A sermon, preached at St. Pauls Church in London, April 17. 1659. And now published at the desire of the Lord Mayor, and the court of aldermen. / By Nath. Ingelo D.D. and Fellow of Eton Coll.
or to eat any thing that was sold in the Shambles, if it had been offered to an Idol before (either by the Owner, who having offered a part, devoted the whole;
or to eat any thing that was sold in the Shambles, if it had been offered to an Idol before (either by the Owner, who having offered a part, devoted the Whole;
or the Priest peradventure having brought his portion to the market) gave an answer to it, Chap. 8. and in this Chapter explains himself a little further.
or the Priest Peradventure having brought his portion to the market) gave an answer to it, Chap. 8. and in this Chapter explains himself a little further.
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As to the first branch of the Question, he answers expressely, That they might not be present at an Idol Feast, it being a part of the worship, or at least such an Appurtenance, as none could partake of without sin, the Heathens offering part to the Devils, and feasting upon the rest.
As to the First branch of the Question, he answers expressly, That they might not be present At an Idol Feast, it being a part of the worship, or At least such an Appurtenance, as none could partake of without since, the heathens offering part to the Devils, and feasting upon the rest.
Those which pretend fellowship with Christ, as all Christians do in the Feast of the Holy Eucharist, must take heed of this Idolatrous Communion, lest they put Devils in Competition with Christ, who came to destroy their works.
Those which pretend fellowship with christ, as all Christians do in the Feast of the Holy Eucharist, must take heed of this Idolatrous Communion, lest they put Devils in Competition with christ, who Come to destroy their works.
and that the Earth, with the meats and fruits thereof (as also the Sea, Psal. 95. 5.) belong to God, and are held of us in his right, not of Ceres, or any other heathenish God, or Goddesse.
and that the Earth, with the Meats and fruits thereof (as also the Sea, Psalm 95. 5.) belong to God, and Are held of us in his right, not of Ceres, or any other Heathenish God, or Goddess.
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Thy Master preferred the salvation of a sinner before his own life, and thou wilt not forbear the tasting of a little meat, it may be but once to prevent thy brothers damnation.
Thy Master preferred the salvation of a sinner before his own life, and thou wilt not forbear the tasting of a little meat, it may be but once to prevent thy Brother's damnation.
Besides, thou dost indiscreetly admini•ter an occasion to confirm his foolish estimation of an Idol, above the true God, to whose Honour we are to refer the actions of our whole life,
Beside, thou dost indiscreetly admini•ter an occasion to confirm his foolish estimation of an Idol, above the true God, to whose Honour we Are to refer the actions of our Whole life,
we should sink down into nothing, and so would the whole Creation, were it not for that omnipotent life, which penetrates through all things, to comfort and sustein them.
we should sink down into nothing, and so would the Whole Creation, were it not for that omnipotent life, which penetrates through all things, to Comfort and sustain them.
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withers, and becomes unprofitable to God and himself, and growes as stupidly as the Trunks of senselesse Trees, upon roots that afford them sap and juice, though they know it not.
withers, and becomes unprofitable to God and himself, and grows as stupidly as the Trunks of senseless Trees, upon roots that afford them sap and juice, though they know it not.
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But being about to write of such a subject, I may well begin with the words of an excellent Philosopher, who going to describe Gods nature, sayes thus; NONLATINALPHABET; i. e.
But being about to write of such a Subject, I may well begin with the words of an excellent Philosopher, who going to describe God's nature, Says thus;; i. e.
Now what manner of thing should I be whilst I speak of God? what beauty of speech, what light of apprehension revealing it self in clear expressions, what harmony of well chosen words, is needfull to describe to my self and others,
Now what manner of thing should I be while I speak of God? what beauty of speech, what Light of apprehension revealing it self in clear expressions, what harmony of well chosen words, is needful to describe to my self and Others,
In the next Chapter, when the Divine Glory passed by, this proclamation was made, The Lord, the Lord, God, Mercifull and Gracious, long-suffering, abundant in goodnesse,
In the next Chapter, when the Divine Glory passed by, this proclamation was made, The Lord, the Lord, God, Merciful and Gracious, long-suffering, abundant in Goodness,
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Whilst this goodnesse passeth before our eyes, we see God as a bright Sun incircled with his own out-spread rayes of Light and Love, being capable indeed of no other Glory,
While this Goodness passes before our eyes, we see God as a bright Sun encircled with his own outspread rays of Light and Love, being capable indeed of no other Glory,
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So that if we take notice of the world, NONLATINALPHABET, the free efflux of the Divine goodnesse, we may easily perceive the design of God in the Creation, to have been like that of an excellent Limner, who having filled a large Room with divers Tables, some bigger, some lesse;
So that if we take notice of the world,, the free efflux of the Divine Goodness, we may Easily perceive the Design of God in the Creation, to have been like that of an excellent Limner, who having filled a large Room with diverse Tables, Some bigger, Some less;
and are often more admirable then greater, for in instances where it was not expected, as he said, NONLATINALPHABET, i.e. They show an Almighty skill in little.
and Are often more admirable then greater, for in instances where it was not expected, as he said,, i.e. They show an Almighty skill in little.
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but especially in the fulnesse of time, when to make up the sad ruines of the lapsed, Creation, he put the breaches of it under the hand of his beloved Sonne, who came upon the stage,
but especially in the fullness of time, when to make up the sad ruins of the lapsed, Creation, he put the Breaches of it under the hand of his Beloved Son, who Come upon the stage,
His Errand, which we call the Gospel, what was it but the Love of the Father proclaimed by his beloved Son ? As we have it epitomized by the Evangelist, Ioh. 3. 16. God so loved the world, that he gave his only begotten son, that whosoever believeth on him, should not perish, but have everlasting life.
His Errand, which we call the Gospel, what was it but the Love of the Father proclaimed by his Beloved Son? As we have it epitomized by the Evangelist, John 3. 16. God so loved the world, that he gave his only begotten son, that whosoever Believeth on him, should not perish, but have everlasting life.
This word our Saviour verified with works of transcendent charity, for he went up and down doing good, expressing a great pity to the bodies, but much more to the souls of men,
This word our Saviour verified with works of transcendent charity, for he went up and down doing good, expressing a great pity to the bodies, but much more to the Souls of men,
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and after the service of his whole life, which was an Exemplary performance of charity, he made his death also a great proof of his love, which being stronger then sin and death, he offered himself upon the Crosse by a powerful spirit of benignity,
and After the service of his Whole life, which was an Exemplary performance of charity, he made his death also a great proof of his love, which being Stronger then since and death, he offered himself upon the Cross by a powerful Spirit of benignity,
when they sung Glory to God on High, for the good will which was expressed below, by the appearance of Christ Jesus, whom not only Angels, but wise and good men, saw,
when they sung Glory to God on High, for the good will which was expressed below, by the appearance of christ jesus, whom not only Angels, but wise and good men, saw,
what name but that which was proclaimed long before, as the glory of God? withall, he leaves this title Love, as his own remembrance, by which he would be acknowledged in the world,
what name but that which was proclaimed long before, as the glory of God? withal, he leaves this title Love, as his own remembrance, by which he would be acknowledged in the world,
Having expressed all love and good will in endeavouring the salvation of the Gentiles, he pleaseth himself in the good of others, which he had furthered after this manner;
Having expressed all love and good will in endeavouring the salvation of the Gentiles, he Pleases himself in the good of Others, which he had furthered After this manner;
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What is our Hope, or Crown of rejoycing? are not even you in the presence of our Lord Iesus Christ at his coming? for you are our Glory and Ioy. Divine Paul, but never more then now Divine! for the glory of God shined out of his mouth, (as Porphyrie said, that Plotinus his soul did) when he spake.
What is our Hope, or Crown of rejoicing? Are not even you in the presence of our Lord Iesus christ At his coming? for you Are our Glory and Joy Divine Paul, but never more then now Divine! for the glory of God shined out of his Mouth, (as Porphyry said, that Plotinus his soul did) when he spoke.
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The other is, Perfectio subjecti glorificantis, a perfection in the person who is said to give glory, by which he is able to take a due notice of the excellencies which are in the glorified object, but addes nothing to it;
The other is, Perfection Subject glorificantis, a perfection in the person who is said to give glory, by which he is able to take a due notice of the excellencies which Are in the glorified Object, but adds nothing to it;
What is said of God and us in the same words, puts on a vast difference of sense, when it is referred to his acts and ours. What belongs to God I have discoursed already, that small matter that we reach to, I shall explain in a few particulars.
