A pattern of mercy. Opened in a sermon at St. Pauls, before the Right Honorable, the Lord Mayor, and the Lord General Monck: February 12. 1659. / By Tobias Conyers, minister at St. Ethelberts, London.
Publisher: Printed by M I and are to be sold at the Grey hound in St Pauls Church yard at the Crown in Popes head Alley and at the Elephant and Castle near Temple Barr
not low, because the subject of our blessed Saviour, and directed to his own Disciples, not excluding the rest of his Auditors gathered together in great multitudes for to hear him:
not low, Because the Subject of our blessed Saviour, and directed to his own Disciples, not excluding the rest of his Auditors gathered together in great Multitudes for to hear him:
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The Evangelical Duties that are scattered in this Book, are in this respect not unlike the Proverbs of Solomon, that have no great connexion with, or dependance one upon another.
The Evangelical Duties that Are scattered in this Book, Are in this respect not unlike the Proverbs of Solomon, that have no great connexion with, or dependence one upon Another.
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and take away thy coat, (i. e.) If any man go about to rob thee of thy coat by any unjust course or process at law, rather then oppose violence or fraud, to his deceit and injustice, let him take thy Cloke also;
and take away thy coat, (i. e.) If any man go about to rob thee of thy coat by any unjust course or process At law, rather then oppose violence or fraud, to his deceit and injustice, let him take thy Cloak also;
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the poor are the proper and necessary objects of every good mans charity) and of him that taketh away thy goods, NONLATINALPHABET (i. e.) that taketh thy goods upon lone, that borroweth of thee, [ NONLATINALPHABET ] ask them not again, (i. e.) Exact them not again by hard Usury, and oppression;
the poor Are the proper and necessary objects of every good men charity) and of him that Takes away thy goods, (i. e.) that Takes thy goods upon lone, that borroweth of thee, [ ] ask them not again, (i. e.) Exact them not again by hard Usury, and oppression;
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If you only have a common and ordinary love and charity for those which have the same for you, what reason or ground have you to expect Divine Remuneration? But as it is ver. 35. Love your Enemies, and your reward shall be great,
If you only have a Common and ordinary love and charity for those which have the same for you, what reason or ground have you to expect Divine Remuneration? But as it is ver. 35. Love your Enemies, and your reward shall be great,
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I will not spend time in opening of the words, (there being nothing in them but what is obvious to the most common Understanding) least I should seem to raise a dust with my feet,
I will not spend time in opening of the words, (there being nothing in them but what is obvious to the most Common Understanding) lest I should seem to raise a dust with my feet,
2. The Creatures mercifulness enjoined, Be ye merciful. 3. The assimulation likeness, and proportion that ought to be 'twixt the one and the other, NONLATINALPHABET,
2. The Creatures mercifulness enjoined, Be you merciful. 3. The assimulation likeness, and proportion that ought to be betwixt the one and the other,,
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Hence I might lay down three Axioms or Divine Propositions: 1. That God is merciful. 2. That we ought to be merciful. 3. That Gods mercifulness is the Copy & Rule of ours.
Hence I might lay down three Axioms or Divine Propositions: 1. That God is merciful. 2. That we ought to be merciful. 3. That God's mercifulness is the Copy & Rule of ours.
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METHOD. 1. I shall give you an account what mercy is, and what it imports in the phrase of the Scripture. 2. Wherein the mercifulness of our heavenly Fathers appears, that we may see wherein we are to imitate him. 3. What reasons and grounds we have to be merciful as he is merciful. 1. Concerning Mercey:
METHOD. 1. I shall give you an account what mercy is, and what it imports in the phrase of the Scripture. 2. Wherein the mercifulness of our heavenly Father's appears, that we may see wherein we Are to imitate him. 3. What Reasons and grounds we have to be merciful as he is merciful. 1. Concerning Mercey:
Phil. 2. 1. the Apostle exhorts to Unity by the consolation of Christ, by the comforts of Love, by the fellowship of the Spirit, by bowels and mercies, (i. e.) If there be any tenderness, pity and compassion in you towards your common Father, fulfil you my joy; where bowels and mercies are equipolent terms, that serve to illustrate and explain the sense one of another:
Philip 2. 1. the Apostle exhorts to Unity by the consolation of christ, by the comforts of Love, by the fellowship of the Spirit, by bowels and Mercies, (i. e.) If there be any tenderness, pity and compassion in you towards your Common Father, fulfil you my joy; where bowels and Mercies Are equipollent terms, that serve to illustrate and explain the sense one of Another:
To this we may refer that of the Prophet, Jer 31. 20. where God is brought in troubled and discomposed in himself for the punishment and affliction of Ephraim; Is Ephraim my dear Son? Is he a pleasant child? for since I spake against him, I do earnestly remember him, therefore my bowels are troubled for him, I will surely have mercy upon him, saith the Lord.
