Mercy in her exaltation. Or, A soveraigne antidote against fear of the second death. In a sermon preached at the funeral of Daniel Taylor Esq; in Stephens Colemanstreet London, on the twentieth day of April, an. 1655.
THe Dead (as David 's meditation long since awarded the case) praise not the Lord; meaning, by any thing they now do in the state and condition of death:
THe Dead (as David is meditation long since awarded the case) praise not the Lord; meaning, by any thing they now do in the state and condition of death:
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whilst they were living, was judged by them sufficient to praise God, we cannot well but judge the same sufficient to praise them also, whether it was much they did upon that account, or whether little.
while they were living, was judged by them sufficient to praise God, we cannot well but judge the same sufficient to praise them also, whither it was much they did upon that account, or whither little.
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If they did little, great praises would be uncomly for them, and could not be answered for before God by those, that shall adorn their Names with them.
If they did little, great praises would be uncomely for them, and could not be answered for before God by those, that shall adorn their Names with them.
It is well known to a great part of you, who now hear me, that for several years past, I have put from me the custome of Funeral Elogies and Commendations, bequeathing this service unto the works of the deceased, which have a Commission from God to perform it (if there be cause) whereas I have none that I know of, especially not to do it in consort with the work now in hand.
It is well known to a great part of you, who now hear me, that for several Years passed, I have put from me the custom of Funeral Eulogies and Commendations, bequeathing this service unto the works of the deceased, which have a Commission from God to perform it (if there be cause) whereas I have none that I know of, especially not to do it in consort with the work now in hand.
as that which he hath taken up against blowing a Trumpet in the Pulpit before the dead, my standing at present is upon the ground of such an opportunity, being called to preach at the interment of a man of a most exemplary and signal worth in every kind,
as that which he hath taken up against blowing a Trumpet in the Pulpit before the dead, my standing At present is upon the ground of such an opportunity, being called to preach At the interment of a man of a most exemplary and signal worth in every kind,
and whose life can hardly be remembred by those who have any steady knowledge of it, without falling into an agony of sorrow and heaviness for his death.
and whose life can hardly be remembered by those who have any steady knowledge of it, without falling into an agony of sorrow and heaviness for his death.
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And as it was the saying of the Poet in respect of the enormous vices of the times and place wherein he lived, that it was an hard matter, Satyram non scribere, not to write Satyrically;
And as it was the saying of the Poet in respect of the enormous vices of the times and place wherein he lived, that it was an hard matter, Satyram non Scribere, not to write Satirically;
so may I well say on the other hand, in respect of many things so highly commendable and Christian in him, upon the occasion of whose death I am now speaking unto you, Difficile est laudes non dicere, a man must resist a temptation to refrain from praising him.
so may I well say on the other hand, in respect of many things so highly commendable and Christian in him, upon the occasion of whose death I am now speaking unto you, Difficile est laudes non dicere, a man must resist a temptation to refrain from praising him.
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However, partly for my resolutions sake (which is not far from a vow) but more especially for your sakes, whom it much more concerns to be made praise-worthy your selves,
However, partly for my resolutions sake (which is not Far from a Voelli) but more especially for your sakes, whom it much more concerns to be made praiseworthy your selves,
and unto all like to him ] and shall in the Name of God, and of the Lord Jesus Christ, by the Opening and Applying of the words read unto you, make an attempt upon you, to make you,
and unto all like to him ] and shall in the Name of God, and of the Lord jesus christ, by the Opening and Applying of the words read unto you, make an attempt upon you, to make you,
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and suffer God to put into your heart, by his Word and Spirit, which are now about to put you upon the Trial, to take part and fellowship with him in that his rejoycing.
and suffer God to put into your heart, by his Word and Spirit, which Are now about to put you upon the Trial, to take part and fellowship with him in that his rejoicing.
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Let us then, with as much brevity as your interest in the opportunity before you, will (to the best of my understanding) permit, endeavour 1. to open the mind of God unto you in the words read;
Let us then, with as much brevity as your Interest in the opportunity before you, will (to the best of my understanding) permit, endeavour 1. to open the mind of God unto you in the words read;
shall be very severely handled by God in the Great day, the sentence that shall pass upon him, shall be most insupportable ] who hath shewed no mercy, [ viz. whilst he liv'd,
shall be very severely handled by God in the Great day, the sentence that shall pass upon him, shall be most insupportable ] who hath showed no mercy, [ viz. while he lived,
in which respect the particle, NONLATINALPHABET, is here rather to be construed adversatively, then copulatively, and would better be translated, But, then And, as it is elsewhere.
in which respect the particle,, is Here rather to be construed adversatively, then copulatively, and would better be translated, But, then And, as it is elsewhere.
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For 1 Cor. 16. 12. whereas it is in the Original, NONLATINALPHABET, the particle, NONLATINALPHABET, is rendered, But, BUT his will was not at all to come at this time.
For 1 Cor. 16. 12. whereas it is in the Original,, the particle,, is rendered, But, BUT his will was not At all to come At this time.
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So likewise, 1 Thes. 2. 18. where the Greek hath it, NONLATINALPHABET, Our Translators give us, BUT Sathan hindred us. Thus our former Translators, NONLATINALPHABET, Mat. 13. 2•.
So likewise, 1 Thebes 2. 18. where the Greek hath it,, Our Translators give us, BUT Sathan hindered us. Thus our former Translators,, Mathew 13. 2•.
translated, BUT the care of this life, &c. And (to omit more instances in this kind) where the Original, John 5. 40. hath it, NONLATINALPHABET &c. they left us in English, BUT ye will not, &c. And thus I conceive the sense of the clause before us would be better accomodated,
translated, BUT the care of this life, etc. And (to omit more instances in this kind) where the Original, John 5. 40. hath it, etc. they left us in English, BUT you will not, etc. And thus I conceive the sense of the clause before us would be better accommodated,
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but he that shall shew mercy, shall, not only have a judgement full of mercy, yea and which shall upon the matter) be made of mercy, be all mercy; but shall in the mean time,
but he that shall show mercy, shall, not only have a judgement full of mercy, yea and which shall upon the matter) be made of mercy, be all mercy; but shall in the mean time,
and signifieth not only that Christian disposition or affection in men (with the fruits or effects of it) which we commonly call mercy, but several other dispositions also of affinity with this,
and signifies not only that Christian disposition or affection in men (with the fruits or effects of it) which we commonly call mercy, but several other dispositions also of affinity with this,
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And not long since from Rom. 9. 18. we observed, that words of a cognate signification are in the Scriptures frequently used promiscuously, one for another.
And not long since from Rom. 9. 18. we observed, that words of a cognate signification Are in the Scriptures frequently used promiscuously, one for Another.
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In the place before us, the word, NONLATINALPHABET, may well be conceived, by the opposition between the former and latter part of the verse (already hinted) to import some such Christian affection (with the fruits of if) as that which in Greek is called NONLATINALPHABET, which properly signifies usefulness, and is frequently translated, goodness, as Rom. 2. 4. Rom. 11. 22. 2 Cor. 6. 6 ▪ &c. a worthy principle found in all good men and women, enclining them upon all occasions, according to that power and means, which are in their hand, to relieve, help,
In the place before us, the word,, may well be conceived, by the opposition between the former and latter part of the verse (already hinted) to import Some such Christian affection (with the fruits of if) as that which in Greek is called, which properly signifies usefulness, and is frequently translated, Goodness, as Rom. 2. 4. Rom. 11. 22. 2 Cor. 6. 6 ▪ etc. a worthy principle found in all good men and women, inclining them upon all occasions, according to that power and means, which Are in their hand, to relieve, help,
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or the like words, with the fruits thereof, partly because it is the familiar dialect of the Scripture, under words properly signifying some inward affection,
or the like words, with the fruits thereof, partly Because it is the familiar dialect of the Scripture, under words properly signifying Some inward affection,
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as the word, Faith, frequently importeth, together with the inward Grace, or principle of Faith in the heart, the proper fruits of it also, which we commonly call, good works,
as the word, Faith, frequently imports, together with the inward Grace, or principle of Faith in the heart, the proper fruits of it also, which we commonly call, good works,
but we hasten) partly also, because that which is here ascribed to this heavenly disposition of mercy, as viz. that it rejoyceth against judgement (of which presently) enforceth us so to interpret and understand it [ viz. as signifying with the inward affection of mercy, the outward fruits or works of mercy ] according to that true and necessary rule in Logick, Subject a talia sunt, qualia à praedicatis suis esse permittuntur; i. Subjects in propositions must be so understood, as their predicates, or that which is said of them in the said proposition, will permit and bear.
but we hasten) partly also, Because that which is Here ascribed to this heavenly disposition of mercy, as viz. that it Rejoiceth against judgement (of which presently) enforceth us so to interpret and understand it [ viz. as signifying with the inward affection of mercy, the outward fruits or works of mercy ] according to that true and necessary Rule in Logic, Subject a Talia sunt, Galatia à praedicatis suis esse permittuntur; i. Subjects in propositions must be so understood, as their predicates, or that which is said of them in the said proposition, will permit and bear.
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Now we shall (God assisting, and the time not preventing) in the process of our Discourse, shew, that it is not meerly and barely the inward affection of mercy, that is able to raise this glorious effect of rejoycing against judgement, but the affection seconded, aided,
Now we shall (God assisting, and the time not preventing) in the process of our Discourse, show, that it is not merely and barely the inward affection of mercy, that is able to raise this glorious Effect of rejoicing against judgement, but the affection seconded, aided,
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as well of Reason as Religion, to imagine that an empty and bare Faith, not attended with such works, which are comly or meet for Faith to bear, at least having time and opportunity to bring forth in this kind, should ever advance or lift up the creature to such an estate of blessedness and glory, as salvation importeth.
as well of Reason as Religion, to imagine that an empty and bore Faith, not attended with such works, which Are comely or meet for Faith to bear, At least having time and opportunity to bring forth in this kind, should ever advance or lift up the creature to such an estate of blessedness and glory, as salvation imports.