What is said of God and us in the same words, puts on a vast difference of sense, when it is referred to his acts and ours. What belongs to God I have discoursed already, that small matter that we reach to, I shall explain in a few particulars.
Since he can receive no glory by addition of any thing to what he is, let us not foolishly endeavour to take away from him, by obscuring that which he hath revealed himself to glory in, by attributing to him any Temper, Disposition,
Since he can receive no glory by addition of any thing to what he is, let us not foolishly endeavour to take away from him, by obscuring that which he hath revealed himself to glory in, by attributing to him any Temper, Disposition,
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Let us raise our thoughts of God as high as we can, for by that which hath been said already, it appeares how far all unworthinesse is removed from God.
Let us raise our thoughts of God as high as we can, for by that which hath been said already, it appears how Far all unworthiness is removed from God.
what Iulian said of AEsculapius (in his fortieth Epist.) NONLATINALPHABET NONLATINALPHABET, may be justly applyed to the true Saviour, viz. That he doth not heal men in hope of reward,
what Iulian said of AEsculapius (in his fortieth Epistle), may be justly applied to the true Saviour, viz. That he does not heal men in hope of reward,
All excellent things honour their Authour. The heavens declare the glory of God. Wheresoever the voyce of the Creatures is heard, they sing his praise.
All excellent things honour their Author. The heavens declare the glory of God. Wheresoever the voice of the Creatures is herd, they sing his praise.
Our Saviours words are incomparable to this purpose, when the blind Pharises made such a shew of zeal for the religious observation of the Sabbath in honour of God, that they would needs look at it as a great crime in the Disciples, who when they were hungry, pulled eares of corn to satisfie the necessities of Nature;
Our Saviors words Are incomparable to this purpose, when the blind Pharisees made such a show of zeal for the religious observation of the Sabbath in honour of God, that they would needs look At it as a great crime in the Disciples, who when they were hungry, pulled ears of corn to satisfy the necessities of Nature;
It is fit that all the world should appear before God in humble reveren•e, by the right of his nature, He is to be had in reverence of all that dwell round about him, but all the use which he makes of such opportunities, is to bestow his blessings.
It is fit that all the world should appear before God in humble reveren•e, by the right of his nature, He is to be had in Reverence of all that dwell round about him, but all the use which he makes of such opportunities, is to bestow his blessings.
In our best thoughts we do not comprehend him, and if we could think more honourably of him by an hundred-fold, what is he better for our thinking of him? neither doth he need our holy life:
In our best thoughts we do not comprehend him, and if we could think more honourably of him by an hundredfold, what is he better for our thinking of him? neither does he need our holy life:
What glory is it to the God of Israel to hunt a flea upon the Mountains ? It was Domitian only that pleased himself with killing flyes, God delighteth not in the death of a sinner.
What glory is it to the God of Israel to hunt a flay upon the Mountains? It was Domitian only that pleased himself with killing flies, God delights not in the death of a sinner.
Its Cruelty, not Iustice, to love punishment, except to defend righteousnesse, to reclaim the corrigible, and to make examples of the impoenitent. God is so far from taking pleasure in our miseries, that as he said, NONLATINALPHABET, i. e, he is careful of us, as his kindred, when we fall.
Its Cruelty, not justice, to love punishment, except to defend righteousness, to reclaim the corrigible, and to make Examples of the impoenitent. God is so Far from taking pleasure in our misery's, that as he said,, i. e, he is careful of us, as his kindred, when we fallen.
Yet this severity is good too, Illum enim bonum, judicares Deum, &c. For would you count him a good God, who should make men worse for want of punishment?
Yet this severity is good too, Ilum enim bonum, judicares God, etc. For would you count him a good God, who should make men Worse for want of punishment?
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that we must needs acknowledge the root of punishment to be goodnesse, as he said, for he strikes because we have transgressed the law of indispensible right, and grieved the indwelling God.
that we must needs acknowledge the root of punishment to be Goodness, as he said, for he strikes Because we have transgressed the law of indispensible right, and grieved the indwelling God.
Is it not goodnesse to hinder us, though with afflictions, from grieving and quenching the spirit, which hath planted it self in us as a root of holy light and joy ? If God should indulge us in sin, we might cry out, ô Deum veritatis praevaricatorem! Hoc erit bonitas imaginaria: disciplina, phantasma.
Is it not Goodness to hinder us, though with afflictions, from grieving and quenching the Spirit, which hath planted it self in us as a root of holy Light and joy? If God should indulge us in since, we might cry out, o God veritatis praevaricatorem! Hoc erit bonitas Imaginaria: Discipline, phantasma.
Let us take heed lest we bring down the hight of the divine glory by making it conform to our Idiopathies. Clem. Alexand. reports out of Posidippus, how Praxiteles, when he was to make the Image of Venus, expressed in the picture the form of one Cratina whom he loved, by which means the miserable Idolaters worshiped the painters Mistresse for a Goddesse. It is a rule in Divinity, that we are to remove all imperfections from God.
Let us take heed lest we bring down the hight of the divine glory by making it conform to our Idiopathies. Clem. Alexander reports out of Posidippus, how Praxiteles, when he was to make the Image of Venus, expressed in the picture the from of one Cratina whom he loved, by which means the miserable Idolaters worshipped the Painters Mistress for a Goddess. It is a Rule in Divinity, that we Are to remove all imperfections from God.
Let us beware of harbouring any conceit that there is the least of Craft, Cruelty, or Injustice in his disposition, designs, or providences. In so doing, we shall both blaspheme him, and indispose our selves to love, trust, or obey him.
Let us beware of harbouring any conceit that there is the least of Craft, Cruelty, or Injustice in his disposition, designs, or providences. In so doing, we shall both Blaspheme him, and indispose our selves to love, trust, or obey him.
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Shall that go for the praise of wisdom, which was only an accusation for vile craft ? It is not only Ambition, but cruelty to seek to rise by the fall and ruine of others.
Shall that go for the praise of Wisdom, which was only an accusation for vile craft? It is not only Ambition, but cruelty to seek to rise by the fallen and ruin of Others.
we do as much as say, that the Fountain of light sends forth darknesse, that the spring of sweetnesse is bitter, and endeavour to make Heaven and Hell meet.
we do as much as say, that the Fountain of Light sends forth darkness, that the spring of sweetness is bitter, and endeavour to make Heaven and Hell meet.
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Those which make God the Authour of sin, overthrow the righteousnesse of his nature and providence, and if we at any time quarrel with his dispensations towards us,
Those which make God the Author of since, overthrow the righteousness of his nature and providence, and if we At any time quarrel with his dispensations towards us,
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or hath outwitted us? It is the greatest disgrace of a Governour, as the Philosopher observed long agone, NONLATINALPHABET, to lay snares for those whom he governs.
or hath outwitted us? It is the greatest disgrace of a Governor, as the Philosopher observed long ago,, to lay snares for those whom he governs.
At other times they looked upon them, though as angry things, yet easily to be pleased again, and then they would kill a swine or a sheep, and all was well.
At other times they looked upon them, though as angry things, yet Easily to be pleased again, and then they would kill a Swine or a sheep, and all was well.
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Maximus Tyrius, in the Chapter which he wrote of the difference of friendship and flattery, hath these words in reference to Religion, NONLATINALPHABET, &c. i. e.
Maximus Tyrius, in the Chapter which he wrote of the difference of friendship and flattery, hath these words in Referente to Religion,, etc. i. e.
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For the first, knowing his true love to God cometh boldly to him, him, the other dejected with the conscience of his Hypocrisy, comes with servile fear, devoid of trust,
For the First, knowing his true love to God comes boldly to him, him, the other dejected with the conscience of his Hypocrisy, comes with servile Fear, devoid of trust,
Those which with feigned submission in outward ordinances, pretend to acknowledge God, but do not love and obey him in their soules, are superstitious flatterers, no true lovers or worshipers of God.
Those which with feigned submission in outward ordinances, pretend to acknowledge God, but do not love and obey him in their Souls, Are superstitious Flatterers, no true lovers or worshippers of God.
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It is very observable, that when David became sensible of the abuse which he had put upon the Divine Majesty, by his scandalous disobedience, he attempted not to make reparation of Gods honour by slaying a beast, more worthy to live then himself,
It is very observable, that when David became sensible of the abuse which he had put upon the Divine Majesty, by his scandalous disobedience, he attempted not to make reparation of God's honour by slaying a beast, more worthy to live then himself,
and was loath after so grievous sins, to make such an unacceptable repentance, and therefore he offered his own broken heart, crushed with ingenuous shame and sorrow.
and was loath After so grievous Sins, to make such an unacceptable Repentance, and Therefore he offered his own broken heart, crushed with ingenuous shame and sorrow.
