why should we expect that our adversary should stop at the second? He that will strike when he is not provoked, will do so much more when he is smitten again,
If we cannot stop At the First blow, why should we expect that our adversary should stop At the second? He that will strike when he is not provoked, will do so much more when he is smitten again,
Et quid refert primus pecces an ultimus? And what advantage is there for a man to be first or second in an evil action? It cannot certainly be any good argument, that because such an one sinned first, therefore we will second him:
Et quid refert primus Pieces an Ultimus? And what advantage is there for a man to be First or second in an evil actium? It cannot Certainly be any good argument, that Because such an one sinned First, Therefore we will second him:
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Qui dolorem regerit tantum excusatius peccat (saith Seneca), He that doth revenge, doth sin as well as the other, though he have this excuse for it, that he was first provoked to it.
Qui dolorem regerit Tantum excusatius peccat (Says Senecca), He that does revenge, does sin as well as the other, though he have this excuse for it, that he was First provoked to it.
He that hath newly received an injury, and hath the sense of it fresh upon his own mind, doth thereby better understand the vexation and grievousness of it;
He that hath newly received an injury, and hath the sense of it fresh upon his own mind, does thereby better understand the vexation and grievousness of it;
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and therefore for him to deal hardly with others, whilst he hath this sense fresh upon him, must needs from hence receive an aggravation, Qui exemplo peccat, bis peccat, he having immediately before experimented the deformity and mischief of that sin in another.
and Therefore for him to deal hardly with Others, while he hath this sense fresh upon him, must needs from hence receive an aggravation, Qui exemplo peccat, bis peccat, he having immediately before experimented the deformity and mischief of that since in Another.
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If it be objected against all this which hath been delivered, that we read sometimes in Scripture of good men who are said to rejoice at the sight of vengeance upon others, Psal. 58.10. The righteous shall rejoice when he seeth the vengeance.
If it be objected against all this which hath been Delivered, that we read sometime in Scripture of good men who Are said to rejoice At the sighed of vengeance upon Others, Psalm 58.10. The righteous shall rejoice when he sees the vengeance.
So St. Paul, 2 Tim. 4.14. speaking of Alexander the Coppersmith doing him much harm, adds, the Lord reward him according to his works. And Revel. 6.10.
So Saint Paul, 2 Tim. 4.14. speaking of Alexander the Coppersmith doing him much harm, adds, the Lord reward him according to his works. And Revel. 6.10.
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so he may rejoice at those sufferings as they are accomplishments of Divine justice, though not as they are revenge for his particular injuries. 2. To speak unto God that he would vindicate us, is but to appeal unto the supreme Judg that he would do us right, to commit our cause unto him that judgeth righteously, as is said of our Saviour, 1 Pet. 2.23.
so he may rejoice At those sufferings as they Are accomplishments of Divine Justice, though not as they Are revenge for his particular injuries. 2. To speak unto God that he would vindicate us, is but to appeal unto the supreme Judge that he would do us right, to commit our cause unto him that Judgeth righteously, as is said of our Saviour, 1 Pet. 2.23.
Though this should be in such a manner as may tend to the conviction, reformation and forgiveness of the offending person, rather than to his ruin and condemnation;
Though this should be in such a manner as may tend to the conviction, Reformation and forgiveness of the offending person, rather than to his ruin and condemnation;
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unless it be for such extraordinary persons as have a spirit of discerning, and are able to penetrate into the true state of men as to their implacable incorrigible condition.
unless it be for such extraordinary Persons as have a Spirit of discerning, and Are able to penetrate into the true state of men as to their implacable incorrigible condition.
Other persons should consider what spirit they are of as our Saviour tells the Disciples Iames and Iohn. Every man may not call for fire from heaven to destroy others, though Elias did and might.
Other Persons should Consider what Spirit they Are of as our Saviour tells the Disciples James and John. Every man may not call for fire from heaven to destroy Others, though Elias did and might.