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or attainments, as Salvation ] In such a sense as this, mercy also, NONLATINALPHABET, and without works, may be said to be dead, and consequently no ways able to yeild such rich and pleasant fruit,
or attainments, as Salvation ] In such a sense as this, mercy also,, and without works, may be said to be dead, and consequently no ways able to yield such rich and pleasant fruit,
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as rejoycing against judgement. So then, mercy rejoyceth against judgement, i. Mercy, with her children, the tree of mercy well laden with fruit growing on it, thus rejoyceth.
as rejoicing against judgement. So then, mercy Rejoiceth against judgement, i. Mercy, with her children, the tree of mercy well laden with fruit growing on it, thus Rejoiceth.
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or of mercy in any faint or inferior degree, though seconded with works proportionable, or of such a kind of mercy, which is over-shadowed and (as it were) superintended,
or of mercy in any faint or inferior degree, though seconded with works proportionable, or of such a kind of mercy, which is overshadowed and (as it were) superintended,
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and yet were covetous, and ravening wolves, and some men will give a little to stop the mouths of their consciences, hoping hereby to keep possession of all the rest with the more peace) but of mercy in some degree of her exaltation, of mercy, which hath her great enemies, covetousness,
and yet were covetous, and ravening wolves, and Some men will give a little to stop the mouths of their Consciences, hoping hereby to keep possession of all the rest with the more peace) but of mercy in Some degree of her exaltation, of mercy, which hath her great enemies, covetousness,
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and hard-heartedness, penuriousness, and narrow-heartedness, &c. under her feet. It is the frequent manner of the Scripture to use words of a general signification,
and hardheartedness, penuriousness, and narrow-heartedness, etc. under her feet. It is the frequent manner of the Scripture to use words of a general signification,
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as is evident from our Saviours decision of the case, Luk. 12. 48. So when God discourseth with Job about that kind of creature, which we call, the Horse (Job 39. 19.) Hast thou given the HORSE strength? Hast thou clothed his neck with thunder? The glory of his nostrils is terrible, &c. (with much more of like import) by the word, Horse, here, he doth not mean any kind of Horse, or every thing that may properly or truly enough in ordinary language be termed,
as is evident from our Saviors decision of the case, Luk. 12. 48. So when God discourseth with Job about that kind of creature, which we call, the Horse (Job 39. 19.) Hast thou given the HORSE strength? Hast thou clothed his neck with thunder? The glory of his nostrils is terrible, etc. (with much more of like import) by the word, Horse, Here, he does not mean any kind of Horse, or every thing that may properly or truly enough in ordinary language be termed,
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as that it behaveth not it self unseemly, seeketh not her own, beareth all things, believeth all things, hopeth all things, &c. he doth not by Love, or Charity, mean, this Grace in any inferiour, weak,
as that it behaveth not it self unseemly, seeks not her own, bears all things, Believeth all things, Hopes all things, etc. he does not by Love, or Charity, mean, this Grace in any inferior, weak,
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So when it is said, mercy rejoyceth against judgement, the meaning is, that mercy [ so understood as was lately opened ] qualifieth, strengthneth, enableth the Person in whom it is found, to be confidently secure, that he shall receive no prejudice or hurt by the judgement of God, by that judgement, which God shall pass upon the world in the great day,
So when it is said, mercy Rejoiceth against judgement, the meaning is, that mercy [ so understood as was lately opened ] Qualifieth, strengtheneth, enableth the Person in whom it is found, to be confidently secure, that he shall receive no prejudice or hurt by the judgement of God, by that judgement, which God shall pass upon the world in the great day,
There is scarce any thing more usual in the Scripture, then to ascribe that to the quality or form, which properly belongeth to the subject qualified with it,
There is scarce any thing more usual in the Scripture, then to ascribe that to the quality or from, which properly belongeth to the Subject qualified with it,
As in those passages lately mentioned, Charity beareth all things, believeth all things, hopeth all things, &c. the meaning clearly is, that charitable persons,
As in those passages lately mentioned, Charity bears all things, Believeth all things, Hopes all things, etc. the meaning clearly is, that charitable Persons,
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and find favour and acceptance in the eyes of the Judge, when all unmerciful, covetous, and hard-hearted wretches shall fall under it, and be ground to powder by it.
and find favour and acceptance in the eyes of the Judge, when all unmerciful, covetous, and hardhearted wretches shall fallen under it, and be ground to powder by it.
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A rich and blessed assurance of salvation is the genuine and proper result, or fruit, of much mercy. Or if you please, the Doctrine may be conceived in this,
A rich and blessed assurance of salvation is the genuine and proper result, or fruit, of much mercy. Or if you please, the Doctrine may be conceived in this,
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First, (to prevent mistakes, if it may b•• we shall a little further explain the Doctrine unto you, in some particulars. 2. We shall consult the Scriptures for our better establishment in the Truth of it. 3. We shall endeavour to demonstrate the truth of it, from its proper grounds and principles. 4. And lastly, (the time permitting) we shall,
First, (to prevent mistakes, if it may b•• we shall a little further explain the Doctrine unto you, in Some particulars. 2. We shall consult the Scriptures for our better establishment in the Truth of it. 3. We shall endeavour to demonstrate the truth of it, from its proper grounds and principles. 4. And lastly, (the time permitting) we shall,
or as if they alone were in a condition to perform works of mercy, and men that are poor and low in the world, excluded from all part and fellowship in that happy business.
or as if they alone were in a condition to perform works of mercy, and men that Are poor and low in the world, excluded from all part and fellowship in that happy business.
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as viz. by commiserating and pittying them in respect of their slippery and most dangerous standing by means of their riches (of which our Saviour gives notice in the Gospel ) and so by praying unto God for them, that he will keep their foot from being taken in the snare of this worlds abundance;
as viz. by commiserating and pitying them in respect of their slippery and most dangerous standing by means of their riches (of which our Saviour gives notice in the Gospel) and so by praying unto God for them, that he will keep their foot from being taken in the snare of this world's abundance;
as of covetousness, pride, hardness, &c. So also by a ready, free, diligent and faithful serving them in all such occasions, wherein at any time they shall stand in need of their help, and desire it.
as of covetousness, pride, hardness, etc. So also by a ready, free, diligent and faithful serving them in all such occasions, wherein At any time they shall stand in need of their help, and desire it.
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The Philosopher likewise in his Fable of the Lyon and the Mouse, very emphatically taught the grand necessity which the Greatest of men may sometimes have of the help of the meanest, where ▪ he fancieth, the Lyon being taken, intangled,
The Philosopher likewise in his Fable of the lion and the Mouse, very emphatically taught the grand necessity which the Greatest of men may sometime have of the help of the Meanest, where ▪ he fancieth, the lion being taken, entangled,
or may forget at present to compare the one with the other, or neglect to consider how God hath poured out himself in promises of grace and mercy unto persons of this Heavenly character.
or may forget At present to compare the one with the other, or neglect to Consider how God hath poured out himself in promises of grace and mercy unto Persons of this Heavenly character.
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or full of goodne•s, are by the advantage of this gracious disposition worthily acted, either are in the actual possession of that Heavenly security we speak of,
or full of goodne•s, Are by the advantage of this gracious disposition worthily acted, either Are in the actual possession of that Heavenly security we speak of,
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3. (And lastly) when it attributeth unto mercy (in the sence declared) a joyful exemption from fear of judgment or condemnation, it doth not speak of a loose, prodigal,
3. (And lastly) when it attributeth unto mercy (in the sense declared) a joyful exemption from Fear of judgement or condemnation, it does not speak of a lose, prodigal,
as Mercy is wont to incline her children, to part with their money, or other good things, freely enough unto others, amongst whom some that are indigent and stand in need, may sometimes (it is like) be found.
as Mercy is wont to incline her children, to part with their money, or other good things, freely enough unto Others, among whom Some that Are indigent and stand in need, may sometime (it is like) be found.
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deserveth not the name of Mercy, because a man or woman may be acted by it without any compassionate sense at all of the miseries or necessities of those, who are relieved by them.
deserveth not the name of Mercy, Because a man or woman may be acted by it without any compassionate sense At all of the misery's or necessities of those, who Are relieved by them.
