Christ the head of civil government A sermon preach'd Novemb. 13. 1699, and now made publick, at the desire of the Societies for Reformation of Manners, in London and Westminster. By Joshua Oldfield, V.D.M.
IF good Laws against ill Manners be, as sure they are, Decrees of Justice; these Kings and Princes, with inferior Magistrates, will be the Governing Societies, here on Earth, for Publick Reformation:
IF good Laws against ill Manners be, as sure they Are, Decrees of justice; these Kings and Princes, with inferior Magistrates, will be the Governing Societies, Here on Earth, for Public Reformation:
and Holy Spirit above, the One God, who, through the one Mediator betwixt God and Man, hath graciously vouchsaf'd to concern himself for the Reformation of a degenerate World, that Iniquity might not be, at least so speedily, or universally, its Ruine.
and Holy Spirit above, the One God, who, through the one Mediator betwixt God and Man, hath graciously vouchsafed to concern himself for the Reformation of a degenerate World, that Iniquity might not be, At least so speedily, or universally, its Ruin.
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THOSE Excellent Instructions of Divine Wisdom, which we may find from Chap. 10. generally distilling in single, unconnected Sentences, have hitherto flow'd in a more continued Sence.
THOSE Excellent Instructions of Divine Wisdom, which we may find from Chap. 10. generally distilling in single, unconnected Sentences, have hitherto flowed in a more continued Sense.
even as a River that waters the Land far and wide, while it is making to the Sea. But the particular Passage before us, is indeed more than enough for the short Line of my Time, and Thought.
even as a River that waters the Land Far and wide, while it is making to the Sea. But the particular Passage before us, is indeed more than enough for the short Line of my Time, and Thought.
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'Tis true indeed, the Sex and Gender here us'd, (as v. 1, 2, 3.) with some particular Expressions, are of a less Obvious Reference to Him, and might seem utterly disagreeing;
It's true indeed, the Sex and Gender Here used, (as v. 1, 2, 3.) with Some particular Expressions, Are of a less Obvious Referente to Him, and might seem utterly disagreeing;
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and the Person discernible, however by the Light of the Gospel, where Wisdom, in the Phrase of Solomon, seems to be render'd (but with a higher significancy) by the NONLATINALPHABET in that of St. John, and to shine forth more clearly in that LIGHT:
and the Person discernible, however by the Light of the Gospel, where Wisdom, in the Phrase of Solomon, seems to be rendered (but with a higher significancy) by the in that of Saint John, and to shine forth more clearly in that LIGHT:
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since probably (as the Apostle speaks) he ministred not to himself, (or to those under that Dispensation) but unto us the things, which are now reported by them, who have preached the Gospel. 1 Pet. 1.11, 12. NOW this Wisdom, as it hath more, than all the Strength and Constancy of the one Sex;
since probably (as the Apostle speaks) he ministered not to himself, (or to those under that Dispensation) but unto us the things, which Are now reported by them, who have preached the Gospel. 1 Pet. 1.11, 12. NOW this Wisdom, as it hath more, than all the Strength and Constancy of the one Sex;
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Chap. 7. (my stically the World, led on by the Devil, and follow'd by the Flesh) and to recall them to that Natural Allegiance to Her self, which is so much their Interest, as well as Duty.
Chap. 7. (my stically the World, led on by the devil, and followed by the Flesh) and to Recall them to that Natural Allegiance to Her self, which is so much their Interest, as well as Duty.
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Civil Government, especially in its Tendency to Publick Reformation (with the Common Safety and Happiness) has a more immediate and special Dependance on the Son of God, the Reforming, Saving Wisdom.
Civil Government, especially in its Tendency to Public Reformation (with the Common Safety and Happiness) has a more immediate and special Dependence on the Son of God, the Reforming, Saving Wisdom.
THIS is, for the main, only a Branch of that Comprehensive General, which from John 5.22. has been laid before you by a very Skillful and Kind Hand, which more than supply'd the Service, from which I was providentially withheld.
THIS is, for the main, only a Branch of that Comprehensive General, which from John 5.22. has been laid before you by a very Skilful and Kind Hand, which more than supplied the Service, from which I was providentially withheld.
and Happiness is so manifestly concerned. II. OF the Son of God, the Reforming, Saving Wisdom, on whom that Government depends. III. OF the more Immediate, and Special Dependance it has on Him.
and Happiness is so manifestly concerned. II OF the Son of God, the Reforming, Saving Wisdom, on whom that Government depends. III. OF the more Immediate, and Special Dependence it has on Him.