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Enock was not circumcised, neither was Noah, yet one of them was translated to glory without seeing of death, which was an eminent Testimony that he was acceptable to God,
Enoch was not circumcised, neither was Noah, yet one of them was translated to glory without seeing of death, which was an eminent Testimony that he was acceptable to God,
Upon which consideration the Father told Tripho the Iew, who thought himself some-body, because he was under the discipline of Abraham. NONLATINALPHABET, &c. If one be a Scythian,
Upon which consideration the Father told Trypho the Iew, who Thought himself somebody, Because he was under the discipline of Abraham., etc. If one be a Scythian,
NONLATINALPHABET, He is circumcised with a good and profitable circumcision, so that wh•n Christ pulled down the Iewish hedges, he brought things to the first state,
, He is circumcised with a good and profitable circumcision, so that wh•n christ pulled down the Jewish hedges, he brought things to the First state,
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When they pleased themselves highly in their external rights, they were so far wide of the divine intention, that he tells them that it were all one if they had let them alone;
When they pleased themselves highly in their external rights, they were so Far wide of the divine intention, that he tells them that it were all one if they had let them alone;
I will not reprove thee for thy sacrifices, &c. I am so far from demanding a scrupulous account concerning these performances, that I am rather cloid with them.
I will not reprove thee for thy Sacrifices, etc. I am so Far from demanding a scrupulous account Concerning these performances, that I am rather cloid with them.
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One would think that these words should strangely amuse the people, and that they thought the Prophet mad to speak against the known precepts, wherein God had commanded these things.
One would think that these words should strangely amuse the people, and that they Thought the Prophet mad to speak against the known Precepts, wherein God had commanded these things.
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they were a stiffe-necked people, and therefore God put a hard yoke upon their necks, which as the Apostle saith, they were not able to beare, NONLATINALPHABET, i. e.
they were a Stiffnecked people, and Therefore God put a hard yoke upon their necks, which as the Apostle Says, they were not able to bear,, i. e.
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This Chrysostom takes notice of, and sayes it is no wonder that he abolished them quite by Christ Iesus, for he did not care for them from the beginning, NONLATINALPHABET, How then did he require them? by way of condescension to their weaknesse.
This Chrysostom Takes notice of, and Says it is no wonder that he abolished them quite by christ Iesus, for he did not care for them from the beginning,, How then did he require them? by Way of condescension to their weakness.
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The Authour of the Constitutions affirms, that till the provocation of the golden Calfe, and their other idolatries, sacrifices were not imposed, and then it was only, NONLATINALPHABET, that being clog'd with these troublesom yokes, they might be forced from Idolatry.
The Author of the Constitutions affirms, that till the provocation of the golden Calf, and their other idolatries, Sacrifices were not imposed, and then it was only,, that being clogged with these troublesome yokes, they might be forced from Idolatry.
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He never did allow of them as commutations or dispensations for inward goodnesse, true righteousnesse, the Love of God, Charity, Humility, and such like ;
He never did allow of them as commutations or dispensations for inward Goodness, true righteousness, the Love of God, Charity, Humility, and such like;
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NONLATINALPHABET, as our Saviour calls them, the weightier matters of the Law, upon which God looks with a regard sutable to their intrinsecall value and worth.
, as our Saviour calls them, the Weightier matters of the Law, upon which God looks with a regard suitable to their intrinsical valve and worth.
The externals were at the best but figures of heavenly things, and shall God accept of the sign for the thing signified ? they are at the best but carnal, and therefore poor rudiments, as the Apostle calls them;
The externals were At the best but figures of heavenly things, and shall God accept of the Signen for the thing signified? they Are At the best but carnal, and Therefore poor rudiments, as the Apostle calls them;
and hath revealed to us the necessity of a spiritual worship? since the new Law hath required a perpetual Sabbath, or rest from elvill works, shall we reckon it godlinesse to be idle one day in a week? shall we think our selves clean from sin, which we affect and practise, by being once baptized with water? This made the Iewish oblations and rites so abominable to God, they made account by the performance of externals, to make a supply of inward disobedience, and ungodliness.
and hath revealed to us the necessity of a spiritual worship? since the new Law hath required a perpetual Sabbath, or rest from elvill works, shall we reckon it godliness to be idle one day in a Week? shall we think our selves clean from since, which we affect and practise, by being once baptised with water? This made the Jewish Oblations and Rites so abominable to God, they made account by the performance of externals, to make a supply of inward disobedience, and ungodliness.
for by the bodily fast, they thought to commute for the spiritual, which was, to relieve the oppressed, to feed the hungry, to cease from sin, to mortify the old man. When they thought by carnal circumcision to dispense with themselves for the inward, which is the purifying of the soul from all foul affections, God declared constantly to them by his Prophets, that he would punish them in the same rank with the wicked Gentiles, because they also, that is, the Jewes, were uncircumcised in heart.
for by the bodily fast, they Thought to commute for the spiritual, which was, to relieve the oppressed, to feed the hungry, to cease from since, to mortify the old man. When they Thought by carnal circumcision to dispense with themselves for the inward, which is the purifying of the soul from all foul affections, God declared constantly to them by his prophets, that he would Punish them in the same rank with the wicked Gentiles, Because they also, that is, the Jews, were uncircumcised in heart.
as the coverings of Hypocrites, who being loath to be at the pains of true goodnesse, think to put off God, whom they pretend to worship, with that which costs them nothing. The forementioned Iew being hard put to it in this point, confessed ingenuously, NONLATINALPHABET, &c. The precepts of your Gospel are so wonderfull great, that l suppose no body is able to keep them.
as the coverings of Hypocrites, who being loath to be At the pains of true Goodness, think to put off God, whom they pretend to worship, with that which costs them nothing. The forementioned Iew being hard put to it in this point, confessed ingenuously,, etc. The Precepts of your Gospel Are so wonderful great, that l suppose not body is able to keep them.
No Hypocrite can, because he hath not resigned his heart to God, but to a truly good man they are easie, so the Apostle, and his Commandements are not grievous.
No Hypocrite can, Because he hath not resigned his heart to God, but to a truly good man they Are easy, so the Apostle, and his commandments Are not grievous.
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But he that doth not love God, nor hath submitted his will to the divine government, being conscious to himself of base defects, would make them up in an easier way.
But he that does not love God, nor hath submitted his will to the divine government, being conscious to himself of base defects, would make them up in an Easier Way.
This is manifest in the Pharisees, whom our Saviour hath branded for notorious Hypocrites: they were more scrupulous then others concerning Gnats, that they might more quietly swallow Camels. That they might be thought not to omit, what was indeed indispensable, they made great conscience of the Ceremonial. Matth. 12. 1, 2, 3. for the keeping a ceremony, they would have an act of mercy omitted,
This is manifest in the Pharisees, whom our Saviour hath branded for notorious Hypocrites: they were more scrupulous then Others Concerning Gnats, that they might more quietly swallow Camels. That they might be Thought not to omit, what was indeed indispensable, they made great conscience of the Ceremonial. Matthew 12. 1, 2, 3. for the keeping a ceremony, they would have an act of mercy omitted,
whilest our Saviour doth reprove their Hypocrisy, he doth also convince them of ignorance, for, have you not read what David did when he was an hungred,
whilst our Saviour does reprove their Hypocrisy, he does also convince them of ignorance, for, have you not read what David did when he was an hungered,
and did eat the Shew-bread, which was not lawful to be eaten, but by the Priests? If you had known what this meaneth, I will have mercy and not sacrifice, ye would not have condemned the guiltlesse.
and did eat the Shewbread, which was not lawful to be eaten, but by the Priests? If you had known what this means, I will have mercy and not sacrifice, you would not have condemned the guiltless.
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At that time when those Rites were most in force, God permitted his bread to be taken off from his Table to relieve the hungry, alwayes preferring mercy and goodnesse before a ceremoniall observance, and if you had understood what God would teach you by such his actions, you would find your selves much reproved for your Hypocrisy. So it is still the way of Hypocrites, with pretenses of regard to God, whom they have not seen, to neglect known duties to their brethren, whom they do see, to stand in need of them.