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Nor doth the Doctrine, by Mercy, understand any affection of that name, wherewith some, both men and women, are (as it were) prevented, not knowing how,
Nor does the Doctrine, by Mercy, understand any affection of that name, wherewith Some, both men and women, Are (as it were) prevented, not knowing how,
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or by what means, they became thus merciful, or compassionate, as our Saviour speaketh of some that are Eunuches from their Mothers womb, (as of others, who make themselves such for the Kingdom of God.) For though this kind of mercy be commendable,
or by what means, they became thus merciful, or compassionate, as our Saviour speaks of Some that Are Eunuchs from their Mother's womb, (as of Others, who make themselves such for the Kingdom of God.) For though this kind of mercy be commendable,
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This Mercy then importeth an affection raised in the soul of a man or woman by Gospel consideration (the holy Ghost over-shaddowing or assisting those endeavours,
This Mercy then imports an affection raised in the soul of a man or woman by Gospel consideration (the holy Ghost overshadowing or assisting those endeavours,
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or that exercise of the mind and conscience, by which it is raised) whereby they are effectually inclined and provoked to minister unto the necessities of those that stand in need,
or that exercise of the mind and conscience, by which it is raised) whereby they Are effectually inclined and provoked to minister unto the necessities of those that stand in need,
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For the truth of it, so understood, as hath been declared, although that one text of Scripture, upon which it hath been built, be of sufficient evidence and authority to secure it unto your judgments and consciences,
For the truth of it, so understood, as hath been declared, although that one text of Scripture, upon which it hath been built, be of sufficient evidence and Authority to secure it unto your Judgments and Consciences,
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He shall not be afraid (saith David, speaking of the man that is gracious, and full of compassion and righteous, Psal. 112. 4.) such a man (saith he) shall not be afraid of evil tidings (he means, any,
He shall not be afraid (Says David, speaking of the man that is gracious, and full of compassion and righteous, Psalm 112. 4.) such a man (Says he) shall not be afraid of evil tidings (he means, any,
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or all such tidings which import evil, i. e. which are of a sadding, or terrifying nature unto the generality of men) His heart is fixed trusting in the Lord. His heart is established:
or all such tidings which import evil, i. e. which Are of a sadding, or terrifying nature unto the generality of men) His heart is fixed trusting in the Lord. His heart is established:
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The tidings of the day of judgment, when far the greatest part of the world shall be sent quick to Hell, never to return thence to the days of eternity, are tidings of the greatest evil to the generality of men and women, that can be,
The tidings of the day of judgement, when Far the greatest part of the world shall be sent quick to Hell, never to return thence to the days of eternity, Are tidings of the greatest evil to the generality of men and women, that can be,
or wherewith to resist the least puff or whiff of wind, yet if it be close and fast knit or bound to a great Rock, it pertakes of the stability and firmness of this Rock,
or wherewith to resist the least puff or whiff of wind, yet if it be close and fast knit or bound to a great Rock, it partakes of the stability and firmness of this Rock,
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In like manner, a man made of flesh and blood, a creature very contemptible in his own strength, apt to be shaken and shattered in pieces with sad expectations and fears of what it may suffer from time to time,
In like manner, a man made of Flesh and blood, a creature very contemptible in his own strength, apt to be shaken and shattered in Pieces with sad Expectations and fears of what it may suffer from time to time,
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yet being close united unto God, and cleaving fast to him in trust and dependance becomes interessed in the security and unmoveableness of God himself.
yet being close united unto God, and cleaving fast to him in trust and dependence becomes interested in the security and unmovableness of God himself.
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He shall not be afraid (saith David, further displaying the security or fearless posture of his gracious and compassionate man) until he see his desire upon his enemies, i. e.
He shall not be afraid (Says David, further displaying the security or fearless posture of his gracious and compassionate man) until he see his desire upon his enemies, i. e.
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meaning, that he should never be afraid: For he that is without fear until he see his enemies utterly destroyed, certainly will not be afraid afterwards.
meaning, that he should never be afraid: For he that is without Fear until he see his enemies utterly destroyed, Certainly will not be afraid afterwards.
Therefore the man now before us, Gracious, and full of Compassion shall not be afraid, [ i. shall enjoy himself in a blessed tranquillity and security of mind ] until he shall see his desire on them [ i. until he shall see both Death and Hell, with all their train, cast into the Lake of fire, Rev. 20. 14. ] after which he shall apparantly be out of all danger of being hurt by them.
Therefore the man now before us, Gracious, and full of Compassion shall not be afraid, [ i. shall enjoy himself in a blessed tranquillity and security of mind ] until he shall see his desire on them [ i. until he shall see both Death and Hell, with all their train, cast into the Lake of fire, Rev. 20. 14. ] After which he shall apparently be out of all danger of being hurt by them.
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Why David insisteth up•n this qualification, full of Compassion, in characterizing such a person, whose heart should be fixed and established by trusting in the Lord,
Why David insisteth up•n this qualification, full of Compassion, in characterizing such a person, whose heart should be fixed and established by trusting in the Lord,
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and consequently, who should not be afraid, &c. and why a Person of this character should trust in the Lord, and so be established, rather then any other man, shall be shewed unto you when we come to open the Ground and Reason of the Doctrine.
and consequently, who should not be afraid, etc. and why a Person of this character should trust in the Lord, and so be established, rather then any other man, shall be showed unto you when we come to open the Ground and Reason of the Doctrine.
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In the mean time give me your patience to add a brief passage or two out of the first Epistle of John, for your further satisfaction in the truth of the Doctrine.
In the mean time give me your patience to add a brief passage or two out of the First Epistle of John, for your further satisfaction in the truth of the Doctrine.
his meaning is, that all they who love the Brethren (in the sense specified) i. express themselves in a way of kindness and mercy to such of the Brethren who are poor,
his meaning is, that all they who love the Brothers (in the sense specified) i. express themselves in a Way of kindness and mercy to such of the Brothers who Are poor,
and stand in need of their help, know hereby, i. may readily or easily know hereby, have a pregnant ground on which to be built up in this blessed confidence or assurance, that they have passed from Death to Life, that the bitterness of the wrath,
and stand in need of their help, know hereby, i. may readily or Easily know hereby, have a pregnant ground on which to be built up in this blessed confidence or assurance, that they have passed from Death to Life, that the bitterness of the wrath,
or degree, of perfection, and hath acted its part well, when it hath raised us to a boldness, or fearlesness of spirit, in the day [ i. against the day ] of the judgement of the world.
or degree, of perfection, and hath acted its part well, when it hath raised us to a boldness, or fearlessness of Spirit, in the day [ i. against the day ] of the judgement of the world.
Or thus, the consideration of this great priviledge, or fruit of our love, when it shall be grown to any strength or perfection, is a worthy motive unto us to perfect it,
Or thus, the consideration of this great privilege, or fruit of our love, when it shall be grown to any strength or perfection, is a worthy motive unto us to perfect it,
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This clause seems to contain a reason or ground of the former assertion, and to import that our being found in this world by means of our love perfected,
This clause seems to contain a reason or ground of the former assertion, and to import that our being found in this world by means of our love perfected,
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why we should even at present, promise unto our selves boldness in the day of judgement, in as much as there is not the least colour for any jealousie or fear, that God should condemn those in the day of judgment, who have been like unto himself in works of love, goodness and mercie (works wherein himself most delighteth) and this in a place, where it is a matter of greatest difficulty and disadvantage for men to resemble him in these, viz. this present world, where there are so few examples leading,
why we should even At present, promise unto our selves boldness in the day of judgement, in as much as there is not the least colour for any jealousy or Fear, that God should condemn those in the day of judgement, who have been like unto himself in works of love, Goodness and mercy (works wherein himself most delights) and this in a place, where it is a matter of greatest difficulty and disadvantage for men to resemble him in these, viz. this present world, where there Are so few Examples leading,
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He speaks of love made perfect (as appears both from the former verse, as also from the clause immediately following:) In this love (he saith) there is no fear, i. e.
He speaks of love made perfect (as appears both from the former verse, as also from the clause immediately following:) In this love (he Says) there is no Fear, i. e.
And the reason (saith he) why love carrieth this opposition in it unto fear (as viz. to eject and cast it out of the soul) is because fear hath punishment, or torment, implying that the nature of love, goodness and mercy, is so rich, sweet and God-like, that it will endure nothing that is afflicting,
And the reason (Says he) why love Carrieth this opposition in it unto Fear (as viz. to eject and cast it out of the soul) is Because Fear hath punishment, or torment, implying that the nature of love, Goodness and mercy, is so rich, sweet and Godlike, that it will endure nothing that is afflicting,
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or tormenting, neither in others as far as it is able to relieve them; but especially not, in its own subject, in the same person, where it self resideth.
or tormenting, neither in Others as Far as it is able to relieve them; but especially not, in its own Subject, in the same person, where it self resideth.
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First, a spirit of mercy acting regularly, and bringing forth fruit in due season, must needs breed that good blood in the soul which the Doctrine speaks of, bless men with a glorious security, at least with a rich capacity of being secured, against judgement,
First, a Spirit of mercy acting regularly, and bringing forth fruit in due season, must needs breed that good blood in the soul which the Doctrine speaks of, bless men with a glorious security, At least with a rich capacity of being secured, against judgement,
Thus they who resemble Abraham in his Faith, are termed Abrahams children, and so, Abrahams Seed, Luke 19. 9. Joh. 8. 39. Rom. 9. 8. Gal. 3. 7. &c. And those who resemble the Divel in his wicked disposition and practises, are termed his children, Ioh. 8. 44. Act. 13. 10. 1 Ioh. 3. 10. See more of this notion, Ezek. 16. 3. Isai. 57. 3. But those who resemble God in his goodness and mercy unto men, are not termed his children upon the bare account of such an imitation,
Thus they who resemble Abraham in his Faith, Are termed Abrahams children, and so, Abrahams Seed, Lycia 19. 9. John 8. 39. Rom. 9. 8. Gal. 3. 7. etc. And those who resemble the devil in his wicked disposition and practises, Are termed his children, John 8. 44. Act. 13. 10. 1 John 3. 10. See more of this notion, Ezekiel 16. 3. Isaiah 57. 3. But those who resemble God in his Goodness and mercy unto men, Are not termed his children upon the bore account of such an imitation,
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And whereas men are said to be the Children of God by Faith in Christ Jesus , the faith by which they become his children, is onely such a Faith, which hath the works we speak of, works of goodness and mercy always in the womb and heart of it,
And whereas men Are said to be the Children of God by Faith in christ jesus, the faith by which they become his children, is only such a Faith, which hath the works we speak of, works of Goodness and mercy always in the womb and heart of it,
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or working, i. e, which effectually disposeth and inclineth thethe person in whom it resideth, to work by love , clearly implying that such a Faith which is not NONLATINALPHABET, very operative (for such is the import of the word NONLATINALPHABET) by love, or through love, [ both unto God,
or working, i. e, which effectually Disposeth and Inclineth thethe person in whom it resideth, to work by love, clearly implying that such a Faith which is not, very operative (for such is the import of the word) by love, or through love, [ both unto God,
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Now then if works of goodness and mercy, declare and avouch men and women, and this in their own consciences, to be not only followers of God in his ways of greatest delight,
Now then if works of Goodness and mercy, declare and avouch men and women, and this in their own Consciences, to be not only followers of God in his ways of greatest delight,
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but his children also, partakers of his nature, they cannot lightly be in bondage under any servile jealousies or fears of being condemned, or destroyed by him.
but his children also, partakers of his nature, they cannot lightly be in bondage under any servile jealousies or fears of being condemned, or destroyed by him.