To this we may refer that of the Prophet, Jer 31. 20. where God is brought in troubled and discomposed in himself for the punishment and affliction of Ephraim; Is Ephraim my dear Son? Is he a pleasant child? for since I spoke against him, I do earnestly Remember him, Therefore my bowels Are troubled for him, I will surely have mercy upon him, Says the Lord.
but I obtained Mercy, because I did it ignorantly, (i. e.) being so much unfit and unworthy whil'st I was a Jew, blaspheming Christ, and persecuting his people;
but I obtained Mercy, Because I did it ignorantly, (i. e.) being so much unfit and unworthy whilst I was a Jew, blaspheming christ, and persecuting his people;
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You that for a long time (for this Epistle is believed to have been written Anno Christi 44.) whilst Christ was upon the earth had not the happiness to receive Christ and the Gospel,
You that for a long time (for this Epistle is believed to have been written Anno Christ 44.) while christ was upon the earth had not the happiness to receive christ and the Gospel,
and that he did the Jews no wrong in calling the Gentiles to Christianity, Ver. 15. As he saith unto Moses, I will have mercy upon whom I will have mercy, &c. As if he had said unto him, In the distributing of my blessings I will do what I think good, without giving thee or any man a reason,
and that he did the jews no wrong in calling the Gentiles to Christianity, Ver. 15. As he Says unto Moses, I will have mercy upon whom I will have mercy, etc. As if he had said unto him, In the distributing of my blessings I will do what I think good, without giving thee or any man a reason,
yet as it is ver. 13. Jacob have I loved, and Esau have I hated, which is either true in the Letter, in chusing the Israelites, and rejecting the Idumeans; or else in the Type, in preferring the Covenant of Grace before the Covenant of Works;
yet as it is ver. 13. Jacob have I loved, and Esau have I hated, which is either true in the letter, in choosing the Israelites, and rejecting the Idumeans; or Else in the Type, in preferring the Covenant of Grace before the Covenant of Works;
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or condignity, but of God that sheweth mercy; (i. e.) vouchsafeth to call the Gentiles to Christianity, when the obstinate and incredulous Jewes have rejected it.
or condignity, but of God that shows mercy; (i. e.) vouchsafeth to call the Gentiles to Christianity, when the obstinate and incredulous Jews have rejected it.
For the further opening the nature of Mercy, observe the difference betwixt Goodness and Mercy: Goodness in God is supposed to be absolute, but Mercy is a relative thing:
For the further opening the nature of Mercy, observe the difference betwixt goodness and Mercy: goodness in God is supposed to be absolute, but Mercy is a relative thing:
Goodness supposeth a man in being; Mercy, a man in misery: God might have been eternally good, and transcendently glorious in the free communication of himselfe,
goodness Supposeth a man in being; Mercy, a man in misery: God might have been eternally good, and transcendently glorious in the free communication of himself,
And now methinks we are fallen upon the noblest subject in the World, being we are to treat of Divine Mercy, which the Scriptures declare, which men experience, which the Devils envy, the good Angels admire,
And now methinks we Are fallen upon the Noblest Subject in the World, being we Are to Treat of Divine Mercy, which the Scriptures declare, which men experience, which the Devils envy, the good Angels admire,
The Scriptures and our own experience have set us upon a great Mount, and being to look down upon the great abysse of Divine Mercies, we are ready to cry out with the Apostle, Rom. 11. 33. NONLATINALPHABET, O the depth of the riches both of the Wisdom and the mercies of God
The Scriptures and our own experience have Set us upon a great Mount, and being to look down upon the great abyss of Divine mercies, we Are ready to cry out with the Apostle, Rom. 11. 33., Oh the depth of the riches both of the Wisdom and the Mercies of God
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In the Jewish Church he suffered the Essens, (a pensive and melancholy Sect) who sleighted the Hierarchy of Moses, dissented from the common way of Worship,
In the Jewish Church he suffered the Essens, (a pensive and melancholy Sect) who sleighted the Hierarchy of Moses, dissented from the Common Way of Worship,
He suffered the Herodians, Mark 3. 6. a politick and ambitious Sect, who thought Herod the Aschalonite to bee the Messiahs, the sent of God: and thence called Herodians:
He suffered the Herodians, Mark 3. 6. a politic and ambitious Sect, who Thought Herod the Aschalonite to be the Messiahs, the sent of God: and thence called Herodians:
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It is likely they were abused into that opinion, from the misconstruing the prophecie of Jacob, Gen. 49. 10. That the scepter should not depart from Judah,
It is likely they were abused into that opinion, from the misconstruing the prophecy of Jacob, Gen. 49. 10. That the sceptre should not depart from Judah,
and continued a place of Worship to the daies of our Saviour, Joh. 4. 20. Our fathers worshipped in this mountain, &c. He suffered the Sadduces, mentioned Mat. 22. who denied the souls immortality, and all future estate and being after this life;
and continued a place of Worship to the days of our Saviour, John 4. 20. Our Father's worshipped in this mountain, etc. He suffered the Sadducees, mentioned Mathew 22. who denied the Souls immortality, and all future estate and being After this life;
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many of them serving God zealously and strictly, according to the prescript of Moses his Law, upon no other expectations then a temporal reward upon earth.
many of them serving God zealously and strictly, according to the prescript of Moses his Law, upon no other Expectations then a temporal reward upon earth.