At that time when those Rites were most in force, God permitted his bred to be taken off from his Table to relieve the hungry, always preferring mercy and Goodness before a ceremonial observance, and if you had understood what God would teach you by such his actions, you would find your selves much reproved for your Hypocrisy. So it is still the Way of Hypocrites, with pretences of regard to God, whom they have not seen, to neglect known duties to their brothers, whom they do see, to stand in need of them.
Doth any wise man prefer a show to the substance ? Therefore when these deceivers thought to impose upon God on this fashion in Malachy 's time, he bids them offer their corrupt sacrifice to the Governour.
Does any wise man prefer a show to the substance? Therefore when these deceivers Thought to impose upon God on this fashion in Malachy is time, he bids them offer their corrupt sacrifice to the Governor.
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See if you can delude any man of place and understanding, and make him believe you have done him much honour by fair words, though you think unworthily of him in your minds, and are disaffected towards him in your hearts.
See if you can delude any man of place and understanding, and make him believe you have done him much honour by fair words, though you think unworthily of him in your minds, and Are disaffected towards him in your hearts.
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Though we present nothing that is strictly worthy of him, yet we are accepted, because we have no better. God is so gentle, that he doth often accept lesse then the very best from Honest soules: and if he would not take our best addresses in good part, we could have no intercourse with him in worship.
Though we present nothing that is strictly worthy of him, yet we Are accepted, Because we have no better. God is so gentle, that he does often accept less then the very best from Honest Souls: and if he would not take our best Addresses in good part, we could have no intercourse with him in worship.
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First, If we carefully labour for such a knowledge of Gods Nature and will, as may lay a sufficient foundation for those many acts of Religion, by which we are to acknowledge him.
First, If we carefully labour for such a knowledge of God's Nature and will, as may lay a sufficient Foundation for those many acts of Religion, by which we Are to acknowledge him.
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True Religion hath many excellent things in it, which have no support in ignorant soules, as for example, The highest Love, the most perfect Trust, the greatest submission of our wills, &c. How shall a man perform these,
True Religion hath many excellent things in it, which have no support in ignorant Souls, as for Exampl, The highest Love, the most perfect Trust, the greatest submission of our wills, etc. How shall a man perform these,
if he be ignorant of that Goodnesse, which makes God most lovely, that Truth, which makes him faith-worthy, that Authority and Righteousnesse, which require our perfect obedience ? God hath made it one characteristical expression of irreligious persons, They know not the Lord.
if he be ignorant of that goodness, which makes God most lovely, that Truth, which makes him faithworthy, that authority and Righteousness, which require our perfect Obedience? God hath made it one characteristical expression of irreligious Persons, They know not the Lord.
Ignorance is a note of wicked carelesnesse in men, because they seek not the knowledge of so Noble a Benefactor, and it carries along with it all Irreligion in other instances.
Ignorance is a note of wicked carelessness in men, Because they seek not the knowledge of so Noble a Benefactor, and it carries along with it all Irreligion in other instances.
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You worship that which you do not know, Joh. 4. 22. It is no wayes likely that the sacrifice should be proper, when the Altar is inscribed, To an unknown God• Religious expressions, which are not founded in true knowledge, are alwayes ridiculous, and sometimes sadly blasphemous. Those which have not a right understanding of God, pray madly to him, and speak foolishly of him.
You worship that which you do not know, John 4. 22. It is no ways likely that the sacrifice should be proper, when the Altar is inscribed, To an unknown God• Religious expressions, which Are not founded in true knowledge, Are always ridiculous, and sometime sadly blasphemous. Those which have not a right understanding of God, pray madly to him, and speak foolishly of him.
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and he hath made the Creation a fair glasse to reflect his proper attributes, for the invisible things of him, which we talk of, his eternal power and Godhead, his goodnesse and wisdom, powerfully declared, which express the Divity of God, are clearly seen by the world which he hath made,
and he hath made the Creation a fair glass to reflect his proper attributes, for the invisible things of him, which we talk of, his Eternal power and Godhead, his Goodness and Wisdom, powerfully declared, which express the Divity of God, Are clearly seen by the world which he hath made,
and in his actions whereby he doth continually show himself, he is so discernably revealed, that those which do not see, and serve him, are without all apology of their ignorance and disobedience.
and in his actions whereby he does continually show himself, he is so discernibly revealed, that those which do not see, and serve him, Are without all apology of their ignorance and disobedience.
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The works of God, especially of benignity and goodnesse. are called his witnesses, Acts 14. 17. Neverthelesse he left himself not without witnesse, in that he did good, &c. And the son of God, who came out of the Fathers bosome, out of an intimate acquaintance with God, he hath revealed him.
The works of God, especially of benignity and Goodness. Are called his Witnesses, Acts 14. 17. Nevertheless he left himself not without witness, in that he did good, etc. And the son of God, who Come out of the Father's bosom, out of an intimate acquaintance with God, he hath revealed him.
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If the unworthy Iewes had but well considered the nature of God, they would have offered a reasonable and living service, and not have been contented with brutish dead worship. They would have known that it was an affront, rather then an oblation, so to mistake God,
If the unworthy Iewes had but well considered the nature of God, they would have offered a reasonable and living service, and not have been contented with brutish dead worship. They would have known that it was an affront, rather then an oblation, so to mistake God,
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as to think that he could be pleased with flesh and smoake, and to undervalue him to others by their misbecoming services, giving bystanders occasion to think, that the true God smiled upon such impertinencies,
as to think that he could be pleased with Flesh and smoke, and to undervalue him to Others by their misbecoming services, giving bystanders occasion to think, that the true God smiled upon such Impertinencies,
and that the time will come, when God will judge the wicked for their Idolatrous life, (for they sin by loving the creature more then the Creator ) and that he will abandon them to torments for their wilful disobedience.
and that the time will come, when God will judge the wicked for their Idolatrous life, (for they sin by loving the creature more then the Creator) and that he will abandon them to torments for their wilful disobedience.
as the Apostle saith, we beholding as in a glasse the glory of the Lord, are changed into the same Image from Glory to Glory, by the Spirit of the Lord.
as the Apostle Says, we beholding as in a glass the glory of the Lord, Are changed into the same Image from Glory to Glory, by the Spirit of the Lord.
When we become imitators of God, as dear children, putting on the same Image, Temper, and Spirit, following God NONLATINALPHABET, as far as it is possible for a man to follow God.
When we become imitators of God, as dear children, putting on the same Image, Temper, and Spirit, following God, as Far as it is possible for a man to follow God.
The reason of this is plain, for by our careful conforming our selves to God, we do manifestly acknowledge him to be the absolute pattern of all Excellency,
The reason of this is plain, for by our careful conforming our selves to God, we do manifestly acknowledge him to be the absolute pattern of all Excellency,
Then we honour God in an effectual instance, when we do in disposition and life, show and hold forth the virtues, or powerfull goodnesses of God, who hath called us out of darknesse into his marvellous light.
Then we honour God in an effectual instance, when we do in disposition and life, show and hold forth the Virtues, or powerful Goodnesses of God, who hath called us out of darkness into his marvellous Light.
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Marcus in Iulian being asked, what was the most worthy end of our life, having answered, to imitate God, it was said to be an answers not only NONLATINALPHABET, i. e.
Marcus in Iulian being asked, what was the most worthy end of our life, having answered, to imitate God, it was said to be an answers not only, i. e.
This imitation must be performed with all plainnesse and simplicity, and with an universal regard to all Gods imitable perfections, lest that be said to us, which was replied to an unworthy Emperour, when he made the imitation of Apollo his plea, NONLATINALPHABET, i. e.
This imitation must be performed with all plainness and simplicity, and with an universal regard to all God's imitable perfections, lest that be said to us, which was replied to an unworthy Emperor, when he made the imitation of Apollo his plea,, i. e.
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God is not so pleased with Temples made with hands, and he hath forbidden to attempt the making of foolish Images, but he is well pleased with every good man and woman, that make themselves the habitation of the Holy Spirit, that offer their soules to God, being made acceptable sacrifices through the participation of the divine Image and Nature. When such a worshiper appeares before God, he may bring what other sacrifice he will, he shall be accepted, — vel farre litabit.
God is not so pleased with Temples made with hands, and he hath forbidden to attempt the making of foolish Images, but he is well pleased with every good man and woman, that make themselves the habitation of the Holy Spirit, that offer their Souls to God, being made acceptable Sacrifices through the participation of the divine Image and Nature. When such a worshipper appears before God, he may bring what other sacrifice he will, he shall be accepted, — vel Far litabit.