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Men that are evil (as our Saviour remindeth us, ye• know [ by the instinct and teachings of nature ] to give good things unto their children, &c. so far are they from destroying them.
Men that Are evil (as our Saviour remindeth us, ye• know [ by the instinct and teachings of nature ] to give good things unto their children, etc. so Far Are they from destroying them.
though spiritually, descended from him, and who avouch their Heavenly parentage in the sight of the world, by doing the works of their great Father, that he (I say) should abandon such children as these unto perdition,
though spiritually, descended from him, and who avouch their Heavenly parentage in the sighed of the world, by doing the works of their great Father, that he (I say) should abandon such children as these unto perdition,
so that doing of good unto such, is a thing connatural and pleasing to him, comporting with his Genius and disposition, he is in an advantagious posture hereby to take impressions of a belief, that like gracious and merciful dispositions are to be found in others also;
so that doing of good unto such, is a thing connatural and pleasing to him, comporting with his Genius and disposition, he is in an advantageous posture hereby to take impressions of a belief, that like gracious and merciful dispositions Are to be found in Others also;
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For he that is conscious to himself, that he himself is graciously and mercifully inclined, can freely pardon those that have injured or offended him, can freely minister unto the necessities of those that stand in need, must of necessity beleeve that God is above him in all these excellencies, more gracious, more merciful, &c. (which we know is the tenor and substance of the Gospel) or else make himself,
For he that is conscious to himself, that he himself is graciously and mercifully inclined, can freely pardon those that have injured or offended him, can freely minister unto the necessities of those that stand in need, must of necessity believe that God is above him in all these excellencies, more gracious, more merciful, etc. (which we know is the tenor and substance of the Gospel) or Else make himself,
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Therefore he that is largehearted and open handed, in mercy, kindness and goodness unto men, hath space and roomth (as it were) within him to receive and give entertainment unto that great Salvation, which the Gospel brings and offers unto the world, together with all the Heavenly retinue of the grace, love, goodness, mercy and bounty of God, which accompany it:
Therefore he that is largehearted and open handed, in mercy, kindness and Goodness unto men, hath Molle and roomth (as it were) within him to receive and give entertainment unto that great Salvation, which the Gospel brings and offers unto the world, together with all the Heavenly retinue of the grace, love, Goodness, mercy and bounty of God, which accompany it:
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Whereas men and women of narrow and scant hearts, wherein there is stowage and roomth onely for themselves and their own worldly concernments, lie under a most sad disadvantage, next to an incapacity, to embrace the glad tidings of the Gospel, in their due compass and extent, without which they will hardly reach to the effectual allaying and quelling of their fears of wrath and condemnation for their sins.
Whereas men and women of narrow and scant hearts, wherein there is stowage and roomth only for themselves and their own worldly concernments, lie under a most sad disadvantage, next to an incapacity, to embrace the glad tidings of the Gospel, in their due compass and extent, without which they will hardly reach to the effectual allaying and quelling of their fears of wrath and condemnation for their Sins.
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being upon pregnant, weighty, and mature considerations and grounds, resolved against all disswasives and temptations to the contrary, to persevere in love, and in the exercise of it, they might by the opportunity and help of such a frame of heart, be able to comprehend with all Saints, [ i. e.
being upon pregnant, weighty, and mature considerations and grounds, resolved against all dissuasives and temptations to the contrary, to persevere in love, and in the exercise of it, they might by the opportunity and help of such a frame of heart, be able to comprehend with all Saints, [ i. e.
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to conceive and understand, with a commensurableness of apprehension and faith, as near as may be, wherein I pray that all the Saints may be partakers likewise with you ] what is the breadth and length,
to conceive and understand, with a commensurableness of apprehension and faith, as near as may be, wherein I pray that all the Saints may be partakers likewise with you ] what is the breadth and length,
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and depth, and height, and to know the love of Christ, that passeth knowledge, &c. To know the love of Christ in all the dimensions of it here named, to know it (I mean) as men may,
and depth, and height, and to know the love of christ, that passes knowledge, etc. To know the love of christ in all the dimensions of it Here nam, to know it (I mean) as men may,
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Now then the Apostle in the passage yet before us, clearly supposeth. 1. That persons rooted and grounded in love (in the sense declared) are in a rich and immediate capacity of attaining this knowledge;
Now then the Apostle in the passage yet before us, clearly Supposeth. 1. That Persons rooted and grounded in love (in the sense declared) Are in a rich and immediate capacity of attaining this knowledge;
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as mercy, goodness, &c. have not opened, widened, and enlarged the heart to a very great extent and compass, the breadth and length, depth and height of the love of Christ to men, cannot by reason of their vast dimensions, enter, or receive entertainment there. This is a second Reason.
as mercy, Goodness, etc. have not opened, widened, and enlarged the heart to a very great extent and compass, the breadth and length, depth and height of the love of christ to men, cannot by reason of their vast dimensions, enter, or receive entertainment there. This is a second Reason.
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Thirdly, there is a principle found in the generality of men, to conceive and think that God is like unto themselves in inward principles and dispositions, whatsoever these be.
Thirdly, there is a principle found in the generality of men, to conceive and think that God is like unto themselves in inward principles and dispositions, whatsoever these be.
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yet partly out of the pride, partly out of the ignorance of their hearts, partly out of a desire to enjoy themselves in the pleasures and contentments of sin without fear of being judged by God for it in the end, they are willing to hearken unto Satan, when he suggesteth unto them,
yet partly out of the pride, partly out of the ignorance of their hearts, partly out of a desire to enjoy themselves in the pleasures and contentment's of since without Fear of being judged by God for it in the end, they Are willing to harken unto Satan, when he suggests unto them,
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and tempteth them to beleeve that God symbolizeth in the same principles, Genius and disposition with them, according to that of David, Thou thoughtest (speaking in the person of God to a wicked man) that I am altogether such an one as thy self, and consequently, that I am not offended with thee, will not punish thee, for thy wickedness:
and tempts them to believe that God symbolizeth in the same principles, Genius and disposition with them, according to that of David, Thou thoughtest (speaking in the person of God to a wicked man) that I am altogether such an one as thy self, and consequently, that I am not offended with thee, will not Punish thee, for thy wickedness:
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meaning, that he would judge and punish him severely for them, and this with such a kind of judgement, which should be as glass unto him, wherein he should (as it were) see his sins one after another as he had committed them, in their native and proper shapes of deformity.
meaning, that he would judge and Punish him severely for them, and this with such a kind of judgement, which should be as glass unto him, wherein he should (as it were) see his Sins one After Another as he had committed them, in their native and proper shapes of deformity.
And the more explicit and express these divine impressions or qualities are found in them, the richer and fuller their knowledge and assureance must needs be that God is like unto them, and they unto him.
And the more explicit and express these divine impressions or qualities Are found in them, the Richer and fuller their knowledge and assurance must needs be that God is like unto them, and they unto him.
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and unruly passion, yet to be afraid, lest God should send the Divine Nature, that is, his own, into Hell, is a kind of fear so broadly irrational and extravagant, that it is not incident to one of many thousands.
and unruly passion, yet to be afraid, lest God should send the Divine Nature, that is, his own, into Hell, is a kind of Fear so broadly irrational and extravagant, that it is not incident to one of many thousands.
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Besides, sympathize and communion in nature, disposition, and action, when apprehended and beleeved, is security in abundance to the inferiour, from receiving any prejudice or harm by the power of him that is Superior.
Beside, sympathise and communion in nature, disposition, and actium, when apprehended and believed, is security in abundance to the inferior, from receiving any prejudice or harm by the power of him that is Superior.
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Upon this ground it was, that the wicked person, concerning whom we lately heard from David that he thought God to be such an one altogether as himself, was confidently secure that God would not hurt, judg, or punish him;
Upon this ground it was, that the wicked person, Concerning whom we lately herd from David that he Thought God to be such an one altogether as himself, was confidently secure that God would not hurt, judge, or Punish him;
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which conceit of his, as a natural consequent of the said thought, David plainly intimates by making God to say in opposition to it, (as we likewise heard) but I will reprove thee,
which conceit of his, as a natural consequent of the said Thought, David plainly intimates by making God to say in opposition to it, (as we likewise herd) but I will reprove thee,
which plentifully assert the love which God beareth unto all righteousness, of which mercy is (and so the Scripture maketh it) a principal part, or member.
which plentifully assert the love which God bears unto all righteousness, of which mercy is (and so the Scripture makes it) a principal part, or member.
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Yea and nature it self teacheth every man this further, that the more any creature excelleth in any of those worthy dispositions which he loveth, he loveth this creature proportionably the more.
Yea and nature it self Teaches every man this further, that the more any creature excels in any of those worthy dispositions which he loves, he loves this creature proportionably the more.
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unto whom it is born ] they who know that God loveth mercy, and merciful men (as all men generally do) and withal know, that themselves are merciful, which all they that are eminently merciful, cannot lightly but do, have no ground at all to fear that God intendeth evil towards, them, least of all that greatest of evils, condemnation,
unto whom it is born ] they who know that God loves mercy, and merciful men (as all men generally do) and withal know, that themselves Are merciful, which all they that Are eminently merciful, cannot lightly but doe, have no ground At all to Fear that God intends evil towards, them, least of all that greatest of evils, condemnation,
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Least of all are men wont to dispose of such things into any of these dishonourable receptacles, which are most necessary for the comfort and well being of many.
Least of all Are men wont to dispose of such things into any of these dishonourable receptacles, which Are most necessary for the Comfort and well being of many.
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Now the Sons and Daughters of Mercy, are both Gods Jewels, and mens: they render God himself full of beauty, pleasantness, and desirableness unto the world.
Now the Sons and Daughters of Mercy, Are both God's Jewels, and Mens: they render God himself full of beauty, pleasantness, and desirableness unto the world.