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whether they are design'd to signifie various kinds of Government, or only distinct parts of that particular Form, which had most obtain'd in the World,
whither they Are designed to signify various Kinds of Government, or only distinct parts of that particular From, which had most obtained in the World,
And may not the Phrase of the Text, in Accommodation to our English Monarchy, and Stile, admit of such a Turn as this, By the Grace of God Kings reign,
And may not the Phrase of the Text, in Accommodation to our English Monarchy, and Style, admit of such a Turn as this, By the Grace of God Kings Reign,
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and Disobedient, for the Ʋngodly and for Sinners, for the Ʋnholy and Profane. 1 Tim. 1.9. that even such, as well as others, may be brought to Render to all their Dues;
and Disobedient, for the Ʋngodly and for Sinners, for the Ʋnholy and Profane. 1 Tim. 1.9. that even such, as well as Others, may be brought to Render to all their Dues;
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Tribute to whom Tribute is due, Custom to whom Custom, Fear to whom Fear, Honour to whom Honour. Rom. 13.7. YET Justice (as well as Wisdom) requires, that Rational Minds be treated agreeably to their Nature;
Tribute to whom Tribute is due, Custom to whom Custom, fear to whom fear, Honour to whom Honour. Rom. 13.7. YET justice (as well as Wisdom) requires, that Rational Minds be treated agreeably to their Nature;
AND the Tendency of such Laws towards Publick Reformation will yet more particularly appear, if we shall consider their Matter and Measures in some of the principal Decrees of Justice: As,
AND the Tendency of such Laws towards Public Reformation will yet more particularly appear, if we shall Consider their Matter and Measures in Some of the principal Decrees of justice: As,
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as particularly, in the careful Providing, and honourable Support of able and faithful Guides, and Obliging them to the just Discharge of acknowledged Duty.
as particularly, in the careful Providing, and honourable Support of able and faithful Guides, and Obliging them to the just Discharge of acknowledged Duty.
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A more constant Support becoming his Place and Dignity, with occasional Supplies answerable to Emergencies: And finally all fit Homage, and requisite Assistance.
A more constant Support becoming his Place and Dignity, with occasional Supplies answerable to Emergencies: And finally all fit Homage, and requisite Assistance.
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And among their other Rights, we cannot but reckon a Liberty of Conscience, in matters consistent with the Common Safety and Peace, as one of the chief;
And among their other Rights, we cannot but reckon a Liberty of Conscience, in matters consistent with the Common Safety and Peace, as one of the chief;
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and to a more Publick Advantage spar'd, yea, Souls more probably sav'd, and the Crimes themselves more effectually prevented by the Dread of Servile Labour,
and to a more Public Advantage spared, yea, Souls more probably saved, and the Crimes themselves more effectually prevented by the Dread of Servile Labour,
NOW are not such Decrees of Justice, a Publick Testimony for Virtuous Actions, and against the contrary Vices? Are they not a most conspicuous Mark of Honour, upon Piety and Goodness;
NOW Are not such Decrees of justice, a Public Testimony for Virtuous Actions, and against the contrary Vices? are they not a most conspicuous Mark of Honour, upon Piety and goodness;
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a most visible Brand of Infamy, upon Profaneness and Wickedness? Are they not plainly a Sentence of Condemnation, with greatest Solemnity pass'd, upon the Bad;
a most visible Brand of Infamy, upon Profaneness and Wickedness? are they not plainly a Sentence of Condemnation, with greatest Solemnity passed, upon the Bad;
'tis a Testimony for Vertue so much the more considerable, as being that of Enemies; extorted from them by the force of Reason, and Conscience even against themselves.
it's a Testimony for Virtue so much the more considerable, as being that of Enemies; extorted from them by the force of Reason, and Conscience even against themselves.
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Upon the whole, doth not Wisdom, in such kind of Edicts, cry, and Ʋnderstanding put forth her Voice? She standeth in the top of high Places, by the Way in the Places of the Paths (as it were proclaiming those Decrees) yea, she crieth at the Gates, at the Entry of the City, — Ʋnto you, O Men, I call,
Upon the Whole, does not Wisdom, in such kind of Edicts, cry, and Ʋnderstanding put forth her Voice? She Stands in the top of high Places, by the Way in the Places of the Paths (as it were proclaiming those Decrees) yea, she cries At the Gates, At the Entry of the city, — Ʋnto you, Oh Men, I call,
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Hear, for I will speak of Excellent Things, NONLATINALPHABET, &c. v. 1, 2, 3, 4, 5, 6, &c. It might be read Princely Things, such as the Decrees of Justice in my Te•t.
Hear, for I will speak of Excellent Things,, etc. v. 1, 2, 3, 4, 5, 6, etc. It might be read Princely Things, such as the Decrees of justice in my Te•t.