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There is no Temple in which God will converse with a wicked man, his oblations are the sacrifice of fooles. His gifts may maintain the flames upon a visible Altar,
There is no Temple in which God will converse with a wicked man, his Oblations Are the sacrifice of Fools. His Gifts may maintain the flames upon a visible Altar,
and his offerings present something that Church-robbers will be glad to steal, but his soul is so unlike to God, whom he pretends to worship, that he abhorres him and his offerings.
and his offerings present something that Church-robbers will be glad to steal, but his soul is so unlike to God, whom he pretends to worship, that he abhors him and his offerings.
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and so our Saviour sayes he was glorified in his true followers, Joh. 17. 10. and he sayes, that in his next coming, he will be glorified in them again, 2 Thes. 1. 10. when he will reveal to all the world, that his admirable holinesse was the only pattern of all true worth and excellency.
and so our Saviour Says he was glorified in his true followers, John 17. 10. and he Says, that in his next coming, he will be glorified in them again, 2 Thebes 1. 10. when he will reveal to all the world, that his admirable holiness was the only pattern of all true worth and excellency.
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and when we have begun to think that God useth us hardly in his dealings, with us, we think dishonourably of him and have prepared our selves to hate him.
and when we have begun to think that God uses us hardly in his dealings, with us, we think dishonourably of him and have prepared our selves to hate him.
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he said, not my will, but thine be done? How well did his Scholar great Paul, follow his steps, who had learned in every condition to be content with Gods allowance? I may fitly adde to these the golden words of Epictetus, which Arrianus hath recorded, NONLATINALPHABET, &c. And now ô Lord do what thou wilt with me, I will find no fault with thy appointments.
he said, not my will, but thine be done? How well did his Scholar great Paul, follow his steps, who had learned in every condition to be content with God's allowance? I may fitly add to these the golden words of Epictetus, which Arianus hath recorded,, etc. And now o Lord do what thou wilt with me, I will find no fault with thy appointments.
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This is to honour God, when in correspondence with him in his God-like• designes, a man makes account of it as his proper office in the world to do good to all men, to take care of all men,
This is to honour God, when in correspondence with him in his God-like• designs, a man makes account of it as his proper office in the world to do good to all men, to take care of all men,
It is observable, that when our Saviour commended the imitation of his fathers perfections, he instanced onely in Charity, Mat. 5. And when he condemned the world for their ungodlike carriage, he mentioned only uncharitablenesse, Mat. 25.
It is observable, that when our Saviour commended the imitation of his Father's perfections, he instanced only in Charity, Mathew 5. And when he condemned the world for their ungodlike carriage, he mentioned only uncharitableness, Mathew 25.
and employ his liberality to his honour, by making it redound to his praise, not from the second or third, but from many hands. When thou art converted, go and strengthen thy brethren Or if there be any thing done to thee,
and employ his liberality to his honour, by making it redound to his praise, not from the second or third, but from many hands. When thou art converted, go and strengthen thy brothers Or if there be any thing done to thee,
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After he had been made partaker of the divine light, he heard a voyce saying to him, NONLATINALPHABET, be thou a guide to such as will follow thee, that mankind may be saved by God ;
After he had been made partaker of the divine Light, he herd a voice saying to him,, be thou a guide to such as will follow thee, that mankind may be saved by God;
and endeavour to convince this ungodly world, that only such works are worthy of God. And though they cannot yet raise them up with themselves to the height of goodnesse,
and endeavour to convince this ungodly world, that only such works Are worthy of God. And though they cannot yet raise them up with themselves to the height of Goodness,
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and therefore are farre from contriving the miseries of others, taking away their liberties, ensnaring their consciences, depriving them of their estates, blasting their names ;
and Therefore Are Far from contriving the misery's of Others, taking away their Liberties, ensnaring their Consciences, depriving them of their estates, blasting their names;
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but rather teach the ignorant, forgive offences, and relieve the wants of the afflicted, being ashamed that their neighbours should be destitute of any thing in which he may be helped by them.
but rather teach the ignorant, forgive offences, and relieve the Wants of the afflicted, being ashamed that their neighbours should be destitute of any thing in which he may be helped by them.
What fruit but of the divine spirit. Love, Charity, Goodnesse ? How doth this glorify the Father? Thus, by bringing forth much of this fruit, you shew you are united with the root of goodnesse, to which you do honour;
What fruit but of the divine Spirit. Love, Charity, goodness? How does this Glorify the Father? Thus, by bringing forth much of this fruit, you show you Are united with the root of Goodness, to which you do honour;
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If he be the fountain of all Being, Truth and Power, the Cause of Causes, the Spring of life and happinesse, we should make what hast we can to returne to him, uniting our selves with the first cause, in all which we do;
If he be the fountain of all Being, Truth and Power, the Cause of Causes, the Spring of life and happiness, we should make what haste we can to return to him, uniting our selves with the First cause, in all which we do;
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It is fit that all reasonable creatures should keep it, for they know it is their duty, and their disobedience is a kind of perjury. It is but just that all things should be for him, since they are all of him.
It is fit that all reasonable creatures should keep it, for they know it is their duty, and their disobedience is a kind of perjury. It is but just that all things should be for him, since they Are all of him.
Shall a drop divide it self from the Sea ? Shall the whole, nay he that is more then the whole, follow a poor contemptible part? All things created, by the Law of their creation, should observe the first agent, but much more intelligent creatures, who know their Creator and themselves.
Shall a drop divide it self from the Sea? Shall the Whole, nay he that is more then the Whole, follow a poor contemptible part? All things created, by the Law of their creation, should observe the First agent, but much more intelligent creatures, who know their Creator and themselves.
and if we do it habitually, we draw a foul stain upon the course of our life, and do as much we can Apo••atize from the Founder and Parent of the Creation.
and if we do it habitually, we draw a foul stain upon the course of our life, and do as much we can Apo••atize from the Founder and Parent of the Creation.
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so they do administer to us manifold occasions, are in severall cases, means and instruments, and in divers respects are great obligations put upon us,
so they do administer to us manifold occasions, Are in several cases, means and Instruments, and in diverse respects Are great obligations put upon us,
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A mean man being preferred by one of quality, came in time to such place as set him above his Benefactor, and he making use of his power to throw him down, who had raised him up ;
A mean man being preferred by one of quality, Come in time to such place as Set him above his Benefactor, and he making use of his power to throw him down, who had raised him up;
The acknowledgement of God is interwoven with the Nature of man, and is, as Des Cartes sayes, Notae Artificis operi impressa, The Artificers mark set upon his work.
The acknowledgement of God is interwoven with the Nature of man, and is, as Des Cartes Says, Notes Artificis operi impressam, The Artificers mark Set upon his work.
The whole fore-going discourse being of it self practical, and all along particularly referred to our life, it will be lesse needfull to make any application :
The Whole foregoing discourse being of it self practical, and all along particularly referred to our life, it will be less needful to make any application:
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only I shall speak a word or two by way of Caution against some things, by which God and Christian Religion, which is the greatest manifestation of him, have been, and are much dishonoured.
only I shall speak a word or two by Way of Caution against Some things, by which God and Christian Religion, which is the greatest manifestation of him, have been, and Are much dishonoured.
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but by reason, which because the beasts want, we judge them incapable of Religion. How will you come near to a man that is not a Christian, but by such things as you both agree in? That is Reason, by whose mediation you may get within him,
but by reason, which Because the beasts want, we judge them incapable of Religion. How will you come near to a man that is not a Christian, but by such things as you both agree in? That is Reason, by whose mediation you may get within him,
i.e. that Christian Religion contains whatsoever others professe, that's true, and that you do not joyn such ill-agreeing matters with this, which he can demonstrate to be false.
i.e. that Christian Religion contains whatsoever Others profess, that's true, and that you do not join such ill-agreeing matters with this, which he can demonstrate to be false.
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I have often thought, that among the many hinderances of Christian Religion, which the more ingenuous part of the unbelieving world stumble at, we may reckon the extravagant opinions, that have crept into the books of Christians,
I have often Thought, that among the many hindrances of Christian Religion, which the more ingenuous part of the unbelieving world Stumble At, we may reckon the extravagant opinions, that have crept into the books of Christians,
and will needs be looked upon, as the Dictates of our most wise Master, when as they are the mistakes of his weakest disciples, and it may be thrust in by pretenders, and which he owns no more then he deserved the Titles, which the Iewes put upon him.
and will needs be looked upon, as the Dictates of our most wise Master, when as they Are the mistakes of his Weakest Disciples, and it may be thrust in by pretenders, and which he owns no more then he deserved the Titles, which the Iewes put upon him.