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and of the world, are sinners, are covetous, unmerciful, heard-hearted, &c. when we see the pleasant and lovely works of mercy and goodness putting forth themselves plentifully in them, we cannot, quitting our selves like men,
and of the world, Are Sinners, Are covetous, unmerciful, heard-hearted, etc. when we see the pleasant and lovely works of mercy and Goodness putting forth themselves plentifully in them, we cannot, quitting our selves like men,
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The holy Ghost takes notice that the multitude wondred when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see:
The holy Ghost Takes notice that the multitude wondered when they saw the dumb to speak, the maimed to be Whole, the lame to walk, and the blind to see:
as knowing and considering, that it must needs be he, who by his grace and power, had made this happy change in the sad conditions of these miserable men.
as knowing and considering, that it must needs be he, who by his grace and power, had made this happy change in the sad conditions of these miserable men.
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great self-lovers, self seekers, hard of bowels, eaten up with the zeal of this present world, regardless of the sorrows, miseries, necessities, extremities of others, &c. when men (I say) shall see such persons as these to be transformed and renewed in the frame of their hearts,
great self-lovers, self seekers, hard of bowels, eaten up with the zeal of this present world, regardless of the sorrows, misery's, necessities, extremities of Others, etc. when men (I say) shall see such Persons as these to be transformed and renewed in the frame of their hearts,
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and spirit of their minds, as that now they are full of mercy, tender-hearted, of earning bowels, fruitful in good works, travailing in birth with the peace, comfort, joy of their generation,
and Spirit of their minds, as that now they Are full of mercy, tender-hearted, of earning bowels, fruitful in good works, travailing in birth with the peace, Comfort, joy of their generation,
In this respect there can be no ground of fear that he should cast them amongst the retryment and filth of the world, into the great sink, or common sewer of Hell.
In this respect there can be no ground of Fear that he should cast them among the retryment and filth of the world, into the great sink, or Common sewer of Hell.
or (indeed) upon any mountain of the world, that they are desireable and pleasant in the eyes of all flesh, they are the deliciae generis humani, the delight and darlings of mankind.
or (indeed) upon any mountain of the world, that they Are desirable and pleasant in the eyes of all Flesh, they Are the Deliciae Generis Humani, the delight and darlings of mankind.
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So that there is not the least cause of the least jealousie or fear unto any of these, that their casting into Hel would be any gratification or accommodation unto the Saints,
So that there is not the least cause of the least jealousy or Fear unto any of these, that their casting into Hell would be any gratification or accommodation unto the Saints,
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Sixtly, To the Friends of God, and those who stand close to him in those exigencies or cases of necessity (as they may be called) unto which he hath voluntarily,
Sixty, To the Friends of God, and those who stand close to him in those exigencies or cases of necessity (as they may be called) unto which he hath voluntarily,
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yet the common light of reason and conscience in men, abhors to conceive or suspect any such thing in God, in whom all things are most excellent and desireable,
yet the Common Light of reason and conscience in men, abhors to conceive or suspect any such thing in God, in whom all things Are most excellent and desirable,
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and no shadow of the least imperfection, or unworthiness in him; who moreover, as the Scripture informeth us concerning him, is NONLATINALPHABET, cannot be tempted of evil ;
and no shadow of the least imperfection, or unworthiness in him; who moreover, as the Scripture Informeth us Concerning him, is, cannot be tempted of evil;
all his ends are most honourable and just, nor do any of them require of him the least unworthy action, much less the ruin and destruction of his friends, for their accomplishment.
all his ends Are most honourable and just, nor do any of them require of him the least unworthy actium, much less the ruin and destruction of his Friends, for their accomplishment.
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and stand by his Interest, the Interest of his glory, in the world, the Scripture it self witnesseth and acknowledgeth, in saying, He that hath mercy upon the poor, lendeth unto the Lord,
and stand by his Interest, the Interest of his glory, in the world, the Scripture it self Witnesseth and acknowledgeth, in saying, He that hath mercy upon the poor, dares unto the Lord,
In both respects when the poor are neglected, and exposed to extremities, the honour and equitableness of his government of the world, together with the truth of his word and promise, are in danger of being called into question, at least by his enemies,
In both respects when the poor Are neglected, and exposed to extremities, the honour and equitableness of his government of the world, together with the truth of his word and promise, Are in danger of being called into question, At least by his enemies,
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as they are able, and have opportunity to do, herein justifie and vindicate the Government of the world in the hand of God, together with the truth of his Declarations made in the behalf of the poor, from,
as they Are able, and have opportunity to do, herein justify and vindicate the Government of the world in the hand of God, together with the truth of his Declarations made in the behalf of the poor, from,
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and to prevent the rejoycing of his Enemy, the world, over the forfeiture of them? Whereas they who shut up the bowels of their compassion against the indigent and needy,
and to prevent the rejoicing of his Enemy, the world, over the forfeiture of them? Whereas they who shut up the bowels of their compassion against the indigent and needy,
and suffer them to faint and sink under the burthen of their poverty, whilst they have in their hand the good things of this world wherewith to relieve them, do what in them lyeth, expose the righteousness and truth,
and suffer them to faint and sink under the burden of their poverty, while they have in their hand the good things of this world wherewith to relieve them, do what in them lies, expose the righteousness and truth,
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Hence it is, that the Holy Ghost speaking by the Apostle John, imputeth the heard-heartedness of men towards the poor, not so much to a defect or want of love in them towards the poor themselves,
Hence it is, that the Holy Ghost speaking by the Apostle John, imputeth the heard-heartedness of men towards the poor, not so much to a defect or want of love in them towards the poor themselves,
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why men and women signally gracious and merciful, cannot lightly be troubled with any servile fears of judgement or condemnation, viz. that God hath poured out himself so abundantly above measure in his word, in high approbations of this Grace and the exercise of it,
why men and women signally gracious and merciful, cannot lightly be troubled with any servile fears of judgement or condemnation, viz. that God hath poured out himself so abundantly above measure in his word, in high approbations of this Grace and the exercise of it,
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The Firmament of Heaven is not fuller of Stars then the Scripture is of Divine promises and engagements unto those that shall cast their bread upon the waters,
The Firmament of Heaven is not fuller of Stars then the Scripture is of Divine promises and engagements unto those that shall cast their bred upon the waters,
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So when it is here said NONLATINALPHABET, they shall give the measure here expressed into your bosom, the meaning may well be, that God himself will interpose with extraordinary zeal to make the reward of men and women, that shall be large hearted and open handed unto the poor, rich and full above measure.
So when it is Here said, they shall give the measure Here expressed into your bosom, the meaning may well be, that God himself will interpose with extraordinary zeal to make the reward of men and women, that shall be large hearted and open handed unto the poor, rich and full above measure.
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You may please at your leisure to consider these places (with their fellows) Isai. 58. 6, 7, 8, 9, 10, 11, 12. Eccles. 11. 1, 2. Psal. 41. 1, 2, 3. Psal. 112. 4, 5, 6, 7, 8, 9. Prov. 11. 25. Mat. 5. 7. Luk. 6. 35. Luk. 12. 33. 2 Cor. 9. 6. This for the seventh and last Reason of the Doctrine.
You may please At your leisure to Consider these places (with their Fellows) Isaiah 58. 6, 7, 8, 9, 10, 11, 12. Eccles. 11. 1, 2. Psalm 41. 1, 2, 3. Psalm 112. 4, 5, 6, 7, 8, 9. Curae 11. 25. Mathew 5. 7. Luk. 6. 35. Luk. 12. 33. 2 Cor. 9. 6. This for the seventh and last Reason of the Doctrine.
Here we shall find it serviceable ▪ unto us upon three several accounts. 1. It will yeild us matter of Instruction. 2. Of Reproof. 3. (And Lastly) of Exhortation. First, for Instruction;
Here we shall find it serviceable ▪ unto us upon three several accounts. 1. It will yield us matter of Instruction. 2. Of Reproof. 3. (And Lastly) of Exhortation. First, for Instruction;
If men full of goodness and mercy cannot (lightly) but enjoy themselves in an Heavenly security from the wrath of God, which hangs over the head of the world, learn we from hence, that then there is a course to be taken, by which men and women may be built up in a stable, steady,
If men full of Goodness and mercy cannot (lightly) but enjoy themselves in an Heavenly security from the wrath of God, which hangs over the head of the world, Learn we from hence, that then there is a course to be taken, by which men and women may be built up in a stable, steady,
By the coldness, indifferencie, and dead-heartedness of the generality of men and women, in looking after such a state and enjoyment as this, a man would think that it were like the world, which some men fancie to be in the Moon,
By the coldness, indifferency, and dead-heartedness of the generality of men and women, in looking After such a state and enjoyment as this, a man would think that it were like the world, which Some men fancy to be in the Moon,
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In like manner the far greater part of men look upon a wel grounded assurance of salvation. 1. As a thing of a questionable and uncertain being. 2. As a thing out of their reach, in case the being of it should be supposed:
In like manner the Far greater part of men look upon a well grounded assurance of salvation. 1. As a thing of a questionable and uncertain being. 2. As a thing out of their reach, in case the being of it should be supposed:
But the Doctrine delivered, according to the Scriptures hath assured us, both that there is a rejoycing against judgement, and, that mercy in her Exaltation will invest men in the possession.
But the Doctrine Delivered, according to the Scriptures hath assured us, both that there is a rejoicing against judgement, and, that mercy in her Exaltation will invest men in the possession.
and how it cometh to pass that the generality of Professors amongst us, fall so frequently into the company of Jim and Ojim, converse so much with dark and doleful thoughts and fearful apprehensions of death,
and how it comes to pass that the generality of Professors among us, fallen so frequently into the company of Jim and Ojim, converse so much with dark and doleful thoughts and fearful apprehensions of death,
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why their comforts in God and in Christ are so weak ▪ and faint, that they do them little service in an evil day, are not able to balance an ordinary tryal.
why their comforts in God and in christ Are so weak ▪ and faint, that they do them little service in an evil day, Are not able to balance an ordinary trial.