AND whilst the Preceptive Part of such Decrees, recommends Virtuous Actions to the Ʋnderstanding; their Sanctions of Reward and Punishment, most fitly serve to press them on the Will; as powerfully moving those two great Springs of Humane Action, Hope and Fear;
AND while the Preceptive Part of such Decrees, recommends Virtuous Actions to the Ʋnderstanding; their Sanctions of Reward and Punishment, most fitly serve to press them on the Will; as powerfully moving those two great Springs of Humane Actium, Hope and fear;
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Thus even degenerous Principles are over-rul'd, to assist towards the Reforming of dissolute Manners, and the Tempter's great Engine so far turn'd upon himself.
Thus even degenerous Principles Are overruled, to assist towards the Reforming of dissolute Manners, and the Tempter's great Engine so Far turned upon himself.
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By this the Testimony mention'd is kept alive, whenas neglected Laws are buried in Oblivion, as if no such thing had ever been, or perhaps trampled upon with contemptuous Disdain.
By this the Testimony mentioned is kept alive, whenas neglected Laws Are buried in Oblivion, as if no such thing had ever been, or perhaps trampled upon with contemptuous Disdain.
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and those perhaps in a distant Succession from the Princes, who first decreed them; so that they appear to have been well weighed, and wisely resolved.
and those perhaps in a distant Succession from the Princes, who First decreed them; so that they appear to have been well weighed, and wisely resolved.
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Must they not then strike the Mind with a stronger, and more convincing Light? And will not the repeated Instances of their yet Living Force revive, and raise Languishing Hopes;
Must they not then strike the Mind with a Stronger, and more convincing Light? And will not the repeated Instances of their yet Living Force revive, and raise Languishing Hope's;
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startle and rowse up Sleepy Fears? Will not fresh Scenes of Loss and Shame, of Misery and Death, visibly pursuing Vice, quicken our Flight from so Destructive an Evil? And when we see Magistrates with Ministers, Great and Good Men,
startle and rouse up Sleepy Fears? Will not fresh Scenes of Loss and Shame, of Misery and Death, visibly pursuing Vice, quicken our Flight from so Destructive an Evil? And when we see Magistrates with Ministers, Great and Good Men,
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who but must think of falling in? So clear is the Tendency of just Laws in Vigorous Execution to Common Reformation, that 'tis then most happily begun,
who but must think of falling in? So clear is the Tendency of just Laws in Vigorous Execution to Common Reformation, that it's then most happily begun,
II. TO the Consideration of that Reforming, Saving Wisdom, by whom Kings reign, and Princes decree Justice, The Son of God, into whose Name, together with that of the Father, and the Holy Spirit, we have been Baptiz'd,
II TO the Consideration of that Reforming, Saving Wisdom, by whom Kings Reign, and Princes Decree justice, The Son of God, into whose Name, together with that of the Father, and the Holy Spirit, we have been Baptized,
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and thereby solemnly engag'd, as his Disciples, to Learn, and Observe all things, whatsoever he hath commanded, or given in charge for us, Mat. 28.19. THIS Son of God, however he be distinguish'd from the Father, and the Spirit;
and thereby solemnly engaged, as his Disciples, to Learn, and Observe all things, whatsoever he hath commanded, or given in charge for us, Mathew 28.19. THIS Son of God, however he be distinguished from the Father, and the Spirit;
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is yet so far, even Intelligibly, One with them; that there is an Exact, and Unalterable Agreement of Apprehension, Inclination, and Interest among them;
is yet so Far, even Intelligibly, One with them; that there is an Exact, and Unalterable Agreement of Apprehension, Inclination, and Interest among them;
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that this is the whole of their Unity, or that it is the very thing it self, as in God: For I pretend not, By searching, to find out the Almighty to Perfection.
that this is the Whole of their Unity, or that it is the very thing it self, as in God: For I pretend not, By searching, to find out the Almighty to Perfection.
after the Enquiries of so many successive Ages, to reckon it a very Competent Pitch of Knowledge, that may but tolerably guide us in the Value and Use of things;
After the Enquiries of so many successive Ages, to reckon it a very Competent Pitch of Knowledge, that may but tolerably guide us in the Valve and Use of things;
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while I have such (tho' confessedly imperfect) Apprehensions of the Divine Unity, I cannot be fairly charg'd with Nonsence; as if I held a Word without a Meaning,
while I have such (though confessedly imperfect) Apprehensions of the Divine Unity, I cannot be fairly charged with Nonsense; as if I held a Word without a Meaning,
The like Method I would take, in giving some very brief Account, more particularly, of the Son; a Term taken from amongst Men, which tho it cannot exactly agree to him, who is the Son of God;
The like Method I would take, in giving Some very brief Account, more particularly, of the Son; a Term taken from among Men, which though it cannot exactly agree to him, who is the Son of God;
Thus he is said to be the NONLATINALPHABET, or (reflected) Brightness of his Father's Glory, Heb. 1.3. Besides it imports, that yet he is not the Father;
Thus he is said to be the, or (reflected) Brightness of his Father's Glory, Hebrew 1.3. Beside it imports, that yet he is not the Father;
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Again, the Son, not the Father, hath assum'd our Nature, and espous'd our Cause, Interposing that Nature, in its Union with himself, betwixt a provoked God,
Again, the Son, not the Father, hath assumed our Nature, and espoused our Cause, Interposing that Nature, in its union with himself, betwixt a provoked God,
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THE Name or Character of Wisdom may perhaps Insinuate, that the Son of God is, more peculiarly, the Natural Resultance of the Divine Wisdom, fully Representing God;
THE Name or Character of Wisdom may perhaps Insinuate, that the Son of God is, more peculiarly, the Natural Resultance of the Divine Wisdom, Fully Representing God;
and Force of the Infinite Mind so Form'd, and Conceiv'd as the Internal NONLATINALPHABET, or Word expressing God to Himself, lay Originally, in the bosom of the Father, John 1.18.