In the Gentile world the mercifulness of God appears, that he does not rain down fire from heaven to avenge himself of those Idolaters, who worship the Host of Heaven, the Sun, Moon,
In the Gentile world the mercifulness of God appears, that he does not rain down fire from heaven to avenge himself of those Idolaters, who worship the Host of Heaven, the Sun, Moon,
1. In that he is infallible in his judgement, liable to no mistake, or mis-apprehension, and consequently may be absolute and definitive in his sentence and determination;
1. In that he is infallible in his judgement, liable to no mistake, or misapprehension, and consequently may be absolute and definitive in his sentence and determination;
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but endeavoureth by the light shining in us, by the inspirations and notices of his spirit, by the convictions and authority of his word, to reduce humane conceptions to a likeness with,
but endeavoureth by the Light shining in us, by the inspirations and notices of his Spirit, by the convictions and Authority of his word, to reduce humane conceptions to a likeness with,
and the Laws of God, where he is authorized and appointed so to do, let it be shown primitively, that under the Gospel he ought either ex officio, precepto, vel exemplo, to judge, determine,
and the Laws of God, where he is authorized and appointed so to do, let it be shown primitively, that under the Gospel he ought either ex Officio, precepto, vel exemplo, to judge, determine,
He looketh into Chambers, and more secret retirements, and behold, wantonness, intemperance, luxury, uncleanness. He looketh into our places of commerce, and there he findeth deceit, fraud, cozenage.
He looks into Chambers, and more secret retirements, and behold, wantonness, intemperance, luxury, uncleanness. He looks into our places of commerce, and there he finds deceit, fraud, cozenage.
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He looketh into our places of Judicature, and behold, favours, partiality, injustice, oppression; Or, as it is Amos 6. 12. in cicutam mutatur jus & fractus Justitiaein absynthium;
He looks into our places of Judicature, and behold, favours, partiality, injustice, oppression; Or, as it is Amos 6. 12. in cicutam mutatur jus & fractus Justitiaein Absinthe;
Judgment turned into Gall, and the fruit of Righteousness into Worm wood. He looketh into our Churches and places of Worship, and for Knowledge, he findeth Zeal; for Piety, Interest;
Judgement turned into Gall, and the fruit of Righteousness into Worm wood. He looks into our Churches and places of Worship, and for Knowledge, he finds Zeal; for Piety, Interest;
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not remembring that great Theatre wherein we must all appear before the Judgement-Seat of Christ. In our hearts he beholdeth envy, jealousie, emulation, cruelty;
not remembering that great Theatre wherein we must all appear before the Judgement-Seat of christ. In our hearts he beholdeth envy, jealousy, emulation, cruelty;
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why he seemed to defer his coming, and neglect Judgement in taking vengeance upon the World, 2 Pet. 3. 9. The Lord is not slack concerning his promise,
why he seemed to defer his coming, and neglect Judgement in taking vengeance upon the World, 2 Pet. 3. 9. The Lord is not slack Concerning his promise,
he is NONLATINALPHABET, full of bowels, pitiful and compassionate towards the children of men; he is called, NONLATINALPHABET, Pater miserationum, the Father of Compassions:
he is, full of bowels, pitiful and compassionate towards the children of men; he is called,, Pater miserationum, the Father of Compassions:
he loved man in the state of his innocency, uprightness and obedience, and when man degenerated, he turned his love into pity, and his delight into commiseration;
he loved man in the state of his innocency, uprightness and Obedience, and when man degenerated, he turned his love into pity, and his delight into commiseration;
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The Court of Areopagite, mentioned Asts 17. so much famed in the World, put to death a young child for that he took an unnatural pleasure in depriving the very Birds of their sight,
The Court of Areopagite, mentioned Asts 17. so much famed in the World, put to death a young child for that he took an unnatural pleasure in depriving the very Birds of their sighed,
but that he had civilized and made tractable a Lyon, supposing so frequent a conversation with wild Beasts, had made him put off all humanity and pity,
but that he had civilized and made tractable a lion, supposing so frequent a Conversation with wild Beasts, had made him put off all humanity and pity,
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and beheld the great City on fire, he began to relent, and (out of his good nature) to shed tears in abundance, wherewith if it had been possible, he would have quenched those flames which himself had kindled.
and beheld the great city on fire, he began to relent, and (out of his good nature) to shed tears in abundance, wherewith if it had been possible, he would have quenched those flames which himself had kindled.
And Caesar Titus (whom for his clemency they called the delight of mankind) beholding the streets of Jerusalem covered with the dead bodies of the Jews, found his heart much touched;
And Caesar Titus (whom for his clemency they called the delight of mankind) beholding the streets of Jerusalem covered with the dead bodies of the jews, found his heart much touched;
but when he saw the glorious Temple all on fire, and the Jews themselves that were entered thereinto, would not suffer it to be quenched, he could then contain himself no longer,
but when he saw the glorious Temple all on fire, and the jews themselves that were entered thereinto, would not suffer it to be quenched, he could then contain himself no longer,
God came down from heaven in his own person, communicated his thoughts to the Patriarchs before and after the Flood, beseeched his people by his Prophets,
God Come down from heaven in his own person, communicated his thoughts to the Patriarchs before and After the Flood, beseeched his people by his prophets,
and lastly by his own Son, the man Christ Jesus, and still endeavoureth by his Word and Spirit to quench this great flame and conflagration kindled by sin;
and lastly by his own Son, the man christ jesus, and still endeavoureth by his Word and Spirit to quench this great flame and conflagration kindled by since;
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so that if it be not quenched, but proceed to devour the souls of men, God Almighty may with Caesar Titus, enter his just protestation, that the destruction of the World is an effect of our Wickedness, and not of his own inclination and disposition.
so that if it be not quenched, but proceed to devour the Souls of men, God Almighty may with Caesar Titus, enter his just protestation, that the destruction of the World is an Effect of our Wickedness, and not of his own inclination and disposition.
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Even as the love of a tender-hearted Father is more seen by what he would do for his obstinate and ungracious Son, (were he a capable subject) then by what he ever actually does for him.