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Alas, in all this they bear the burthen and shame of their own folly, of their great unfaithfulness unto God and men, and their own souls. They are strait-hearted, and closehanded:
Alas, in all this they bear the burden and shame of their own folly, of their great unfaithfulness unto God and men, and their own Souls. They Are strait-hearted, and closehanded:
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They who in all their abundance can find nothing, or nothing considerable, to cast into the Treasury of Gods glory, are not like to find any thing considerable cast by God out of the unsearchable riches of his grace and bounty, into the treasury of their peace.
They who in all their abundance can find nothing, or nothing considerable, to cast into the Treasury of God's glory, Are not like to find any thing considerable cast by God out of the unsearchable riches of his grace and bounty, into the treasury of their peace.
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or mean•, for the cure of that unseemly distemper (we may not unfitly call it a spiritual Megrum) so epidemical and rife amongst Professors in these days, which disposeth them to turn round,
or mean•, for the cure of that unseemly distemper (we may not unfitly call it a spiritual Megrum) so epidemical and rife among Professors in these days, which Disposeth them to turn round,
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Now the reason of this desultory humour and practise is commonly pretended to be a dis-satisafction in conscience, about the justifiableness or lawfulness of that way,
Now the reason of this desultory humour and practice is commonly pretended to be a dis-satisafction in conscience, about the justifiableness or lawfulness of that Way,
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or consequently, as if there might not be in many cases a v••• worthy and commendable ground (yea possibly more then one) for men and women, to pass from under one form unto another,
or consequently, as if there might not be in many cases a v••• worthy and commendable ground (yea possibly more then one) for men and women, to pass from under one from unto Another,
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and Tenents, so frequently, and so dishonourably, both unto the Gospel and themselves, as they do, is, their barren and unfruitful conversings under them.
and Tenants, so frequently, and so dishonourably, both unto the Gospel and themselves, as they do, is, their barren and unfruitful conversings under them.
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or Opinion whatsoever, how regular or true soever, being able, without a conscientious and due improvement of them, to enrich or bless any mans soul) and not finding their souls to prosper under them, they grow into a discontent at them,
or Opinion whatsoever, how regular or true soever, being able, without a conscientious and due improvement of them, to enrich or bless any men soul) and not finding their Souls to prosper under them, they grow into a discontent At them,
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Mercy, under any form of Christian Discipline or Worship, under any Tenents in Religion, will rejo•ce against Judgement: and where the Conscience enjoys it self upon these terms, is blest with such a priviledge as this, there will be no disposition towards ▪ a change,
Mercy, under any from of Christian Discipline or Worship, under any Tenants in Religion, will rejo•ce against Judgement: and where the Conscience enjoys it self upon these terms, is blessed with such a privilege as this, there will be no disposition towards ▪ a change,
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For the root of all the bitterness that is tasted in the lives and conversations of men by reason of the great unworthiness and wickedness, that ruleth in them, is, the want of such company in their heart and soul, which would highly satisfie and content them.
For the root of all the bitterness that is tasted in the lives and conversations of men by reason of the great unworthiness and wickedness, that Ruleth in them, is, the want of such company in their heart and soul, which would highly satisfy and content them.
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Which (as the Doctrine likewise importeth) are peace of Conscience towards God, and well-grounded exultations in the soul, against judgement, and fears of condemnation.
Which (as the Doctrine likewise imports) Are peace of Conscience towards God, and well-grounded exultations in the soul, against judgement, and fears of condemnation.
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but only want of satisfaction ▪ and desired contentment at home? The soul that is full (saith Solomon ) loatheth [ or as the Original hath it, treadeth under foot, i. neglecteth, or despiseth ] an honey-combe . And Job demandeth:
but only want of satisfaction ▪ and desired contentment At home? The soul that is full (Says Solomon) Loathes [ or as the Original hath it, treadeth under foot, i. neglecteth, or despises ] an honeycomb. And Job demandeth:
and so have kept him from the temptation of being beholding unto the Divel, had not Saul by his disobedience and great un worthiness destroyed his own capacity of such a Grace and Favour from him.
and so have kept him from the temptation of being beholding unto the devil, had not Saul by his disobedience and great un worthiness destroyed his own capacity of such a Grace and Favour from him.
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as to need the benevolence of Sathan, or any contribution whatsoever from Sin, were their hearts and their hands jointly exercised with mercy, as he hath commanded them.
as to need the benevolence of Sathan, or any contribution whatsoever from since, were their hearts and their hands jointly exercised with mercy, as he hath commanded them.
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The pleasures and profits and all the advantages of sin are onely sweet to necessitous souls, drunkenness, uncleanness, covetousness, oppression, deceit, pride, anger impatiency, with the rest of the troublers of the world,
The pleasures and profits and all the advantages of since Are only sweet to necessitous Souls, Drunkenness, uncleanness, covetousness, oppression, deceit, pride, anger impatiency, with the rest of the troublers of the world,
and not be once named amongst men, did mercy exercise that soveraignty and command over the hearts and Consciences of men, which of right appertain unto her.
and not be once nam among men, did mercy exercise that sovereignty and command over the hearts and Consciences of men, which of right appertain unto her.
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The persons of the Character now mentioned and meant, are the great layers up of treasure for themselveson earth, men that have silver and gold, heap upon heaps,
The Persons of the Character now mentioned and meant, Are the great layers up of treasure for themselveson earth, men that have silver and gold, heap upon heaps,
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and are intent upon joyning still, forgetting in the mean time to offer the sacrifices, wherewith God (as the Apostle saith) is so well pleased to distribute and communicate unto those that stand in need,
and Are intent upon joining still, forgetting in the mean time to offer the Sacrifices, wherewith God (as the Apostle Says) is so well pleased to distribute and communicate unto those that stand in need,
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and SHUTTING up their Compassion from their brethren, who are destitute of dayly food, as if they were afraid, that if these were at any time left open, their great Estates would presently run out by them,
and SHUTTING up their Compassion from their brothers, who Are destitute of daily food, as if they were afraid, that if these were At any time left open, their great Estates would presently run out by them,
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Whereas the truth is, that did rich men give a Christian vent and breathing that way to their great and unweldy Estates it were the most prudential and promising way under heaven to keep them from Consumptions,
Whereas the truth is, that did rich men give a Christian vent and breathing that Way to their great and unwieldy Estates it were the most prudential and promising Way under heaven to keep them from Consumptions,
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Yea most certain it is, that there is no great Estate or wealth whatsoever, but if it be kept too close and too intire, will in the end be found to have been kept to the great hurt, and invaluable damage of the owner. And whereas it is an excellent and high strein of wisdome for men, to make themselves such friends of the Mammon of unrighteousnesse, who,
Yea most certain it is, that there is no great Estate or wealth whatsoever, but if it be kept too close and too entire, will in the end be found to have been kept to the great hurt, and invaluable damage of the owner. And whereas it is an excellent and high strain of Wisdom for men, to make themselves such Friends of the Mammon of unrighteousness, who,
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so is it on the other hand the exaltation of folly, for men to make (as it were) of the same material, such enemies, whose displeasure may cause them both to fail the sooner here,
so is it on the other hand the exaltation of folly, for men to make (as it were) of the same material, such enemies, whose displeasure may cause them both to fail the sooner Here,
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and wil most certainly exclude them out of those everlasting habitations of rest, and joy, and peace, into which otherwise they might, and should, have been received.
and will most Certainly exclude them out of those everlasting habitations of rest, and joy, and peace, into which otherwise they might, and should, have been received.
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For if mercy (in the sence and upon the terms declared) hath this priviledge from God, to make all his true-born children, all her sons and daughters, free from fear of wrath and condemnation,
For if mercy (in the sense and upon the terms declared) hath this privilege from God, to make all his Trueborn children, all her Sons and daughters, free from Fear of wrath and condemnation,
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We live like Kings and Princes upon the sacrifices, which we have offered of our substance unto God, in ministring to the necessities of the poor, in feeding the hungry, in cloathing the naked, &c. whereas you are in danger of being eaten up and consumed with cares and fears,
We live like Kings and Princes upon the Sacrifices, which we have offered of our substance unto God, in ministering to the necessities of the poor, in feeding the hungry, in clothing the naked, etc. whereas you Are in danger of being eaten up and consumed with Cares and fears,
You on the contrary by shutting up your Compassions from the importunate cries of the miseries and extremities of the needy, cast in your whole estates into the Divels Treasury,
You on the contrary by shutting up your Compassions from the importunate cries of the misery's and extremities of the needy, cast in your Whole estates into the Devils Treasury,
but want in their heart, wherewith to strengthen the hand of the poor, may well be compared to Horse and Mule, which (as David saith) have no understanding. For what can argue a greater, a sadder defect in reason, judgement,
but want in their heart, wherewith to strengthen the hand of the poor, may well be compared to Horse and Mule, which (as David Says) have no understanding. For what can argue a greater, a sadder defect in reason, judgement,
and understanding, then for men and women to purchase shame, and sorrow, and fear, and (in the end) misery without end, with that price, which is put into their hand for their high advancement in joy,
and understanding, then for men and women to purchase shame, and sorrow, and Fear, and (in the end) misery without end, with that price, which is put into their hand for their high advancement in joy,
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and peace, and blessednesse for evermore? What our Savior demandeth concerning the gaining of the whole world, may upon the same sad and serious account be demanded, concerning the possessing or keeping it.
and peace, and blessedness for evermore? What our Saviour demandeth Concerning the gaining of the Whole world, may upon the same sad and serious account be demanded, Concerning the possessing or keeping it.
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And this is considerable, that a desire or indeavour to gain the whole world, is not more threatning (nor indeed so much altogether) of the losse of the soul, especially of the losse of it upon the hardest and most grievous terms of losing it,
And this is considerable, that a desire or endeavour to gain the Whole world, is not more threatening (nor indeed so much altogether) of the loss of the soul, especially of the loss of it upon the Hardest and most grievous terms of losing it,
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I no where read, that he that desireth or attempteth to gain the whole world shal lose his soul, much lesse that he shall lose it with such a losse, which shall be more intolerable then the ordinary losing of souls will be unto men.