and Force of the Infinite Mind so Formed, and Conceived as the Internal, or Word expressing God to Himself, lay Originally, in the bosom of the Father, John 1.18.
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THUS did he Eternally Represent the Father to himself, as also in Time, he is the Wisdom declaring God, in the Work of Creation, and to the Intelligent Creature;
THUS did he Eternally Represent the Father to himself, as also in Time, he is the Wisdom declaring God, in the Work of Creation, and to the Intelligent Creature;
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especially in the Matter of Redemption. All those things were made by him, John 1.3. in which the Invisible things of God are clearly Seen; Rom. 1.20. No Man has seen God at any time, the Only-begotten Son which is in the bosom of the Father, he hath declared him; John 1.18. And through Jesus Christ, by whom God created all things, is to be made known unto the Principalities and Powers in Heavenly Places, by the Church, the manifold Wisdom of God, Eph. 3.9.10.
especially in the Matter of Redemption. All those things were made by him, John 1.3. in which the Invisible things of God Are clearly Seen; Rom. 1.20. No Man has seen God At any time, the Only-begotten Son which is in the bosom of the Father, he hath declared him; John 1.18. And through jesus christ, by whom God created all things, is to be made known unto the Principalities and Powers in Heavenly Places, by the Church, the manifold Wisdom of God, Ephesians 3.9.10.
But he that sinneth against Her wrongeth his own Soul; all they that hat• … Her, love Death: v. 35, 36. The Living God is, by his Son, the Saviour of all Men especially of those that believe; 1 Tim. 4.10.
But he that Sinneth against Her wrongeth his own Soul; all they that hat• … Her, love Death: v. 35, 36. The Living God is, by his Son, the Saviour of all Men especially of those that believe; 1 Tim. 4.10.
She therefore leads in the way of Righteousness, in the midst of the paths of Judgment, that she may cause those that love her to inherit Substance, and may fill their Treasures;
She Therefore leads in the Way of Righteousness, in the midst of the paths of Judgement, that she may cause those that love her to inherit Substance, and may fill their Treasures;
yea, presseth them to make haste, and not delay to keep his Commandments, Psal. 119.59, 60. AND farther, this Wisdom can't be suppos'd to design or attempt Man's Salvation;
yea, Presseth them to make haste, and not Delay to keep his commandments, Psalm 119.59, 60. AND farther, this Wisdom can't be supposed to Design or attempt Man's Salvation;
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And here may we not conceive the Father (as highly provok'd, yet willing to spare in a becoming way) to withdraw his more immediate Government from a Rebellious World, render'd by Sin incapable of that Beneficent Justice, which would have rewarded Man's entire Obedience, with a more than Royal Bounty? Whenas,
And Here may we not conceive the Father (as highly provoked, yet willing to spare in a becoming Way) to withdraw his more immediate Government from a Rebellious World, rendered by since incapable of that Beneficent justice, which would have rewarded Man's entire obedience, with a more than Royal Bounty? Whenas,
nor yet may He at last present any of them otherwise than Faultless, before the Presence of his Father's Glory, Jude 24. In short, his Government as Mediator to be founded in Redemption,
nor yet may He At last present any of them otherwise than Faultless, before the Presence of his Father's Glory, U^de 24. In short, his Government as Mediator to be founded in Redemption,
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The Father, for the Godhead, insisting upon such a Reparation of God's injured Honour, and Evidence of his Glorious Holiness (or God-like Sence of what became himself) that He, who would speak for Sinners; must die for them:
The Father, for the Godhead, insisting upon such a Reparation of God's injured Honour, and Evidence of his Glorious Holiness (or Godlike Sense of what became himself) that He, who would speak for Sinners; must die for them:
Phil. 2.8, 9. And tho' this was not actually undergone, till the Fulness of Time, yet upon the Credit of his Undertaking, he was Eternally design'd to the Throne,
Philip 2.8, 9. And though this was not actually undergone, till the Fullness of Time, yet upon the Credit of his Undertaking, he was Eternally designed to the Throne,
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He was to Purifie to himself a peculiar People, zealous of good Works; Tit. 2.14. To insist upon Exact Obedience, not indeed as at first for our Justification, but as being still God's just Demand;
He was to Purify to himself a peculiar People, zealous of good Works; Tit. 2.14. To insist upon Exact obedience, not indeed as At First for our Justification, but as being still God's just Demand;
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But He, who is so specially the Saviour of them that Believe, is also, as the Saviour of all men, to carry it more generally thro' the World, in some Sort or Degree, more or less.