Even as the love of a tender-hearted Father is more seen by what he would do for his obstinate and ungracious Son, (were he a capable Subject) then by what he ever actually does for him.
He frowns upon him, gives him correction, dis-inherits him, and goes down into the grave with a resolution of not doing him the least good thing for him, (in the sence the World calls good) and yet whilst he lived his heart was set upon him, his bowels yern towards him, his desires are great that he might enrich him,
He frowns upon him, gives him correction, dis-inherits him, and Goes down into the grave with a resolution of not doing him the least good thing for him, (in the sense the World calls good) and yet while he lived his heart was Set upon him, his bowels yern towards him, his Desires Are great that he might enrich him,
then what he does for us, were we capable subiects of his Grace and Favour, according to that, Deut. 5. 29. O that there were an heart in them, that they would fear me, that it might be well with them and their children for ever.
then what he does for us, were we capable Subjects of his Grace and Favour, according to that, Deuteronomy 5. 29. Oh that there were an heart in them, that they would Fear me, that it might be well with them and their children for ever.
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that I may borrow the expression of that contemplative and devout person, which is English't thus ▪ That form of Divinity which makes him Great, makes him by the same means, Wise, Just and Good;
that I may borrow the expression of that contemplative and devout person, which is Englished thus ▪ That from of Divinity which makes him Great, makes him by the same means, Wise, Just and Good;
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God having thus united all in himself, therefore he loves all, and regardeth all, as raies of his own light, issues of his own bounty, productions of his own Wisdom and Goodness;
God having thus united all in himself, Therefore he loves all, and Regardeth all, as rays of his own Light, issues of his own bounty, productions of his own Wisdom and goodness;
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the venom and malignity of the Toad and Aspick, the poyson of the Scorpion, which are so destructive to ours, are very good and suitable to their natures;
the venom and malignity of the Toad and Aspic, the poison of the Scorpion, which Are so destructive to ours, Are very good and suitable to their nature's;
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2. Take Mercy for Pardon, and in this sence God is merciful, he is known by this great Title which he assumed in that Solemn Publication, Exod. 34. 7. Keeping Mercy for thousands, forgiving Iniquity, Transgression and Sin. It is the glory of a man, much more of God to pass by an offence;
2. Take Mercy for Pardon, and in this sense God is merciful, he is known by this great Title which he assumed in that Solemn Publication, Exod 34. 7. Keeping Mercy for thousands, forgiving Iniquity, Transgression and Sin. It is the glory of a man, much more of God to pass by an offence;
God cannot desire sin, (as no man can wish to be displeased) but man having sinned, it is infinitely pleasing to the Divine Nature to shew mercy, pardon and forgiveness:
God cannot desire since, (as no man can wish to be displeased) but man having sinned, it is infinitely pleasing to the Divine Nature to show mercy, pardon and forgiveness:
He that hath set us that Rule, Matth. 18. 22. That we should not onely forgive till seven times, but until seventy times seven, wil not transgress it himself.
He that hath Set us that Rule, Matthew 18. 22. That we should not only forgive till seven times, but until seventy times seven, will not transgress it himself.
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so is there no sin excepted, save onely that sin unto death, the nature of which may consist either in the contempt or despair of the pardon it self:
so is there no since excepted, save only that since unto death, the nature of which may consist either in the contempt or despair of the pardon it self:
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Esau found no place for repentance, though he sought it with tears, Heb. 12. 17. (i. e.) He found no place for repentance with his Father Isaac; for as it is in the same verse, how that afterward when he would have inherited the blessing he was rejected;
Esau found no place for Repentance, though he sought it with tears, Hebrew 12. 17. (i. e.) He found no place for Repentance with his Father Isaac; for as it is in the same verse, how that afterwards when he would have inherited the blessing he was rejected;
True indeed, God pardons no mans sins before they be repented of; there are no indulgencies granted in heaven, and obtained on earth by unrepentant sinners.
True indeed, God Pardons no men Sins before they be repented of; there Are no Indulgences granted in heaven, and obtained on earth by unrepentant Sinners.
or which is all one, that they are pardoned from eternity, is questionless a Doctrine (to borrow the expression of a learned man) that transcends the licentiousness of Popery,
or which is all one, that they Are pardoned from eternity, is questionless a Doctrine (to borrow the expression of a learned man) that transcends the licentiousness of Popery,
the Scriptures declare it, Experience so far as it extendeth, confirmeth it, all Reason and Authority establisheth it, 1 Col. 23. If you continue in the Faith, &c. not moved away from the hope of the Gospel which ye have heard,
the Scriptures declare it, Experience so Far as it extendeth, confirmeth it, all Reason and authority Establisheth it, 1 Col. 23. If you continue in the Faith, etc. not moved away from the hope of the Gospel which you have herd,
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We find the Apostle puts Goodness and Severity together, Rom. 11 22 Behold therefore the goodness and severity of God, NONLATINALPHABET, on them which fell, severity, but towards thee, goodness;
We find the Apostle puts goodness and Severity together, Rom. 11 22 Behold Therefore the Goodness and severity of God,, on them which fell, severity, but towards thee, Goodness;
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In the solution of this question, 1. I shall give you several instances of Divine Severity. 2. I shall by a common distinction make peace betwixt the one and the other, setting God's Severity and Mercy at a good consistency together. Instances are many.