I no where read, that he that Desires or attempteth to gain the Whole world shall loose his soul, much less that he shall loose it with such a loss, which shall be more intolerable then the ordinary losing of Souls will be unto men.
As he that with-holdeth Corn, not he that hath Corn, nor he that taketh the best, the most provident and industrious course he can, to fill his Barns and Granaries with Corn, is the man whom the people will curse.
As he that withholdeth Corn, not he that hath Corn, nor he that Takes the best, the most provident and Industria course he can, to fill his Barns and Granaries with Corn, is the man whom the people will curse.
nor they whose hand is diligent to make them rich, the persons to whom Christ will say at the great day, Depart from me, ye cursed into everlasting fire;
nor they whose hand is diligent to make them rich, the Persons to whom christ will say At the great day, Depart from me, you cursed into everlasting fire;
Cruel, hard-hearted and unmerciful men will be hurl'd with greater indignation by the irresistable hand of God into the Lake that burneth with Fire and Brimstone for evermore,
Cruel, hardhearted and unmerciful men will be hurled with greater Indignation by the irresistible hand of God into the Lake that burns with Fire and Brimstone for evermore,
unmerciful men wil be known from amongst al the children of wrath, that for all other kinds of wickednesses & abhominations, shal be cast together wth them into Hel, by the loudness of their roarings through the extremity of the torments, wth they are like to indure above them all, NONLATINALPHABET, I am grievously tormented (cries out the unmerciful wretch, who had neglected poor Lazarus ) in this flame. And the Lord tels those unmerciful ones that shal appear at his left hand in the day of judgement that they shall be beaten with those very rods, which the severe hand of God prepared for the Devils back,
unmerciful men will be known from among all the children of wrath, that for all other Kinds of Wickednesses & abominations, shall be cast together with them into Hell, by the loudness of their roarings through the extremity of the torments, with they Are like to endure above them all,, I am grievously tormented (cries out the unmerciful wretch, who had neglected poor Lazarus) in this flame. And the Lord tells those unmerciful ones that shall appear At his left hand in the day of judgement that they shall be beaten with those very rods, which the severe hand of God prepared for the Devils back,
For if mercy in the sence and upon the terms declared, bee a Shield of protection to the Souls and Consciences of men, greatly delighting in her waies against the dread and terrour of the great day,
For if mercy in the sense and upon the terms declared, be a Shield of protection to the Souls and Consciences of men, greatly delighting in her ways against the dread and terror of the great day,
and the final judgement and doom that shal then be passed and given upon all flesh, upon what ground or motive more pregnant and provoking then this, can men or women be exhorted unto that great Christian exercise, I mean, works of mercy? Who upon such an account, wil not be willing,
and the final judgement and doom that shall then be passed and given upon all Flesh, upon what ground or motive more pregnant and provoking then this, can men or women be exhorted unto that great Christian exercise, I mean, works of mercy? Who upon such an account, will not be willing,
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and also unto eight, to feed the hungry, to cloath the naked, to visit the sick and those that are in prison, to receive strangers, to comfort the afflicted, to forgive injuries and wrongs;
and also unto eight, to feed the hungry, to cloth the naked, to visit the sick and those that Are in prison, to receive Strangers, to Comfort the afflicted, to forgive injuries and wrongs;
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in a word, to fill the sphere of his activity with the lovely fruits of goodnesse and mercy in every kind? The chief Captain of the Garison at Jerusalem, spoken of Acts 22. 27. made account that he had done prudently enough in purchasing the Roman freedome,
in a word, to fill the sphere of his activity with the lovely fruits of Goodness and mercy in every kind? The chief Captain of the Garrison At Jerusalem, spoken of Acts 22. 27. made account that he had done prudently enough in purchasing the Roman freedom,
the immunities of a Citizen of Rome, were a dear bargain at the price of two farthings, in comparison of that glorious immunity, that sacred priviledge and freedome of which the Doctrine speaketh, a freedome from the fear of death,
the immunities of a Citizen of Room, were a dear bargain At the price of two farthings, in comparison of that glorious immunity, that sacred privilege and freedom of which the Doctrine speaks, a freedom from the Fear of death,
and of the day of judgement (the very hearing whereof maketh both the ears of the World to tremble.) Yea though this heavenly Prerogative and freedome should be purchased at the high rate of the poor Widdows bounty, who cast in NONLATINALPHABET, her whole livelihood or subsistence into the Treasury of God.
and of the day of judgement (the very hearing whereof makes both the ears of the World to tremble.) Yea though this heavenly Prerogative and freedom should be purchased At the high rate of the poor Widows bounty, who cast in, her Whole livelihood or subsistence into the Treasury of God.
To be so gloriously strengthened in the inner man, that a man or woman may (in that high expression of Job) go near unto God as a Prince, not to be afraid when he shall hear the sound of the last Trump, summoning the quick and the dead unto judgement,
To be so gloriously strengthened in the inner man, that a man or woman may (in that high expression of Job) go near unto God as a Prince, not to be afraid when he shall hear the found of the last Trump, summoning the quick and the dead unto judgement,
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nor at the appearance of the Judge sitting upon his white Throne, nor at the opening of the Books, by which all shal be judged, to injoy (I say) a mans self in peace,
nor At the appearance of the Judge sitting upon his white Throne, nor At the opening of the Books, by which all shall be judged, to enjoy (I say) a men self in peace,
and with an untroubled, and undanted spirit, under all these high astonishing transactions and doings, is a priviledge so transcendently great and sacred, that all the Silver and Gold under Heaven,
and with an untroubled, and undaunted Spirit, under all these high astonishing transactions and doings, is a privilege so transcendently great and sacred, that all the Silver and Gold under Heaven,
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But besides this great motive held forth both in the Text and Doctrine, the great duty of mercy, unto which you have been exhorted, might be further recommended unto you by many others.
But beside this great motive held forth both in the Text and Doctrine, the great duty of mercy, unto which you have been exhorted, might be further recommended unto you by many Others.
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Nor is there (I suppose) any one duty within the whole compass of Christianity, wherein the Conscience of a man may be invested with a greater retinue of arguments and motives,
Nor is there (I suppose) any one duty within the Whole compass of Christianity, wherein the Conscience of a man may be invested with a greater retinue of Arguments and motives,
Mercy will not put you into a fools Paradice of security and fearlessnesse of judgement, leaving you in the mean time in a condition obnoxious unto judgement,
Mercy will not put you into a Fools Paradise of security and fearlessnesse of judgement, leaving you in the mean time in a condition obnoxious unto judgement,
With the mercifull (saith David unto God) thou wilt shew thy self mercifull, If ye forgive me their Trespasses, your Heavenly Father will also forgive you, Mercy is divinely inspired to Prophesie good unto her Children;
With the merciful (Says David unto God) thou wilt show thy self merciful, If you forgive me their Trespasses, your Heavenly Father will also forgive you, Mercy is divinely inspired to Prophesy good unto her Children;
or people, amongst whom a man liveth, they are likest to find favour and protection from God, whose hand hath been upon all occasions stretched forth in works of mercy unto those that stood in need.
or people, among whom a man lives, they Are likest to find favour and protection from God, whose hand hath been upon all occasions stretched forth in works of mercy unto those that stood in need.
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and this upon the account of their mercy. Then shall the King say unto them on his right hand, come ye blessed of my Father, inherit the Kingdome prepared for you from the beginning of the world.
and this upon the account of their mercy. Then shall the King say unto them on his right hand, come you blessed of my Father, inherit the Kingdom prepared for you from the beginning of the world.
I was sick, and ye visited me, &c. So the Apostle to Timothy, Charge them that are rich in this World, that they be not high-minded nor trust in uncertain riches,
I was sick, and you visited me, etc. So the Apostle to Timothy, Charge them that Are rich in this World, that they be not High-minded nor trust in uncertain riches,
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but in the living God, who giveth us richly all things to injoy, That they do good, that they be rich in good works, ready to distribute, willing to communicate, laying up in store for themselves a good foundation against the time to come, that they may l•y hold on eternal life.
but in the living God, who gives us richly all things to enjoy, That they do good, that they be rich in good works, ready to distribute, willing to communicate, laying up in store for themselves a good Foundation against the time to come, that they may l•y hold on Eternal life.
though it be secret, and makes little shew in the eyes of men, [ as treasures and foundations, are both secret and safe, at least as safe as men can make them ] to possess themselves of eternal life.
though it be secret, and makes little show in the eyes of men, [ as treasures and foundations, Are both secret and safe, At least as safe as men can make them ] to possess themselves of Eternal life.
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but of the good things of this life also (as wel as of deliverance from the evil) wherein as well the Children also and Posterity of mercifull men, as themselves, are comprehended.
but of the good things of this life also (as well as of deliverance from the evil) wherein as well the Children also and Posterity of merciful men, as themselves, Are comprehended.