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1. To examine whether we our selves are not guilty of this sin? There is no one thing wherein the corruption of nature is more apt to exert it self than in offences of this kind,
1. To examine whither we our selves Are not guilty of this since? There is no one thing wherein the corruption of nature is more apt to exert it self than in offences of this kind,
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According to that measure which there is in any, either of impotence, pride, cowardice, cruelty, narrowness of mind, selfishness, in such a proportion must that man be of a vindicative temper.
According to that measure which there is in any, either of impotence, pride, cowardice, cruelty, narrowness of mind, selfishness, in such a proportion must that man be of a vindicative temper.
And on the other side, he that is open and free in his way of converse, apt to put the best construction upon things, to take more notice of the virtues and kindnesses of men than of their failings, not subject to jealousies and evil surmisings,
And on the other side, he that is open and free in his Way of converse, apt to put the best construction upon things, to take more notice of the Virtues and Kindnesses of men than of their failings, not Subject to jealousies and evil surmisings,
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and humbled my soul with fasting, I behaved my self as though he had been my friend or brother, I bowed down heavily as one that mourneth for his mother.
and humbled my soul with fasting, I behaved my self as though he had been my friend or brother, I bowed down heavily as one that Mourneth for his mother.
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but are continually reviling their persons, aggravating their faults, adding to and increasing their sufferings, 'tis a sure sign this of a vindicative temper.
but Are continually reviling their Persons, aggravating their Faults, adding to and increasing their sufferings, it's a sure Signen this of a vindicative temper.
nay if he indulge himself in such kind of vices, 'tis altogether in vain for such a man in his punishing of offenders, to pretend to zeal for the upholding of Law and justice, and the glory of God.
nay if he indulge himself in such kind of vices, it's altogether in vain for such a man in his punishing of offenders, to pretend to zeal for the upholding of Law and Justice, and the glory of God.
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There are these six things that do usually accompany it, either as causes, effects, or properties of it, Folly, Pride, Impotence, Cowardice, Cruelty, Ingratitude.
There Are these six things that do usually accompany it, either as Causes, effects, or properties of it, Folly, Pride, Impotence, Cowardice, Cruelty, Ingratitude.
And the Wise man tells us, that anger resteth in the bosom of fools, Eccles. 7.9. 'Tis the fool that rageth, Prov. 14.16. The discretion of a man will teach him to defer his anger, Prov. 19.11.
And the Wise man tells us, that anger rests in the bosom of Fools, Eccles. 7.9. It's the fool that rages, Curae 14.16. The discretion of a man will teach him to defer his anger, Curae 19.11.
'Tis from the opinion and conceit which they have of their own worth, that they are apt to aggravate every trespass as an high indignity. Fierceness doth arise from Pride.
It's from the opinion and conceit which they have of their own worth, that they Are apt to aggravate every trespass as an high indignity. Fierceness does arise from Pride.
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He that is puffed up with high imaginations of himself and of his own deserts, Iove dignas concipit iras. What? such a man as he? of so much worth to be so unworthily used by such an one? and thus (as one well expresseth it) as the boar whets and sharpens his tusks in his own foam, so doth a proud man excite and sharpen his own indignation and revenge in the frothy imagination of his own worth.
He that is puffed up with high Imaginations of himself and of his own deserts, Iove dignas concipit iras. What? such a man as he? of so much worth to be so unworthily used by such an one? and thus (as one well Expresses it) as the boar whets and sharpens his tusks in his own foam, so does a proud man excite and sharpen his own Indignation and revenge in the frothy imagination of his own worth.
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3. Impotence, weakness, narrowness of soul, which is apt to make a man suspicious, to startle and be provoked at every shadow. Quo infirmiores eo magis iracundi.
3. Impotence, weakness, narrowness of soul, which is apt to make a man suspicious, to startle and be provoked At every shadow. Quo infirmiores eo magis iracundi.
To be always fretting and aggravating of injuries, formicarum & muscarum est (saith Plutarch) belongs to such little impotent creatures as Ants and Flies.