In the solution of this question, 1. I shall give you several instances of Divine Severity. 2. I shall by a Common distinction make peace betwixt the one and the other, setting God's Severity and Mercy At a good consistency together. Instances Are many.
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1. Of the fallen Angels, when all was peace in Heaven, and a blessed security inviron'd them, a thought of Pride did but spring up in them, (Aquinus thinks it was no more) and God changed countenance presently, tumbled them out of Heaven,
1. Of the fallen Angels, when all was peace in Heaven, and a blessed security environed them, a Thought of Pride did but spring up in them, (Aquinas thinks it was no more) and God changed countenance presently, tumbled them out of Heaven,
2. After that God had made unto himself another friend of flesh and blood, placed him in Paradice, conversed with him most familiarly, made him his Substitute, Vice-gerent and Deputy here on earth, imparted unto him not only being with the rest of the creatures,
2. After that God had made unto himself Another friend of Flesh and blood, placed him in Paradise, conversed with him most familiarly, made him his Substitute, Vicegerent and Deputy Here on earth, imparted unto him not only being with the rest of the creatures,
A Judge that is merciful in his own nature and constitution, may yet be very strict and rigid in his decree and purpose, to punish offenders, whom no mercy or clemency can obljge, no goodness or bounty win upon, or gain.
A Judge that is merciful in his own nature and constitution, may yet be very strict and rigid in his Decree and purpose, to Punish offenders, whom no mercy or clemency can obljge, no Goodness or bounty win upon, or gain.
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In like manner it is which God, of whom we may say as Pliny saies of Trajan, Est piger ad paenas princepi, ad praemia velox, Slow to punish, swift to reward;
In like manner it is which God, of whom we may say as pliny Says of Trajan, Est piger ad Penalty princepi, ad praemia Swift, Slow to Punish, swift to reward;
and yet notwithstanding, he hath formed in himself an immutable resolution & purpose (at the regular importunity of his Wisdom and Justice) of punishing with rigour and severity all those impartially, whom his clemency and mercy could not sweeten and mollifie:
and yet notwithstanding, he hath formed in himself an immutable resolution & purpose (At the regular importunity of his Wisdom and justice) of punishing with rigour and severity all those impartially, whom his clemency and mercy could not sweeten and mollify:
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If man will not return, He hath whet his sword, and bent his bow, and prepared for him the instruments of death, Psal. 7. 12. 3. Severity in the Act or Execution, which is the third acceptation, as in the many instances before alledged;
If man will not return, He hath whet his sword, and bent his bow, and prepared for him the Instruments of death, Psalm 7. 12. 3. Severity in the Act or Execution, which is the third acceptation, as in the many instances before alleged;
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1. Propter similitudinem, that wee may bee like unto God. 2. Propter gratitudinem, that we may be thankful unto God. 3. Propter necessitatem (i. e.) dispositionis & preparationis; that we may be fit to receive mercy from God.
1. Propter similitudinem, that we may be like unto God. 2. Propter gratitudinem, that we may be thankful unto God. 3. Propter necessitatem (i. e.) dispositionis & preparationis; that we may be fit to receive mercy from God.
A forcible motive, a cogent argument to prevail with rational creatures, whether Angels, or men; because of those sparks of desires kindled in them, of becoming like unto God;
A forcible motive, a cogent argument to prevail with rational creatures, whither Angels, or men; Because of those sparks of Desires kindled in them, of becoming like unto God;
We read Isa. 14. 12, 15. How art thou fallen from heaven, O Lucifer, son of the morning, &c. for thou hast said in thine heart, I will ascend into heaven, &c. I will ascend above the heights of the clouds;
We read Isaiah 14. 12, 15. How art thou fallen from heaven, Oh Lucifer, son of the morning, etc. for thou hast said in thine heart, I will ascend into heaven, etc. I will ascend above the heights of the Clouds;
: which though it be the Prophets triumphant insultation over Babylon, yet was it true originally of Lucifer, The argument was urged by the Serpent, Gen. 3. 4. to perswade our first parents to eat of the forbidden fruit:
: which though it be the prophets triumphant insultation over Babylon, yet was it true originally of Lucifer, The argument was urged by the Serpent, Gen. 3. 4. to persuade our First Parents to eat of the forbidden fruit:
[ And ye shall be as Gods ] a plausible argument indeed, to prevail with mortal minds, naturally prone of themselves to aspire after likeness and similitude.
[ And you shall be as God's ] a plausible argument indeed, to prevail with Mortal minds, naturally prove of themselves to aspire After likeness and similitude.