But He, who is so specially the Saviour of them that Believe, is also, as the Saviour of all men, to carry it more generally through the World, in Some Sort or Degree, more or less.
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John 1.9, 10. He made the Gentiles, a Law to themselves; furnishing them with those Noble Principles of rectify'd Reason, which might serve as so many Stars of Heaven, to draw their Eyes that way;
John 1.9, 10. He made the Gentiles, a Law to themselves; furnishing them with those Noble Principles of rectified Reason, which might serve as so many Stars of Heaven, to draw their Eyes that Way;
heretofore Fair as the Moon, now Clear as the Sun. And indeed our Saviour's whole Conduct in the World, especially in his Church, hath a mighty Tendency to promote Reformation;
heretofore Fair as the Moon, now Clear as the Sun. And indeed our Saviour's Whole Conduct in the World, especially in his Church, hath a mighty Tendency to promote Reformation;
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Jude 7. And those things, which the Jews of old suffer'd for their Sins in the Wilderness, were Our Examples; to the Intent, that we should not lust after evil things, as they also lusted;
U^de 7. And those things, which the jews of old suffered for their Sins in the Wilderness, were Our Examples; to the Intent, that we should not lust After evil things, as they also lusted;
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&c. 1 Cor. 10.6, &c. and the later Generations of that People, On whom wrath is come to the uttermost (1 Thes. 2.16.) are a standing Monument, to warn all the World about them, to serve the Lord with fear, — to kiss the Son least he be angry,
etc. 1 Cor. 10.6, etc. and the later Generations of that People, On whom wrath is come to the uttermost (1 Thebes 2.16.) Are a standing Monument, to warn all the World about them, to serve the Lord with Fear, — to kiss the Son lest he be angry,
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Psal. 19.1, 2, 4. But then, how loud are our Calls, how singular our Encouragements? To whom God hath also shewed his inspired VVord, his Statutes and his Judgments; Psal. 147.19. and that in a much larger and fairer Edition, than to Israel of old:
Psalm 19.1, 2, 4. But then, how loud Are our Calls, how singular our Encouragements? To whom God hath also showed his inspired Word, his Statutes and his Judgments; Psalm 147.19. and that in a much larger and Fairer Edition, than to Israel of old:
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and this in our Native Tongue by faithful Interpreters, under the presiding Care of our more faithful Redeemer, who will not suffer those Fountains of Truth to be sealed up, or poison'd.
and this in our Native Tongue by faithful Interpreters, under the presiding Care of our more faithful Redeemer, who will not suffer those Fountains of Truth to be sealed up, or poisoned.
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For Thro' Jesus our Lord are given to us exceeding great and precious Promises, that by these we might be Partakers of a Divine Nature, having escaped the Corruption, that is in the VVorld thro' Lust, &c. 2 Pet. 1.2, 4, &c. IN Short.
For Through jesus our Lord Are given to us exceeding great and precious Promises, that by these we might be Partakers of a Divine Nature, having escaped the Corruption, that is in the World through Lust, etc. 2 Pet. 1.2, 4, etc. IN Short.