To be always fretting and aggravating of injuries, formicarum & muscarum est (Says Plutarch) belongs to such little impotent creatures as Aunts and Flies.
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And to the same purpose Seneca, Pusilli hominis est & miseri repetere mordentem. 'Tis the property of small and mean wretches to be always retaliating.
And to the same purpose Senecca, Pusilis hominis est & miseri repetere mordentem. It's the property of small and mean wretches to be always retaliating.
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Mures & formicae, si manum admoveris, ora convertunt. Imbecillia, se laedi putant si tanguntur. The more impotent any thing is, the more suspicious and vindicative is it.
Mures & formicae, si manum admoveris, ora convertunt. Imbecillia, se laedi Putant si tanguntur. The more impotent any thing is, the more suspicious and vindicative is it.
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I cannot omit that one more out of the Satyrist. Iuvenal. Sat. 13. — Quippe minuti Semper & infirmi est animi exiguique voluptas Vltio, continuò sic collige, quod vindictâ Nemo magis gaudet quam foemina, &c.
I cannot omit that one more out of the Satirist. Juvenal. Sat. 13. — Quip minuti Semper & infirmi est animi exiguique voluptas Vltio, continuò sic collige, quod vindictâ Nemo magis Gadet quam foemina, etc.
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I have the rather mentioned several of these Sayings out of the Heathen Writers, in confirmation of what before I asserted, That Revenge is a sin against the light of Nature,
I have the rather mentioned several of these Sayings out of the Heathen Writers, in confirmation of what before I asserted, That Revenge is a since against the Light of Nature,
And therefore it cannot be but that such persons must be very obsequious and timerous towards all such as are above them, out of an apprehension of what they themselves would do upon the like advantage.
And Therefore it cannot be but that such Persons must be very obsequious and timorous towards all such as Are above them, out of an apprehension of what they themselves would do upon the like advantage.
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Such persons as are usually most fierce in asserting a Cause when it hath prevailed, are usually least serviceable and couragious in vindicating of it when it is low.
Such Persons as Are usually most fierce in asserting a Cause when it hath prevailed, Are usually least serviceable and courageous in vindicating of it when it is low.
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but it proceeds from no better a ground than timerousness and despair. All kind of Insolence and Tyranny whatsoever being founded upon fear and cowardice.
but it proceeds from no better a ground than timorousness and despair. All kind of Insolence and Tyranny whatsoever being founded upon Fear and cowardice.
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Add to all this, that 'tis a sin which will indispose a man for the duties of piety, render our services unacceptable, put us into an incapacity of having our sins forgiven,
Add to all this, that it's a since which will indispose a man for the duties of piety, render our services unacceptable, put us into an incapacity of having our Sins forgiven,
as being accompanied with a train of such vile concomitants as I have before mentioned. He who wrongs one doth thereby threaten all whom he hath power to hurt.
as being accompanied with a train of such vile concomitants as I have before mentioned. He who wrongs one does thereby threaten all whom he hath power to hurt.
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who are under the highest obligations and restraints from offending in this kind, Gen. 20.11. when Abraham came to a place where the fear of God was not, there was no kind of injurious dealing but he thought he might expect from them;
who Are under the highest obligations and restraints from offending in this kind, Gen. 20.11. when Abraham Come to a place where the Fear of God was not, there was no kind of injurious dealing but he Thought he might expect from them;
as being so directly against the principles they pretend to. 4. Such as are Poor, Prov. 28.3. A poor man that oppresseth is like a sweeping rain which leaveth no food.
as being so directly against the principles they pretend to. 4. Such as Are Poor, Curae 28.3. A poor man that Oppresses is like a sweeping rain which Leaveth no food.
5. To which I may add a fifth sort, namely, such as have but lately received any signal deliverance or mercy themselves, to whom their Lord hath freely remitted ten thousand Talents, for them immediately after to be rigorous with their fellow servants in exacting an hundred pence, hath in it a great unworthiness and incongruity.