Can there be a better reason why we should be tender-hearted, merciful, compassionate, herein we shall be like unto God, we shall transcend in a manner the line of our Creation, be lifted up above the region of common mortality,
Can there be a better reason why we should be tender-hearted, merciful, compassionate, herein we shall be like unto God, we shall transcend in a manner the line of our Creation, be lifted up above the region of Common mortality,
In like manner we may with safety and honour attempt by an holy ambition, to be wise, just, merciful, ad exemplar, according to the original copy, God himself, not aspiring after his greatness, power,
In like manner we may with safety and honour attempt by an holy ambition, to be wise, just, merciful, and exemplar, according to the original copy, God himself, not aspiring After his greatness, power,
and majesty, lest with Lucifer, we incur his hatred and great displeasure. 2. We are to be merciful, propter gratitudinem, that we may be thankful unto God;
and majesty, lest with Lucifer, we incur his hatred and great displeasure. 2. We Are to be merciful, propter gratitudinem, that we may be thankful unto God;
The Reason is lodged here, That if God hath forgiven us ten thousand Talents, ought we not to forgive one another an hundred pence, Matth. 18. 25. The King that did remit ten thousand Talents, tooke it ill at the hands of his Debtor, that went forth presently, took his Brother by the Throat that ought him an hundred pence, would not be intreated,
The Reason is lodged Here, That if God hath forgiven us ten thousand Talents, ought we not to forgive one Another an hundred pence, Matthew 18. 25. The King that did remit ten thousand Talents, took it ill At the hands of his Debtor, that went forth presently, took his Brother by the Throat that ought him an hundred pence, would not be entreated,
Ver. 32. Then his Lord said, O thou wieked servant, I forgave thee all that Debt because thou desiredst me, shouldst thou not also have had compassion on thy fellow-servant? Shouldst thou not? (i. e.) thou shouldst have had compassion in point of gratitude and thankfulness unto me.
Ver. 32. Then his Lord said, Oh thou wieked servant, I forgave thee all that Debt Because thou desiredst me, Shouldst thou not also have had compassion on thy Fellow servant? Shouldst thou not? (i. e.) thou Shouldst have had compassion in point of gratitude and thankfulness unto me.
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to be drawn unto our duty by that soft, yet strong cord of Love and Gratitude, is most acceptable to God, most delightful and pleasing to our selves and others.
to be drawn unto our duty by that soft, yet strong cord of Love and Gratitude, is most acceptable to God, most delightful and pleasing to our selves and Others.
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As it was said by Jesus Christ, That he could do no mighty Works because of their unbelief, Mat. 13. 58. meaning, that though he had never so great a mind to confirm his Doctrine by Miracles,
As it was said by jesus christ, That he could do no mighty Works Because of their unbelief, Mathew 13. 58. meaning, that though he had never so great a mind to confirm his Doctrine by Miracles,
Even so God Almighty, our gracious and loving Father, though he had never so great a mind (to speak after the manner of men) to make us Vessels of his mercy;
Even so God Almighty, our gracious and loving Father, though he had never so great a mind (to speak After the manner of men) to make us Vessels of his mercy;
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yet finding us fraught with all malice and envy, straitened in our bowels, filled with all cruelty, hatred, revenge, we do shut up his bounty against us, and indispose him to Mercy.
yet finding us fraught with all malice and envy, straitened in our bowels, filled with all cruelty, hatred, revenge, we do shut up his bounty against us, and indispose him to Mercy.
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but our great Lord and Master, the great Propognour of Truth, directs to no other Weapons to to be made use of in this Warfare, but such as are spiritual;
but our great Lord and Master, the great Propognour of Truth, directs to no other Weapons to to be made use of in this Warfare, but such as Are spiritual;
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The Weapon which he hath put into our hands, is his Word, which is sharper then any two-edged sword, by which we may best cut in pieces all those snares of error wherewith Satan hath entangled the souls of men.
The Weapon which he hath put into our hands, is his Word, which is sharper then any two-edged sword, by which we may best Cut in Pieces all those snares of error wherewith Satan hath entangled the Souls of men.
That we do reprove them from the Word of God, that we sharply censure them, that we do warn men both publikely and privately, to take heed to their feet,
That we do reprove them from the Word of God, that we sharply censure them, that we do warn men both publicly and privately, to take heed to their feet,
lest they be taken in the snare of death, and so led away with the error of the wicked, is a thing (without question) highly acceptable to God, very useful and profitable unto men;
lest they be taken in the snare of death, and so led away with the error of the wicked, is a thing (without question) highly acceptable to God, very useful and profitable unto men;
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or where we fall short of conviction, to add force and violence, is a temedy for the cure of Error, I am not for the present perswaded, the great Physician of souls, Jesus Christ, ever prescribed. Alas!
or where we fallen short of conviction, to add force and violence, is a temedy for the cure of Error, I am not for the present persuaded, the great physician of Souls, jesus christ, ever prescribed. Alas!
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these are poore deluded souls, not onely phanatick, but lunatick; how many amongst us are even distracted and bereft of their spiritual senses and understanding:
these Are poor deluded Souls, not only fanatic, but lunatic; how many among us Are even distracted and bereft of their spiritual Senses and understanding:
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to take little or no offence at their words, but that we be, as the blessed Apostle would have Timothy, 2 Ep. Gap. 2. v. 25. NONLATINALPHABET in Meekness instructing those that oppose themselves.
to take little or no offence At their words, but that we be, as the blessed Apostle would have Timothy, 2 Epistle Gap. 2. v. 25. in Meekness instructing those that oppose themselves.
and said unto him, Sir, didst thou not sow good seed in thy Field? from whence then hath it tares? Ver. 28. He said unto them, An Enemy hath done this.
and said unto him, Sir, didst thou not sow good seed in thy Field? from whence then hath it tares? Ver. 28. He said unto them, an Enemy hath done this.
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and the reason why the Tares must not be plucked out, but let alone until the Harvest, is this, rendered by himself, ver. 29. Least while ye gather up the Tares, ye root up the wheat also.
and the reason why the Tares must not be plucked out, but let alone until the Harvest, is this, rendered by himself, ver. 29. lest while you gather up the Tares, you root up the wheat also.