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Religion in a Degenerate World, is but another Name for Reformation (as might be shown in its several Forms and Advances) especially the Christian, which was to correct, not only the Irreligion,
Religion in a Degenerate World, is but Another Name for Reformation (as might be shown in its several Forms and Advances) especially the Christian, which was to correct, not only the Irreligion,
but also the Superstitions of the World, Commanding all Men every where to repent of these, as well as that, Acts 17.22, 30. Nor was it only to rectifie the Disorders,
but also the Superstitions of the World, Commanding all Men every where to Repent of these, as well as that, Acts 17.22, 30. Nor was it only to rectify the Disorders,
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but even to raise its Constitution, making it more Spiritual and Manly, as first Leaving at Liberty (as appears Acts 15.24.) and in due time removing the Meats and Drinks, and divers Washings,
but even to raise its Constitution, making it more Spiritual and Manly, as First Leaving At Liberty (as appears Acts 15.24.) and in due time removing the Meats and Drinks, and diverse Washings,
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and Carnal Ordinances imposed till the time of Reformation; Heb. 9.10. 'Tis true indeed ▪ the Mystery of Iniquity, more insensibly working even in the Apostle's Time, (2 Thes. 2.7.) grew at length to a new Pontifex Maximus, or another High-Priest; and reduced the greatest part of the Christian World, to the Servile Observance of divers Heathenish and Jewish Rites:
and Carnal Ordinances imposed till the time of Reformation; Hebrew 9.10. It's true indeed ▪ the Mystery of Iniquity, more insensibly working even in the Apostle's Time, (2 Thebes 2.7.) grew At length to a new Pontifex Maximus, or Another High-Priest; and reduced the greatest part of the Christian World, to the Servile Observance of diverse Heathenish and Jewish Rites:
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and our Excellent Reformers, to assert the Christian Liberty against Antichristian Tyranny; professedly aiming at the just Standard of Divine Revelation, and Scriptural Reason;
and our Excellent Reformers, to assert the Christian Liberty against Antichristian Tyranny; professedly aiming At the just Standard of Divine Revelation, and Scriptural Reason;
AND here 'tis true indeed, that our Saviour's Kingdom is not of this World, John 18.36. not of a Secular but Spiritual Nature, under its highest, and most peculiar Consideration, as it presides over Minds.
AND Here it's true indeed, that our Saviour's Kingdom is not of this World, John 18.36. not of a Secular but Spiritual Nature, under its highest, and most peculiar Consideration, as it presides over Minds.
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When therefore the Earth, and all the Inhabitants thereof are dissolv'd; He bears up the Pillars of it, By whom all things consist: Col. 1.17. He is Head over all things to his Church, Eph. 1.22.
When Therefore the Earth, and all the Inhabitants thereof Are dissolved; He bears up the Pillars of it, By whom all things consist: Col. 1.17. He is Head over all things to his Church, Ephesians 1.22.
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But more especially he has Power given him over all Flesh, that He should give Eternal Life, to as many as the Father hath given him, John 17, 2. His Subjects here are Embodied Spirits,
But more especially he has Power given him over all Flesh, that He should give Eternal Life, to as many as the Father hath given him, John 17, 2. His Subject's Here Are Embodied Spirits,
and have their Temporal as well Eternal Concernments: Our Lord is therefore also for the Body, 1 Cor. 6.13. and the Matters even of this Life are a part of his Care, who has Bought us Soul and Body with a price.
and have their Temporal as well Eternal Concernments: Our Lord is Therefore also for the Body, 1 Cor. 6.13. and the Matters even of this Life Are a part of his Care, who has Bought us Soul and Body with a price.
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being Himself the Great Councellor and Advocate: And Finally, Good Magistrates to preside over all, under himself, who is the Prince of the Kings of the Earth, Rev. 1.5. who stand charg'd, not only with the Estates and Lives of their People, but in a sort also with their Souls.
being Himself the Great Councillor and Advocate: And Finally, Good Magistrates to preside over all, under himself, who is the Prince of the Kings of the Earth, Rev. 1.5. who stand charged, not only with the Estates and Lives of their People, but in a sort also with their Souls.
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and scarce consistent with his Undertaking on Earth to appear like himself, as King of Kings; and that it was no part of his Commissionated Business here, to be so much as a Judge or Divider of Inheritances, Luke 12.14.
and scarce consistent with his Undertaking on Earth to appear like himself, as King of Kings; and that it was no part of his Commissionated Business Here, to be so much as a Judge or Divider of Inheritances, Lycia 12.14.
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doing at once the part of a Superior Governour, and Inferior Officer; this probably to cover that: But when question'd by what Authority he did those things,
doing At once the part of a Superior Governor, and Inferior Officer; this probably to cover that: But when questioned by what authority he did those things,
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and who gave him this Authority, he refers the Chief Priests and Elders to the Baptism of John ( Mat. 21.23, 24, 25.) who had witnessed to his being the Lamb of God, that taketh away the Sins of the world John 1.29. whereby our Lord seems fairly to insinuate, that as the Redeemer of the World, he claim'd even that Kind of Authority which he had exercis'd over those Profaners of the Temple:
and who gave him this authority, he refers the Chief Priests and Elders to the Baptism of John (Mathew 21.23, 24, 25.) who had witnessed to his being the Lamb of God, that Takes away the Sins of the world John 1.29. whereby our Lord seems fairly to insinuate, that as the Redeemer of the World, he claimed even that Kind of authority which he had exercised over those Profaners of the Temple:
NOR are the People excluded, for whilst Government is under a more General Consideration, God's Ordinance; Rom. 13.2. yet in Particular, 'tis in some sort the Ordinance of Man, or an Humane Creature, NONLATINALPHABET, 1 Pet. 2.13.