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The first Ministers of Christian Religion were very wary lest they delivered their own errand in their Masters name, and therefore made distinction between his mind and their private opinion, to prevent his disparagement.
The First Ministers of Christian Religion were very wary lest they Delivered their own errand in their Masters name, and Therefore made distinction between his mind and their private opinion, to prevent his disparagement.
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By this meanes when they relate things, which they never received from Christ, the single blame of their odde conceits, would ly only upon the weaknesse of their own brains, or the guilt of some other infirmities;
By this means when they relate things, which they never received from christ, the single blame of their odd conceits, would lie only upon the weakness of their own brains, or the guilt of Some other infirmities;
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So that their mistaken Expositions, and unreasonable consequences, and hurtsull additions, by which they pretend to illustrate or perfect the Mysteries of God, are of no more courteous effect to the Gospel,
So that their mistaken Expositions, and unreasonable consequences, and hurtsull additions, by which they pretend to illustrate or perfect the Mysteres of God, Are of no more courteous Effect to the Gospel,
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Are you a Christian, and yet below a man? Do you love God whom you have not seen, and hate your brother, whom you see in need of your love? Leave off the pretense of Christianity, or keep real Humanity faster about you.
are you a Christian, and yet below a man? Do you love God whom you have not seen, and hate your brother, whom you see in need of your love? Leave off the pretense of Christianity, or keep real Humanity faster about you.
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Irenaeus long agoe observed, that when the filthy Gnosticks, a Band of Ranters, had disgraced Christian Religion with their abominable lives, the Heathens avoyded the conversation of those which professed themselves to be Christians, thinking they were all such. If those who are really wicked do perceive such as pretend to Christianity, to be as proud, cruel, and revengeful ;
Irnaeus long ago observed, that when the filthy Gnostics, a Band of Ranters, had disgraced Christian Religion with their abominable lives, the heathens avoided the Conversation of those which professed themselves to be Christians, thinking they were all such. If those who Are really wicked do perceive such as pretend to Christianity, to be as proud, cruel, and revengeful;
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as covetous and base spirited, or as intemperate, or to fail in other immoral instances ; they may well say, that Christian Religion is abominable, if it make its disciples such;
as covetous and base spirited, or as intemperate, or to fail in other immoral instances; they may well say, that Christian Religion is abominable, if it make its Disciples such;
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They impudently, as well as falsely, because against common sense, and expresse Scripture, in the Councill of Trent, affirm the Church of Rome to be Omnium Ecclesiàrum Matrem & Magistram ; i. e.
They impudently, as well as falsely, Because against Common sense, and express Scripture, in the Council of Trent, affirm the Church of Room to be Omnium Ecclesiàrum Matrem & Magistram; i. e.
Luke 24. 47. The teaching of Repentance, and remission of sins in the Name of Christ, by his own order, began at Ierusalem. How could it then begin at Rome ? and yet they have pronounced their Anathema or Curse upon such as do not believe it,
Luke 24. 47. The teaching of Repentance, and remission of Sins in the Name of christ, by his own order, began At Ierusalem. How could it then begin At Room? and yet they have pronounced their Anathema or Curse upon such as do not believe it,
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Such a spirit as this wrought long before in Victor the proud Bishop of Rome, when he excommunicated all the Eastern Churches for not keeping Easter upon the same day with him.
Such a Spirit as this wrought long before in Victor the proud Bishop of Rome, when he excommunicated all the Eastern Churches for not keeping Easter upon the same day with him.
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Orbem jam totum, Victor Romanus haberet. Rome had, and Victor would subdue the world. How he was reproved for this, I shall have occasion to say by and by;
Orbem jam totum, Victor Romanus haberet. Room had, and Victor would subdue the world. How he was reproved for this, I shall have occasion to say by and by;
and was so farre from the Hellish temper of those which rejoyce to see others fall, that in imitation of Christ, who died by the hands of sinners to save them, he wished that he might procure their union with Christ, by his own separation from him.
and was so Far from the Hellish temper of those which rejoice to see Others fallen, that in imitation of christ, who died by the hands of Sinners to save them, he wished that he might procure their Union with christ, by his own separation from him.
And that this spirit died not with Saint Paul, is very manifest afterwards, for when Trypho demanded of Iustin Martyr, what he thought as to their state of salvation, thinking probably that he would have pronounced them damned ;
And that this Spirit died not with Saint Paul, is very manifest afterwards, for when Trypho demanded of Justin Martyr, what he Thought as to their state of salvation, thinking probably that he would have pronounced them damned;
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the Martyr did not so, but told him, he hoped they might be saved, if with their Ceremonials, they did keep also NONLATINALPHABET the eternal and natural rules of indispensable Holinesse ;
the Martyr did not so, but told him, he hoped they might be saved, if with their Ceremonials, they did keep also the Eternal and natural rules of indispensable Holiness;
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and notwithstanding the Iewish uncharitablenesse, which they expressed in their carriage, of which he admonisheth Trypho, he showes him the invincible love of Christians towards them, being ready,
and notwithstanding the Jewish uncharitableness, which they expressed in their carriage, of which he Admonisheth Trypho, he shows him the invincible love of Christians towards them, being ready,
It is not to be imagined, but their mutual love was great, when they were so friendly to enemies, and that appeared in rare instances, they made all things common, that were capable of a friendly copartnership, as we read in the Acts of the Apostles, dwelt together in one accord, did eat and drink together with unspeakable content, rejoycing in each other with a great singlenesse of heart.
It is not to be imagined, but their mutual love was great, when they were so friendly to enemies, and that appeared in rare instances, they made all things Common, that were capable of a friendly copartnership, as we read in the Acts of the Apostles, dwelled together in one accord, did eat and drink together with unspeakable content, rejoicing in each other with a great singleness of heart.
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And when this rare friendship began to be hurt, through the Devils envy and hatred, and mens weaknesse and passions, and the One Church began to crumble into many factions, and besides the common name, by which they were joyned, Christ, to distinguish themselves by other names never given for marks of such distinction, as Paul, Apollo, Cephas:
And when this rare friendship began to be hurt, through the Devils envy and hatred, and men's weakness and passion, and the One Church began to crumble into many factions, and beside the Common name, by which they were joined, christ, to distinguish themselves by other names never given for marks of such distinction, as Paul, Apollo, Cephas:
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with what earnestnesse doth Paul put himself in this breach ? Now I beseech you brethren, by the name of our Lord Iesus Christ, that ye all speak the same thing,
with what earnestness does Paul put himself in this breach? Now I beseech you brothers, by the name of our Lord Iesus christ, that you all speak the same thing,
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— Is christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? Clemens Romanus in his Epistle to the same Corinthians, speaks excellently to the same purpose, cur inter nos sunt contentiones, irae, simultates, schismata, &c. Why should there be contentions, anger,
— Is Christ divided? was Paul Crucified for you? or were you baptised in the name of Paul? Clemens Romanus in his Epistle to the same Corinthians, speaks excellently to the same purpose, cur inter nos sunt contentiones, irae, simultates, schismata, etc. Why should there be contentions, anger,
and warre amongst us? Have we not one God, and one Christ? Is not the spirit of Grace one which is poured forth upon us all? and is not our vocation one in Christ Iesus? why do we pluck off the members of Christ,
and war among us? Have we not one God, and one christ? Is not the Spirit of Grace one which is poured forth upon us all? and is not our vocation one in christ Iesus? why do we pluck off the members of christ,
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By means of the great precept of our Lord, to love one another, and the industry of some of his wisest disciples, the practise of love held out so eminently downwards, till Tertullians time, that he sayes, Dilectionis operatio notam nobis meruit penes quosdam, vide inquiunt, ut invicem se diligant, i. e.
By means of the great precept of our Lord, to love one Another, and the industry of Some of his Wisest Disciples, the practice of love held out so eminently downwards, till Tertullia's time, that he Says, Dilectionis operatio notam nobis meruit penes Quosdam, vide inquiunt, ut invicem se diligant, i. e.
Then christian Religion was in Honour, but when the professors of it grew disobedient to the fundamental law of Love, and became fierce, they tore off their Masters Badge, and, by hating one another, became odious to Heathens.
Then christian Religion was in Honour, but when the professors of it grew disobedient to the fundamental law of Love, and became fierce, they tore off their Masters Badge, and, by hating one Another, became odious to heathens.