By the Tares here can be meant nothing more properly then erroneous persons: no other sinners or offenders, but sinners injudgment, offenders in opinion:
By the Tares Here can be meant nothing more properly then erroneous Persons: no other Sinners or offenders, but Sinners injudgment, offenders in opinion:
yet one as we may presume, in a special manner moved by the Spirit, to interpose in the behalf of Christ and his dear servants, to rescue them from the bloody rage and malice of the Council.
yet one as we may presume, in a special manner moved by the Spirit, to interpose in the behalf of christ and his dear Servants, to rescue them from the bloody rage and malice of the Council.
for so the doctrine of Christianity was accounted, Gamaliel stands up, Act. 5. 38. And now I say unto you, NONLATINALPHABET, Stand off from those men, meddle not with them, let them alone! for if this counsel,
for so the Doctrine of Christianity was accounted, Gamaliel Stands up, Act. 5. 38. And now I say unto you,, Stand off from those men, meddle not with them, let them alone! for if this counsel,
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But if it be of God, ye cannot overthrow it; (i. e.) it will stand all opposition to the contrary notwithstanding, and yee your selves bee found fighters against God.
But if it be of God, you cannot overthrow it; (i. e.) it will stand all opposition to the contrary notwithstanding, and ye your selves be found fighters against God.
because he worshipped not in the same place with them, upon Mount Girizim, but seemed to hold communion with the Jewes in their Worship at the Temple at Jerusalem, they would not so much as receive him into their Village.
Because he worshipped not in the same place with them, upon Mount Girizim, but seemed to hold communion with the Jews in their Worship At the Temple At Jerusalem, they would not so much as receive him into their Village.
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2. You have the fiery indignation of his Disciples that was kindled against the Samaritans, ver. 54. Wilt thou that we command fire to come down from Heaven,
2. You have the fiery Indignation of his Disciples that was kindled against the Samaritans, ver. 54. Wilt thou that we command fire to come down from Heaven,
2. We have our Saviours rebuke and discommendation of that rash zeal wherewith his Disciples were heated, V. 55. But he turned and rebuked them, NONLATINALPHABET he angerly or sharply rebuked them, Ye know not what manner of spirit ye are of; i. e.
2. We have our Saviors rebuke and discommendation of that rash zeal wherewith his Disciples were heated, V. 55. But he turned and rebuked them, he angrily or sharply rebuked them, You know not what manner of Spirit you Are of; i. e.
the Jews must not call for fire from Heaven upon the Samaritans, because they Worship not with them at the Temple at Jerusalem, nor the Samaritans refuse to give entertainment to the Jews, because they do not worship with them upon Mount Girizim. Herein our Saviour was a great pattern of moderation, forbearance and brotherly kindness;
the jews must not call for fire from Heaven upon the Samaritans, Because they Worship not with them At the Temple At Jerusalem, nor the Samaritans refuse to give entertainment to the jews, Because they do not worship with them upon Mount Girizim. Herein our Saviour was a great pattern of moderation, forbearance and brotherly kindness;
Prayers and Tears, and Sufferings, and Fastings, and Alms deeds, and Love, and Charity, are those Forces by which Christian Religion became so victorious and triumphant in the World.
Prayers and Tears, and Sufferings, and Fastings, and Alms Deeds, and Love, and Charity, Are those Forces by which Christian Religion became so victorious and triumphant in the World.
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3. Ab utilitate; It is profitable to bear with our dissenting Brethren. 1. It's best for the Church. 2. It's best for the State. 1. For the Church; There is a twofold Unity;
3. Ab utilitate; It is profitable to bear with our dissenting Brothers. 1. It's best for the Church. 2. It's best for the State. 1. For the Church; There is a twofold Unity;
as the Astronomer prognosticates an Eclipse either of the Sun or Moon, not that he hath any influence upon those Heavenly Bodies, to cause the least change or alteration;
as the Astronomer prognosticates an Eclipse either of the Sun or Moon, not that he hath any influence upon those Heavenly Bodies, to cause the least change or alteration;
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But as for those less differences in Religion, and since there will always be such amongst us, (for faces do not more vary then understandings and conceptions) it is best (for the preservation of the Churches peace, love and unity) that we bear with,
But as for those less differences in Religion, and since there will always be such among us, (for faces do not more vary then understandings and conceptions) it is best (for the preservation of the Churches peace, love and unity) that we bear with,
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and exercise a wonderful lenity towards those that dissent from us, that we do not presently excommunicate, unchurch and deliver one another up unto Satan for every difference in opinion and judgement:
and exercise a wondered lenity towards those that dissent from us, that we do not presently excommunicate, unchurch and deliver one Another up unto Satan for every difference in opinion and judgement:
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We complain much of the want of Love, of that hatred, malice, and jealousie that we finde stirred up amongst the present Gospellers and Professors in Religion;
We complain much of the want of Love, of that hatred, malice, and jealousy that we find stirred up among the present Evangelists and Professors in Religion;
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me-thinks it should be with us the Students in Divinity, as it is with those Students and Proficients in Philosophy at the University, who though they do often dispute their Opinions pro and con, in the Schools and Halls,
methinks it should be with us the Students in Divinity, as it is with those Students and Proficients in Philosophy At the university, who though they do often dispute their Opinions Pro and con, in the Schools and Halls,
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yet do they love one another nevertheless, though one be for Aristotle, another for Ramus, a third for Zeno, a fourth for Epicurus, yet doth it not occasion the least animosity, breach or dis-affection.
yet do they love one Another nevertheless, though one be for Aristotle, Another for Ramus, a third for Zeno, a fourth for Epicurus, yet does it not occasion the least animosity, breach or disaffection.