5. To which I may add a fifth sort, namely, such as have but lately received any signal deliverance or mercy themselves, to whom their Lord hath freely remitted ten thousand Talents, for them immediately After to be rigorous with their fellow Servants in exacting an hundred pence, hath in it a great unworthiness and incongruity.
Such as have but lately experimented what a suffering condition is, and can tell with what inward vexation and regret of mind they were affected at the hard revengeful dealing of others towards them;
Such as have but lately experimented what a suffering condition is, and can tell with what inward vexation and regret of mind they were affected At the hard revengeful dealing of Others towards them;
3. The third and last particular to be insisted upon, is to quicken and excite men unto a greater degree of watchfulness over themselves in respect of the temptations to this vice for the future.
3. The third and last particular to be insisted upon, is to quicken and excite men unto a greater degree of watchfulness over themselves in respect of the temptations to this vice for the future.
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1. To be ready to pardon and forget injuries is an argument of generosity and greatness of mind, Prov. 16.32. He that is slow to anger is better than the mighty;
1. To be ready to pardon and forget injuries is an argument of generosity and greatness of mind, Curae 16.32. He that is slow to anger is better than the mighty;
'Tis one of the properties whereby the Philosopher doth describe a magnanimous generous man NONLATINALPHABET, that he is not any deep resenter of injuries,
It's one of the properties whereby the Philosopher does describe a magnanimous generous man, that he is not any deep resenter of injuries,
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But when there is no such publick danger, when there may be any hopes of winning and obliging men by kindness, 'tis not then only less profitable but likewise less glorious to pursue them with punishments.
But when there is no such public danger, when there may be any hope's of winning and obliging men by kindness, it's not then only less profitable but likewise less glorious to pursue them with punishments.
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How do we reverence the memories, and rise up at the mention of the names of such persons as have in former ages been famous for their Clemency and Indulgence? Camillus, Aristides, Socrates, and Caesar, of whom 'tis said, that he was in Vlciscendo lenissimus, apt to forget nothing so much as injuries.
How do we Reverence the memories, and rise up At the mention of the names of such Persons as have in former ages been famous for their Clemency and Indulgence? Camillus, Aristides, Socrates, and Caesar, of whom it's said, that he was in Vlciscendo lenissimus, apt to forget nothing so much as injuries.
That herein did consist the true greatness of his fortune, that he was able, and the goodness of his nature that he was willing to shew favour to his Adversaries.
That herein did consist the true greatness of his fortune, that he was able, and the Goodness of his nature that he was willing to show favour to his Adversaries.
2. A Second particular I would suggest, is, That we would consider what difference there is, betwixt the advantages to be acquired by Revenging and Pardoning of Injuries.
2. A Second particular I would suggest, is, That we would Consider what difference there is, betwixt the advantages to be acquired by Revenging and Pardoning of Injuries.
Men are very averse from yielding to their Adversaries, but he that hath a revengeful mind, doth that which is much worse, he gives place to the Devil, Ephes. 4.27. who may be said to subdue us when he doth by his instruments provoke us to this sin.
Men Are very averse from yielding to their Adversaries, but he that hath a revengeful mind, does that which is much Worse, he gives place to the devil, Ephesians 4.27. who may be said to subdue us when he does by his Instruments provoke us to this since.
or one enemy less? Whether to add to our help, or substract from our opposition? But without all scruple it must needs be more desirable, to effect both these,
or one enemy less? Whither to add to our help, or substract from our opposition? But without all scruple it must needs be more desirable, to Effect both these,
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3. Though this be a duty always seasonable as to the habit, yet it is more particularly necessary as to our exerting the acts of it when we approach before God in any solemn duty.
3. Though this be a duty always seasonable as to the habit, yet it is more particularly necessary as to our exerting the acts of it when we approach before God in any solemn duty.