NOR Are the People excluded, for while Government is under a more General Consideration, God's Ordinance; Rom. 13.2. yet in Particular, it's in Some sort the Ordinance of Man, or an Humane Creature,, 1 Pet. 2.13.
For nothing is more evident, than that the particular Species, or Form of Government, the Person or Family governing, together with some Fundamental Measures of Administration are ordinarily determin'd, some way or other, by the People.
For nothing is more evident, than that the particular Species, or From of Government, the Person or Family governing, together with Some Fundamental Measures of Administration Are ordinarily determined, Some Way or other, by the People.
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And tho' we suppose the Magistrate, to be the first Recipient of Civil Power; yet his most immediate Capacity for ruling, will still result from some kind of Consent,
And though we suppose the Magistrate, to be the First Recipient of Civil Power; yet his most immediate Capacity for ruling, will still result from Some kind of Consent,
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Our Lord would not longer continue Judges over his own People of old, when they insisted on having a King: And tho' they propos'd so ill a Pattern of Kingly Government, as that of the Nations;
Our Lord would not longer continue Judges over his own People of old, when they insisted on having a King: And though they proposed so ill a Pattern of Kingly Government, as that of the nations;
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yet their own Choice was granted them, when the Manner of such a King laid before them, could not alter their Minds; 1 Sam. 8.5, — 22. 'TIS evident, there may be in Civil Government, what our Saviour doth not authorize or allow:
yet their own Choice was granted them, when the Manner of such a King laid before them, could not altar their Minds; 1 Sam. 8.5, — 22. IT'S evident, there may be in Civil Government, what our Saviour does not authorise or allow:
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to deliver the World from Confusion, and the more Notorious Evil Works, that would have attended it, by the means of those Kings, and Others in Authority, for whom the Apostle exhorts, that here be made not only Intercessions, but giving of Thanks, Ibid. v. 1, 2. 2. BY his Providential Disposal: He who Ʋpholds all things by the Word of his Power, Heb. 1.3. ordereth them also by his Infinite Wisdom.
to deliver the World from Confusion, and the more Notorious Evil Works, that would have attended it, by the means of those Kings, and Others in authority, for whom the Apostle exhorts, that Here be made not only Intercessions, but giving of Thanks, Ibid v. 1, 2. 2. BY his Providential Disposal: He who Ʋpholds all things by the Word of his Power, Hebrew 1.3. Ordereth them also by his Infinite Wisdom.
He turneth the wilderness into a standing-water, and dry-ground into water-springs, and there maketh the hungry to dwell, that they may prepare a City for habitation.
He turns the Wilderness into a standing-water, and dry-ground into water-springs, and there makes the hungry to dwell, that they may prepare a city for habitation.
and hath graciously put into many Governing Hands that inspired Statute-Book, which even the King was Oblig'd to Read in, all the Days of his Life; Deut. 17.19. A Book, since that time, happily enlarg'd and improv'd so as to afford, amongst the Proverbs and elsewhere, the best Foundations of the surest Policy:
and hath graciously put into many Governing Hands that inspired Statute book, which even the King was Obliged to Read in, all the Days of his Life; Deuteronomy 17.19. A Book, since that time, happily enlarged and improved so as to afford, among the Proverbs and elsewhere, the best Foundations of the Surest Policy:
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And if the Arts of Peace, even so low as the Skill of Artificers, (v. 12. with Exod. 28.3.) and Husbandman's Discretion, come forth from the Lord of Hosts, who is wonderful in Counsel, and excellent in Working;
And if the Arts of Peace, even so low as the Skill of Artificers, (v. 12. with Exod 28.3.) and Husbandman's Discretion, come forth from the Lord of Hosts, who is wondered in Counsel, and excellent in Working;
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Isa. 28.26, — 29. Certainly the due Management of just War must be also from him, who Taught David's hands to war, and his fingers to fight; Psal. 144.1. who animated him to Run through a Troop, and leap over a Wall, Psal. 18.29. Giving him the Conduct and Courage, which was needful against the Insults of Enemies, and also Delivering him from the strivings of his own People, 2 Sam. 22.44. which he was guided and enabled with great Manhood to sustain, and with no less Humanity to suppress.
Isaiah 28.26, — 29. Certainly the due Management of just War must be also from him, who Taught David's hands to war, and his fingers to fight; Psalm 144.1. who animated him to Run through a Troop, and leap over a Wall, Psalm 18.29. Giving him the Conduct and Courage, which was needful against the Insults of Enemies, and also Delivering him from the strivings of his own People, 2 Sam. 22.44. which he was guided and enabled with great Manhood to sustain, and with no less Humanity to suppress.