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We all acknowledge one God, the resurrection from the dead, salvation by Jesus Christ, future rewards and punishments, the necessity of Virtue, Righteousness and Holiness;
We all acknowledge one God, the resurrection from the dead, salvation by jesus christ, future rewards and punishments, the necessity of Virtue, Righteousness and Holiness;
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We agree in the greater, why do we differ in the less? How much would it make for the Church, its peace, encrease and enlargement, could we give unto one another some few Granes of Allowance in this case.
We agree in the greater, why do we differ in the less? How much would it make for the Church, its peace, increase and enlargement, could we give unto one Another Some few Granes of Allowance in this case.
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those that will suffer others to touch them in their Estates, to touch them in their Dignity and Greatness, both which are very dear to them, will not endure to be touched in their consciences:
those that will suffer Others to touch them in their Estates, to touch them in their Dignity and Greatness, both which Are very dear to them, will not endure to be touched in their Consciences:
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May the Princes and Magistrates of this World (to use the expression of a sober person) take heed of coming too near that Mount which Jehovah hath sanctified for himself,
May the Princes and Magistrates of this World (to use the expression of a Sobrium person) take heed of coming too near that Mount which Jehovah hath sanctified for himself,
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We are for peace and settlement, and that upon such a Basis as may stand to the good liking both of God and men, till he come who shall call in the Commissions of all the Kings and Rulers of the Earth;
We Are for peace and settlement, and that upon such a Basis as may stand to the good liking both of God and men, till he come who shall call in the Commissions of all the Kings and Rulers of the Earth;
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but also that they come to Church, or such places of Worship where Divine Service is performed, that under a pretence of Liberty of Conscience, men take not an occasion to transgress the Laws of sobriety and holiness;
but also that they come to Church, or such places of Worship where Divine Service is performed, that under a pretence of Liberty of Conscience, men take not an occasion to transgress the Laws of sobriety and holiness;
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3. Nay, I would even subscribe to punish blasphemy according to the Judicial Law, if there were any persons lawfully appointed, who could infallibly determine.
3. Nay, I would even subscribe to Punish blasphemy according to the Judicial Law, if there were any Persons lawfully appointed, who could infallibly determine.
A spirit from beneath, raised from Hell, injurious to civil Society, pernicious to States and Kingdoms, kindled by pride, nourished by flattery, sharpened by insolent Tongues, which makes their lives a continual crime,
A Spirit from beneath, raised from Hell, injurious to civil Society, pernicious to States and Kingdoms, kindled by pride, nourished by flattery, sharpened by insolent Tongues, which makes their lives a continual crime,
what shall I now say farther to perswade you to Moderation, Clemency, Pardon, Forgiveness? If the example of God, the pattern of Christ the practise of the most eminent Saints;
what shall I now say farther to persuade you to Moderation, Clemency, Pardon, Forgiveness? If the Exampl of God, the pattern of christ the practice of the most eminent Saints;
and shall take his seat in the air, when that general Assize shal be kept, wee shal all come to hold up our hands for mercy at his Bar. Let me tell you from God, in whose name I now prophesie unto you, that unless you here display the ensigns of your mercy on earth,
and shall take his seat in the air, when that general Assize shall be kept, we shall all come to hold up our hands for mercy At his Bar. Let me tell you from God, in whose name I now prophesy unto you, that unless you Here display the ensigns of your mercy on earth,
he keepeth a plentiful house, and hath made large provision for You, onely in the disposition of things, he hath left the poor to be taken care of by the rich.
he Keepeth a plentiful house, and hath made large provision for You, only in the disposition of things, he hath left the poor to be taken care of by the rich.
To do good therefore, and to communicate, forget not, for with such sacrifices NONLATINALPHABET, God is well pleased. However some men have taken up a Religion that excuses them from all acts of bounty, goodness,
To do good Therefore, and to communicate, forget not, for with such Sacrifices, God is well pleased. However Some men have taken up a Religion that excuses them from all acts of bounty, Goodness,
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Do we recollect how often we have violated his righteous Laws, transgressed his holy precepts, abused his mercies, against the light of nature, against the light of grace. This Doctrine administers great Consolation;
Do we recollect how often we have violated his righteous Laws, transgressed his holy Precepts, abused his Mercies, against the Light of nature, against the Light of grace. This Doctrine administers great Consolation;
that the lives of his creatures are very dear and pretious in his sight, and next unto his own Justice, which is himself, we are considerable with him.
that the lives of his creatures Are very dear and precious in his sighed, and next unto his own justice, which is himself, we Are considerable with him.
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It was a great comfort to the Syrian King, and his Nobles, 1 King. 20. 31. that they heard the Kings of the house of Israel were merciful Kings, this was the great incouragement of Address, a motive to humiliation upon hopes of acceptance:
It was a great Comfort to the Syrian King, and his Nobles, 1 King. 20. 31. that they herd the Kings of the house of Israel were merciful Kings, this was the great encouragement of Address, a motive to humiliation upon hope's of acceptance:
and know, that by how much the mercies of God have been encreased, by so much will the wrath and the displeasure of God be encreased against us, if we abuse them. FINIS.
and know, that by how much the Mercies of God have been increased, by so much will the wrath and the displeasure of God be increased against us, if we abuse them. FINIS.
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