They were not content with the plain revelation of Christs will in the holy Scriptures, and therefore when they began to wax wanton, against the doctrine of Christ, in the Apostles days, intruding into things which they had not seen, they would needs bring in a voluntary humility, as the worship of Angels, and through the pretense of great wisdome,
They were not content with the plain Revelation of Christ will in the holy Scriptures, and Therefore when they began to wax wanton, against the Doctrine of christ, in the Apostles days, intruding into things which they had not seen, they would needs bring in a voluntary humility, as the worship of Angels, and through the pretense of great Wisdom,
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and free-will offerings, and austerity to the flesh, brought in many foolish doctrines, and perverted the institutions of Christ, both in point of marriage and meats, and being vainly pufft up with fleshly imaginations, swerved from the infallible Rule of wisdom and holinesse, into foolish enormities, by which they separated themselves from Christ and his Church both at once,
and freewill offerings, and austerity to the Flesh, brought in many foolish doctrines, and perverted the institutions of christ, both in point of marriage and Meats, and being vainly puffed up with fleshly Imaginations, swerved from the infallible Rule of Wisdom and holiness, into foolish enormities, by which they separated themselves from christ and his Church both At once,
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Eusebius in the fifth book of his Ecclesiastical History, cap. 25. gives an accompt of the cause of that great schisme between the Eastern and Western Churches, out of Irenaeus, that it was long of those of the West, who not holding simply what was delivered from the beginning, that is by Christ, fell into other observations, either through ignorance or carelesnesse.
Eusebius in the fifth book of his Ecclesiastical History, cap. 25. gives an account of the cause of that great Schism between the Eastern and Western Churches, out of Irnaeus, that it was long of those of the West, who not holding simply what was Delivered from the beginning, that is by christ, fell into other observations, either through ignorance or carelessness.
Ignatius in his Epistle to the Ephesians, praising their Vnity, of which he had heard by Onesimus, gives this for the great reason of it, NONLATINALPHABET, i. e.
Ignatius in his Epistle to the Ephesians, praising their Unity, of which he had herd by Onesimus, gives this for the great reason of it,, i. e.
When that Holy Rule is neglected, which whilst it is kept to, brings peace upon all that walk according to it, men fall into by-paths, and when one takes one way, and another a different;
When that Holy Rule is neglected, which while it is kept to, brings peace upon all that walk according to it, men fallen into bypaths, and when one Takes one Way, and Another a different;
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For if there were no other hinderances, yet that self-love which swayes men so strongly to their own opinions, would make their mutual consent impossible.
For if there were no other hindrances, yet that Self-love which sways men so strongly to their own opinions, would make their mutual consent impossible.
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but God only that can judge concerning those differences, because the self-love which is bred in every one, will not permit them to give way to another.
but God only that can judge Concerning those differences, Because the Self-love which is bred in every one, will not permit them to give Way to Another.
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but when we have once passed that bound: it is no wonder at all, if we wander into infinite differences, and make Religion contemptible, by multitudes of uncertain pronunciations.
but when we have once passed that bound: it is no wonder At all, if we wander into infinite differences, and make Religion contemptible, by Multitudes of uncertain pronunciations.
The Primitive christians were aware of this danger, and knowing how easily the Devil would take occasion by their difference in opinion to divide their hearts, beat him where he most hoped for victory;
The Primitive Christians were aware of this danger, and knowing how Easily the devil would take occasion by their difference in opinion to divide their hearts, beatrice him where he most hoped for victory;
or the honour of Christianity by his excommunicating of such as differ'd from him, and therefore with many other sober Bishops advised him to study the peace of the Church,
or the honour of Christianity by his excommunicating of such as differed from him, and Therefore with many other Sobrium Bishops advised him to study the peace of the Church,
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So Iust. Martyr in his Epistle to Zena and Serenus, NONLATINALPHABET, &c. We must take care that we maintain peace and love with those which differ from us,
So Just Martyr in his Epistle to Xena and Serenus,, etc. We must take care that we maintain peace and love with those which differ from us,
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And a little after, We know some that have advanced this angry humour to such a height, that drawing the Gospel towards this peevishnesse, they would accommodate the Oracles of our Saviour to their own rash opinion,
And a little After, We know Some that have advanced this angry humour to such a height, that drawing the Gospel towards this peevishness, they would accommodate the Oracles of our Saviour to their own rash opinion,
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But when this counsel was rejected, what did they do? Then immoderate spirits tore the perfect bond, and to use the Philosophers words, did NONLATINALPHABET, tore in pieces the God of Love, that was among them ;
But when this counsel was rejected, what did they do? Then immoderate spirits tore the perfect bound, and to use the Philosophers words, did, tore in Pieces the God of Love, that was among them;
So Nilus the Greek Bishop, sayes plainly, that the Greek schisme was made between them & the Romans, because they would not let the Romans, NONLATINALPHABET, Sit as Lords and Masters of their faith,
So Nilus the Greek Bishop, Says plainly, that the Greek Schism was made between them & the Roman, Because they would not let the Roman,, Fit as lords and Masters of their faith,
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What mischief befell christianity by means of this spirit in Iulians time, is to the eternal disgrace of its professors, recorded by Ammianus Marcellinus, lib. 22. That Iulian might weaken the christian power, which he feared, he knew no way so easie,
What mischief befell christianity by means of this Spirit in Julians time, is to the Eternal disgrace of its professors, recorded by Ammianus Marcellinus, lib. 22. That Iulian might weaken the christian power, which he feared, he knew no Way so easy,
as to endeavour their destruction by themselves, and therefore recall'd the Bishops banished by Constantius, and gave them and the people leave to be christians, though he himself was turned Heathen. How could he hope to gain by this? The Historian tells us, Nullas infestas hominibus bestias, ut sunt sibi ferales pleri { que } christianorum, expertus, i. e.
as to endeavour their destruction by themselves, and Therefore Recalled the Bishops banished by Constantius, and gave them and the people leave to be Christians, though he himself was turned Heathen. How could he hope to gain by this? The Historian tells us, Nullas infestas hominibus Bestias, ut sunt sibi ferales pleri { que } Christians, Expertus, i. e.
because he had never found beasts so cruel to men, as he had seen christians implacable towards one another, and therefore as he travel'd through Palestine, cryed out;
Because he had never found beasts so cruel to men, as he had seen Christians implacable towards one Another, and Therefore as he traveled through Palestine, cried out;
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O Marcomanni, O Quadi, O Sarmatae, tandem alios vobis inquietiores inveni! This was a horrible shame brought upon the Gospel of our Saviour, by such professors,
O Marcomanni, Oh Quadi, Oh sarmatians, tandem Alioth vobis inquietiores Inveni! This was a horrible shame brought upon the Gospel of our Saviour, by such professors,
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When christians laid aside the spirit of love, they became ridiculous to the world, those which admired them before for loving one another, and said, ut pro alterutro mori sunt parati ? might now say, Not, how ready are they to die for one another? but,
When Christians laid aside the Spirit of love, they became ridiculous to the world, those which admired them before for loving one Another, and said, ut Pro alterutro Mori sunt Parati? might now say, Not, how ready Are they to die for one Another? but,
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how ready are they to kill one another? How far this spirit is removed from the Nature of Religion, Lactantius hath expressed very well, Divin. Instit. lib. 5. cap. 20. Longè diversa sunt carnificina & pietas;
how ready Are they to kill one Another? How Far this Spirit is removed from the Nature of Religion, Lactantius hath expressed very well, Divine. Institutio lib. 5. cap. 20. Long diversa sunt Carnificina & pietas;
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defendenda enim religio est, non occidendo, sed monendo, non saevitia, sed sapientia. Nam si sanguine, si tormentis, si malo religionem defendere velis:
Defendenda enim Religio est, non occidendo, sed monendo, non saevitiam, sed sapientia. Nam si sanguine, si tormentis, si Malo religionem defendere velis:
So the forementioned ingenuous Historian, having it seems read our Bible, when he saw Georgius the turbulent Bishop of Alexandria fill Constantius his broad ears with accusations of divers persons, he sayes, he had forgotten the Religion which he professed, quae nihil nisi justum suadet & lene, which doth command us nothing but gentlenesse and equity.