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The duty of Prayer, men must lift up holy hands without wrath, 1 Tim. 2.8. Hearing the Word, Receive with meekness the ingrafted word, Jam. 1.21. Particularly the Lords Supper, which is therefore styled a Communion, because of that mutual love and agreement which it supposeth amongst those that partake of it.
The duty of Prayer, men must lift up holy hands without wrath, 1 Tim. 2.8. Hearing the Word, Receive with meekness the ingrafted word, Jam. 1.21. Particularly the lords Supper, which is Therefore styled a Communion, Because of that mutual love and agreement which it Supposeth among those that partake of it.
There was a strict prohibition of Leaven in the celebrating of the Passover, and what was thereby signified the Apostle may inform us, where he speaks of the leaven of malice and revenge, 1 Cor. 5.8. Mat. 5.23.
There was a strict prohibition of Leaven in the celebrating of the Passover, and what was thereby signified the Apostle may inform us, where he speaks of the leaven of malice and revenge, 1 Cor. 5.8. Mathew 5.23.
and God will have this kind of mercy rather than sacrifice. The Apostle tells us that the giving of alms is a sacrifice of a sweet smelling savour, Phil. 4.18.
and God will have this kind of mercy rather than sacrifice. The Apostle tells us that the giving of alms is a sacrifice of a sweet smelling savour, Philip 4.18.
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And yet in another place he tells us, that though a man should give all his goods to feed the poor, yet without this charity it would profit him nothing.
And yet in Another place he tells us, that though a man should give all his goods to feed the poor, yet without this charity it would profit him nothing.
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1. Labour to see the hand of Providence in every evil that befalls you; this will take us off from revengeful thoughts against the instruments of our sufferings.
1. Labour to see the hand of Providence in every evil that befalls you; this will take us off from revengeful thoughts against the Instruments of our sufferings.
4. Consider that there are no kind of injurious persons but upon cool deliberate thoughts, we may find sufficient reason not to revenge our selves upon. Aut potentior, aut imbecillior, laesit: si imbecillior, parce illi;
4. Consider that there Are no kind of injurious Persons but upon cool deliberate thoughts, we may find sufficient reason not to revenge our selves upon. Or potentior, Or imbecillior, laesit: si imbecillior, parce illi;
I could not think of any fitter subject with which to take my leave of this place than those that I have been lately insisting upon, concerning Gentleness and Moderation, mutual forbearance and forgiveness of one another;
I could not think of any fitter Subject with which to take my leave of this place than those that I have been lately insisting upon, Concerning Gentleness and Moderation, mutual forbearance and forgiveness of one Another;
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And I should esteem it for a very great happiness and success if I might be any ways instrumental to emancipate the minds of men from those narrow and fierce principles whereby they are so easily apt to be provoked to keenness and severity one against another, to the disturbance of Society,
And I should esteem it for a very great happiness and success if I might be any ways instrumental to emancipate the minds of men from those narrow and fierce principles whereby they Are so Easily apt to be provoked to keenness and severity one against Another, to the disturbance of Society,
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And therefore I cannot more fitly shut up all than with that Valediction of the Apostles with which he concludes his Second Epistle to the Corinthians. Finally, Brethren, farewell:
And Therefore I cannot more fitly shut up all than with that Valediction of the Apostles with which he concludes his Second Epistle to the Corinthians. Finally, Brothers, farewell:
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Richard Swisset, a person that lived about 300 years since; of so profound learning and subtilty that De subtil. lib. 16. Ex. 324, 340. Scaliger saith of him, that his abilities were fere supra humanum ingenium. Cardan and he do both agree in this, that he is to be ranked amongst the first ten of the greatest Wits that ever were.
Richard Swisset, a person that lived about 300 Years since; of so profound learning and subtlety that De subtle. lib. 16. Ex. 324, 340. Scaliger Says of him, that his abilities were fere supra humanum ingenium. Cardan and he do both agree in this, that he is to be ranked among the First ten of the greatest Wits that ever were.