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but wounds & bruises, & putrifying sores, So that in respect of thy estate in this world, thou art like to a man most dangerously sick, in the most vital parts,
but wounds & bruises, & Putrifying sores, So that in respect of thy estate in this world, thou art like to a man most dangerously sick, in the most vital parts,
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and withal most dangerously wounded, yea and bruised, and besides al this, ful of noisome Ulcers & sores, of whose recovery and health under al these Maladies, there is very little,
and withal most dangerously wounded, yea and Bruised, and beside all this, full of noisome Ulcers & sores, of whose recovery and health under all these Maladies, there is very little,
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and if thou draw out thy soul to the hungry, and satisfie the afflicted soul, then shall thy light arise in obscurity, and thy darknesse be as the noon day;
and if thou draw out thy soul to the hungry, and satisfy the afflicted soul, then shall thy Light arise in obscurity, and thy darkness be as the noon day;
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And they shall be of thee that shall build the old wast places, thou shalt raise up the foundations of many generations, &c. He that shal diligently consider these promises (with very many others of the same gracious confederacy with them, which might readily be added) and is able withall to bear himself with confidence upon the truth,
And they shall be of thee that shall built the old waste places, thou shalt raise up the foundations of many generations, etc. He that shall diligently Consider these promises (with very many Others of the same gracious confederacy with them, which might readily be added) and is able withal to bear himself with confidence upon the truth,
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and accommodations, unto them and their posterities, who shall minister with a liberal hand unto the necessities of the poor, still taking off their sackcloth,
and accommodations, unto them and their Posterities, who shall minister with a liberal hand unto the necessities of the poor, still taking off their Sackcloth,
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or make any breach upon his worldly estate, or trench upon the prosperity of his house and children after him, is but a bold affront put upon the truth and faithfulness of God, by the ill-nurtur'd and base-bred hearts of covetous, ignorant, and foolish men.
or make any breach upon his worldly estate, or trench upon the Prosperity of his house and children After him, is but a bold affront put upon the truth and faithfulness of God, by the ill-nurtured and base-bred hearts of covetous, ignorant, and foolish men.
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Hath not the Husbandman as much reason to fear, that his grass and corn will parch and dry away, by the rain of heaven ever and anon falling on them? Peruse (at your leisure) Ps. 112. throughout. Prov. 11. 24 25. Eccles. 11. 1, 2, &c. Psal 41. 1, 2, 3. Luke 6. 38. 2 Cor. 9. 6. 8, 9, &c. (with many like.)
Hath not the Husbandman as much reason to Fear, that his grass and corn will parch and dry away, by the rain of heaven ever and anon falling on them? Peruse (At your leisure) Ps. 112. throughout. Curae 11. 24 25. Eccles. 11. 1, 2, etc. Psalm 41. 1, 2, 3. Luke 6. 38. 2 Cor. 9. 6. 8, 9, etc. (with many like.)
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or make sacrifices of them unto their lusts in one kind or other, as either in building sumptuously, in faring deliciously, in apparelling gorgeously, in gaming lavishly, in abusing themselves wantonly:
or make Sacrifices of them unto their Lustiest in one kind or other, as either in building sumptuously, in faring deliciously, in appareling gorgeously, in gaming lavishly, in abusing themselves wantonly:
and lifting up the head unto some, viz. unto those that shall sanctifie the lump, by offering a first fruits, according to the Royal Law of the Gospel, unto God;
and lifting up the head unto Some, viz. unto those that shall sanctify the lump, by offering a First fruits, according to the Royal Law of the Gospel, unto God;
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and again, the confusion of the face, and the hanging down of the head, and double measure of the wrath of God in the vengeance of eternal fire, unto others, viz. unto all those, that shall serve theirown humours and lusts with them, with the neglect of that high and holy commandment, which God hath given them to do otherwise.
and again, the confusion of the face, and the hanging down of the head, and double measure of the wrath of God in the vengeance of Eternal fire, unto Others, viz. unto all those, that shall serve theirown humours and Lustiest with them, with the neglect of that high and holy Commandment, which God hath given them to do otherwise.
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Nor is it reasonable, or consistent with that reverence and honour which we owe to the wisdom ▪ and goodness of God, to conceive or think, that he gives at any time,
Nor is it reasonable, or consistent with that Reverence and honour which we owe to the Wisdom ▪ and Goodness of God, to conceive or think, that he gives At any time,
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& what comfortably, and with all Christian conveniences, supports other men charged with the same proportion of expense with them, to bestow upon their lusts in one kind or other (whether of sensuality,
& what comfortably, and with all Christian conveniences, supports other men charged with the same proportion of expense with them, to bestow upon their Lustiest in one kind or other (whither of sensuality,
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or of covetous, or ambitious hoarding, upon the account of posterity) or for any other end or purpose whatsoever, save only for the strengthning of the hand of the poor,
or of covetous, or ambitious hoarding, upon the account of posterity) or for any other end or purpose whatsoever, save only for the strengthening of the hand of the poor,
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And were rich men as considerate and tender in their ways, as would be their honour and safety to be, it could not lightly but be a question of conscience unto them,
And were rich men as considerate and tender in their ways, as would be their honour and safety to be, it could not lightly but be a question of conscience unto them,
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For it is within the compass of the light of Nature to conceive, yea, and to conclude, that God abounds not in things superfluous, perstuous ▪ as he is not deficient in things necessary.
For it is within the compass of the Light of Nature to conceive, yea, and to conclude, that God abounds not in things superfluous, perstuous ▪ as he is not deficient in things necessary.
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So that the superfluity we speak of in mens estates, in the best and truest construction of the providence of God disposing it unto them, appertaineth of right unto those that want,
So that the superfluity we speak of in men's estates, in the best and Truest construction of the providence of God disposing it unto them, appertaineth of right unto those that want,
The Scripture from place to place speaketh according to the tenour of these things, investing the poor and needy with a right and title to the rich mans superfluities,
The Scripture from place to place speaks according to the tenor of these things, investing the poor and needy with a right and title to the rich men superfluities,
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With-hold not good (saith Solomon from those to whom it is due, or (according to the former Translation, better agreeing here with the Hebrew (as the new Translators themselves acknowledge in the margent) from the Owners thereof. Junius and Tremellius translate, ab iis qui opus habent, i. e. from those that have need;
Withhold not good (Says Solomon from those to whom it is due, or (according to the former translation, better agreeing Here with the Hebrew (as the new Translators themselves acknowledge in the margin) from the Owners thereof. Junius and Tremellius translate, ab iis qui opus habent, i. e. from those that have need;
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And upon this account it is (as these Translators likewise give notice, upon the place now touched) that mens alms or works of mercy, are in Scripture called, their justice, or their righteousness .
And upon this account it is (as these Translators likewise give notice, upon the place now touched) that men's alms or works of mercy, Are in Scripture called, their Justice, or their righteousness.
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And so vers. 10. Multiply your seed, and increase the fruits of your RIGHTEOUSNESSE. So Matth. 6. 1. where we read, Take heed you do not your alm• before men, &c. the best Greek Copies, instead of NONLATINALPHABET Alms, read, NONLATINALPHABET, Justice; and Beza rendreth it accordingly;
And so vers. 10. Multiply your seed, and increase the fruits of your RIGHTEOUSNESS. So Matthew 6. 1. where we read, Take heed you do not your alm• before men, etc. the best Greek Copies, instead of Alms, read,, justice; and Beza rendereth it accordingly;
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Thus also Deut. 24. 13. Moses from God promiseth or declareth, that the delivering back of the poor mans pledge before the Sun goeth down, shall be RIGHTEOUSNESSE unto him that shall thus deliver it, before the Lord; meaning, that it should be accepted by God as an act of mercy unto the poor.
Thus also Deuteronomy 24. 13. Moses from God promises or Declareth, that the delivering back of the poor men pledge before the Sun Goes down, shall be RIGHTEOUSNESS unto him that shall thus deliver it, before the Lord; meaning, that it should be accepted by God as an act of mercy unto the poor.
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So then, rich men, and they who have this worlds goods, and yet shall shut up their compassions against their Brother that standeth in need, are not only uncharitable and unmerciful,
So then, rich men, and they who have this world's goods, and yet shall shut up their compassions against their Brother that Stands in need, Are not only uncharitable and unmerciful,
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but unjust also, companions of thieves, and these of the worst kind, sacrilegiously with-holding that which God himself hath signally consecrated and set apart for the use and comfort of the poor and indigent of the world.
but unjust also, Sodales of thieves, and these of the worst kind, sacrilegiously withholding that which God himself hath signally consecrated and Set apart for the use and Comfort of the poor and indigent of the world.
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And since according to our common saying, the Receiver is as bad as the Thief, it is no marvel, that the children and posterity of so many great rich men, receiving estates so desperately incumbred and entangled with that which of right belonged unto other men,
And since according to our Common saying, the Receiver is as bad as the Thief, it is no marvel, that the children and posterity of so many great rich men, receiving estates so desperately encumbered and entangled with that which of right belonged unto other men,
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and Avenger, God hath solemnly declared himself from Heaven) it is no marvel (I say) that the inheritors of such ill-conditioned estates, should reap so little comfort of them,
and Avenger, God hath solemnly declared himself from Heaven) it is no marvel (I say) that the inheritors of such illconditioned estates, should reap so little Comfort of them,
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Know ye not (saith the Apostle) that the unrighteous shall not inherit the Kingdom of God? Be not deceived &c. And if God be the Avenger of all such, who go beyond,
Know you not (Says the Apostle) that the unrighteous shall not inherit the Kingdom of God? Be not deceived etc. And if God be the Avenger of all such, who go beyond,
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and defraud their Brother in any thing , (as the holy Ghost pronounceth him to be) and it be a most dreadful thing to fall into the hands of this Avenger, let the consideration be as an alarum from heaven to awaken us throughly unto that great and important duty, whereunto we have been exhorted, to commiserate the indigencies of the poor,
and defraud their Brother in any thing, (as the holy Ghost pronounceth him to be) and it be a most dreadful thing to fallen into the hands of this Avenger, let the consideration be as an alarm from heaven to awaken us thoroughly unto that great and important duty, whereunto we have been exhorted, to commiserate the Indigencies of the poor,
The Heathen mans observations, De male quaesitis vix gaudet tertius haeres; an ill-gotten estate seldom comes to the third heir. But Christians may observe, that De male servatis vix, &c An Estate ill kept by him that got it, is commonly dispers'd and va•ished before the third heir os the race comes at it.
The Heathen men observations, De male Quaesitis vix Gadet tertius haeres; an ill-gotten estate seldom comes to the third heir. But Christians may observe, that De male servatis vix, etc. an Estate ill kept by him that god it, is commonly dispersed and va•ished before the third heir os the raze comes At it.