So the forementioned ingenuous Historian, having it seems read our bible, when he saw George the turbulent Bishop of Alexandria fill Constantius his broad ears with accusations of diverse Persons, he Says, he had forgotten the Religion which he professed, Quae nihil nisi Justum Suadet & lene, which does command us nothing but gentleness and equity.
an Apostasy from the true Church? They interpret one way, and we another. And was not the rigid imposition of their interpretations as infallible, one of those good reasons for which we departed from them? But when we read these Scriptures, They shall kill you, and think they do God service, and, By zeal I persecuted the Church, and, They have a zeal, but not according to knowledge ;
an Apostasy from the true Church? They interpret one Way, and we Another. And was not the rigid imposition of their interpretations as infallible, one of those good Reasons for which we departed from them? But when we read these Scriptures, They shall kill you, and think they do God service, and, By zeal I persecuted the Church, and, They have a zeal, but not according to knowledge;
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we may perceive that hot zeal may be accompanied with gross ignorance, and great cruelty. Some that mean mean well, perhaps, may do shrowd mischief, and through impotence of spirit, inconsiderateness, ill nature, narrowness of soul, want of experience, and converse with wise men ;
we may perceive that hight zeal may be accompanied with gross ignorance, and great cruelty. some that mean mean well, perhaps, may do shroud mischief, and through impotence of Spirit, inconsiderateness, ill nature, narrowness of soul, want of experience, and converse with wise men;
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It is a strange device of pleasing God, to sacrifice his friends to him, when as he desireth not the death of his enemies. But those which kill them say, O, but they are in errour.
It is a strange device of pleasing God, to sacrifice his Friends to him, when as he Desires not the death of his enemies. But those which kill them say, Oh, but they Are in error.
Really it may be so, for it is a very hard matter for such fallible creatures as we are, not to erre in some things, &c. But those are unmerciful guides, which kill plain-hearted passengers, because they have missed the way,
Really it may be so, for it is a very hard matter for such fallible creatures as we Are, not to err in Some things, etc. But those Are unmerciful guides, which kill plainhearted passengers, Because they have missed the Way,
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thou art of a hot spirit, & wouldest thou have it increased with flames from above ? that fire enlightens, warms, and so melts, but doth not burn and fry men for their salvation.
thou art of a hight Spirit, & Wouldst thou have it increased with flames from above? that fire enlightens, warms, and so melts, but does not burn and fry men for their salvation.
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They put Religion to disgrace, when, leaving off the practise of undoubted piety, and the diligent performance of uncontroverted duties, they imployed their wits in spinning niceties,
They put Religion to disgrace, when, leaving off the practice of undoubted piety, and the diligent performance of uncontroverted duties, they employed their wits in spinning niceties,
how was that? NONLATINALPHABET, as the Apostle did most peaceably train them, and direct them ; having bid them to put on the knowledge of the truth, then Righeousness, or Obedience ;
how was that?, as the Apostle did most peaceably train them, and Direct them; having bid them to put on the knowledge of the truth, then Righteousness, or obedience;
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and the Religion which they professed to shame and dishonour. As Am. Marcellinus said of Constantius, Christianam religionem absolutam et simplissimam anili superstitione confudit, i. e.
and the Religion which they professed to shame and dishonour. As Am. Marcellinus said of Constantius, Christianam religionem absolutam et simplissimam anili Superstition confudit, i. e.
What did the impertinencies of the Schoolmen, and all their great industry about trifles, their NONLATINALPHABET? If the whole Church should unanimously busie themselves about such things, the Devil would have cause to laugh, and say, as he did scoffingly;
What did the Impertinencies of the Schoolmen, and all their great industry about trifles, their? If the Whole Church should unanimously busy themselves about such things, the devil would have cause to laugh, and say, as he did scoffingly;
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These things overthrow not his Kingdome, neither do they establish or honour our Saviours, but give occasion to the world to think Christianity an intricate thing, and Christians, genus hominum controversum, a perplexed people.
These things overthrow not his Kingdom, neither do they establish or honour our Saviors, but give occasion to the world to think Christianity an intricate thing, and Christians, genus hominum controversum, a perplexed people.
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when the cloud of persecution was blown over, and the profession of christianity by the favourable aspect of the times grown profitable, and Honourable.
when the cloud of persecution was blown over, and the profession of christianity by the favourable aspect of the times grown profitable, and Honourable.
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When Damasus and Vrsinus contended to blood for the Episcopal Seat, a hundred thirty seven being slain about it in one day, what said the Heathen which stood by? Omni contentione laterum jurgari debere, &c. They deserved the most severe reprehension;
When Damasus and Ursinus contended to blood for the Episcopal Seat, a hundred thirty seven being slave about it in one day, what said the Heathen which stood by? Omni contention laterum jurgari Debere, etc. They deserved the most severe reprehension;
They might have been happy, if despising the greatnesse of the City, which now they only oppose with vices, they had, according to the Example of some of the country Bishops, by temperance and humility, purity and modesty, approved themselves to the eternal God, and his true worshipers:
They might have been happy, if despising the greatness of the city, which now they only oppose with vices, they had, according to the Exampl of Some of the country Bishops, by temperance and humility, purity and modesty, approved themselves to the Eternal God, and his true worshippers:
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when men talk of Christians, but regard none but their own party, perswasion and pronunciation ; by degrading others in spirituals, they advance their own worldly interest.
when men talk of Christians, but regard none but their own party, persuasion and pronunciation; by degrading Others in spirituals, they advance their own worldly Interest.
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whilst the ingenuous sons of Truth condemn their Hypocrisy, and grieve to see how the workers of iniquity please themselves, to have such famous Complices. There is little or nothing done for the Honour of God by Christians, when by uncharitablenesse, and quarrelsom controversies, ambition and covetousnesse, howsoever disguised, they give examples of sin in contradiction to their Profession,
while the ingenuous Sons of Truth condemn their Hypocrisy, and grieve to see how the workers of iniquity please themselves, to have such famous Accomplices. There is little or nothing done for the Honour of God by Christians, when by uncharitableness, and quarrelsome controversies, ambition and covetousness, howsoever disguised, they give Examples of since in contradiction to their Profession,
For they will think, if those which pretend Religion neglect to be conformed to it, they may well enough slight the name, when the others despise the thing. If we compare the practise of Piety, which is found in these dayes, with that of the first ages of Christianity;
For they will think, if those which pretend Religion neglect to be conformed to it, they may well enough slight the name, when the Others despise the thing. If we compare the practice of Piety, which is found in these days, with that of the First ages of Christianity;
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and those which have no good will to Christianity, seeing it do no great matters now adays, are apt to judge the narrations of the High piety, and noble charity of the Primitive times fabulous.
and those which have no good will to Christianity, seeing it doe no great matters now adais, Are apt to judge the narrations of the High piety, and noble charity of the Primitive times fabulous.
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To shut up all, That which hath been said should kindle a zoal in all the true lovers of God, to vindicate the Honour of his suffering Gospel. Take up, Christians, the spiritual weapons of which his Armory is full,
To shut up all, That which hath been said should kindle a zoal in all the true lovers of God, to vindicate the Honour of his suffering Gospel. Take up, Christians, the spiritual weapons of which his Armoury is full,
Be afraid to be bad, when you may securely, as to this world, and with incouragement of much ill company. Bring Charity into fashion again by acts of mercy in despight of Covetousnesse. Disgrace that well-favoured Harlot, painted Hypocrisy, by practising all manner of plainnesse, truth, and sincerity. Redeem lost time, and be revenged upon sloth, and sinful omissions by a doubled diligence. In what you have particularly dishonoured God, endeavour to make the greatest reparation you can, knowing that we can never make a sufficient amends for the least sin.
Be afraid to be bad, when you may securely, as to this world, and with encouragement of much ill company. Bring Charity into fashion again by acts of mercy in despite of Covetousness. Disgrace that well-favoured Harlot, painted Hypocrisy, by practising all manner of plainness, truth, and sincerity. redeem lost time, and be revenged upon sloth, and sinful omissions by a doubled diligence. In what you have particularly dishonoured God, endeavour to make the greatest reparation you can, knowing that we can never make a sufficient amends for the least since.
Live by faith, and show that some dare trust God, neither make any doubt of the Happy immortality, which he hath promised to his faithful servants. Since the world will not be otherwise taught,
Live by faith, and show that Some Dare trust God, neither make any doubt of the Happy immortality, which he hath promised to his faithful Servants. Since the world will not be otherwise taught,
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for words availe nothing, do what you can to mend it, and by Example to prepare it for the participation of God, till he come in pity and repair the ruines of his decayed work,
for words avail nothing, do what you can to mend it, and by Exampl to prepare it for the participation of God, till he come in pity and repair the ruins of his decayed work,
In the mean while, think it comfort enough to your private capacity, to know, That he which offereth to God the forementioned praises, doth glorify him,
In the mean while, think it Comfort enough to your private capacity, to know, That he which Offereth to God the forementioned praises, does Glorify him,