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as in the Instances of Asa and Jehosaphat, Hezekiah and Josiah: and even that Decree of Nebuchadnezzar, forbidding all his Subjects, under the severest Penalcies, to speak Any thing amiss against the God of Shadrach, Meshach and Abed-nego;
as in the Instances of Asa and Jehoshaphat, Hezekiah and Josiah: and even that decree of Nebuchadnezzar, forbidding all his Subject's, under the Severest Penalcies, to speak Any thing amiss against the God of Shadrach, Meshach and Abednego;
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was confessedly drawn from him, by considering that God as a peerless Saviour, Because (saith he) there is no other GOd that can deliver after this sort, Dan. 3.29. 4. BY his Appointment and Authority:
was confessedly drawn from him, by considering that God as a peerless Saviour, Because (Says he) there is no other GOd that can deliver After this sort, Dan. 3.29. 4. BY his Appointment and authority:
It was the Redeemer of Israel, who said of Cyrus, He is my Shepherd; Isa. 44.24, 28. who calls him His Annointed, Chap. 45.1. and adds, v. 4. I have even called thee by Name, I have surnamed thee tho' thou hast not known me.
It was the Redeemer of Israel, who said of Cyrus, He is my Shepherd; Isaiah 44.24, 28. who calls him His Anointed, Chap. 45.1. and adds, v. 4. I have even called thee by Name, I have surnamed thee though thou hast not known me.
and are requir'd to do Homage to him, (Psalm 2.10, 12,) and bound (upon the Notice of him) to Confess that Jesus Christ is Lord to the Glory of God the Father, Phil. 2.11.
and Are required to do Homage to him, (Psalm 2.10, 12,) and bound (upon the Notice of him) to Confess that jesus christ is Lord to the Glory of God the Father, Philip 2.11.
and Long suffering, (enjoy'd under good Government) which certainly lead to Repentance, Rom. 2.4. and consequently to the escaping of Wrath to come, and obtaining Salvation thro' our Lord Jesus Christ.
and Long suffering, (enjoyed under good Government) which Certainly led to Repentance, Rom. 2.4. and consequently to the escaping of Wrath to come, and obtaining Salvation through our Lord jesus christ.
To him all Power is given in Heaven and in Earth, Mat. 28.18, 19. So that he could send forth his Apostles into all Nations, as being only so many distinct Provinces of his Universal Empire, without asking leave of Civil Governours;
To him all Power is given in Heaven and in Earth, Mathew 28.18, 19. So that he could send forth his Apostles into all nations, as being only so many distinct Provinces of his Universal Empire, without asking leave of Civil Governors;
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I WOULD first take Occasion, from what I have been speaking, to deal more directly with the Minds and Principles of Men, for the promoting of Reformation.
I WOULD First take Occasion, from what I have been speaking, to deal more directly with the Minds and Principles of Men, for the promoting of Reformation.
and effectually recommend him to us, (as may be seen Psal. 104, 105, 106, 107. and in Common as well as Sacred History.) Particularly in that Illustrious Branch of Divine Providence, which relates to Civil Government,
and effectually recommend him to us, (as may be seen Psalm 104, 105, 106, 107. and in Common as well as Sacred History.) Particularly in that Illustrious Branch of Divine Providence, which relates to Civil Government,
and especially in its Dependance on him, by whom Kings reign, and Princes decree Justice. For in putting down Oppressours, raising up Deliverers, working for and by them;
and especially in its Dependence on him, by whom Kings Reign, and Princes Decree justice. For in putting down Oppressors, raising up Deliverers, working for and by them;
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the General Sense under our late Happy Revolution, This is the Lord's doing, and marvellous in our Eyes? How vain were it now to say, It was not the Work of a Superior Agent,
the General Sense under our late Happy Revolution, This is the Lord's doing, and marvellous in our Eyes? How vain were it now to say, It was not the Work of a Superior Agent,
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or put them so together? Yet hath God been still more visibly, and graciously manifest in the Flesh, even in the Humane Nature of our Lord Jesus Christ, in his Doctrine,
or put them so together? Yet hath God been still more visibly, and graciously manifest in the Flesh, even in the Humane Nature of our Lord jesus christ, in his Doctrine,
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and Miracles, Life, Death and Resurrection, reported to us by a four-sold Testimony, separately given, in a History worthy of Credit, if any in the World.
and Miracles, Life, Death and Resurrection, reported to us by a Four-sold Testimony, separately given, in a History worthy of Credit, if any in the World.
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IF after all, The Fool will say in his heart, there is no God; Psal. 14.1. Sure, he must rather secretly wish, than really believe, what can never be evinc'd by weak Objections against the most forcible Arguments;
IF After all, The Fool will say in his heart, there is no God; Psalm 14.1. Sure, he must rather secretly wish, than really believe, what can never be evinced by weak Objections against the most forcible Arguments;
is he not yet thro' his Son reconcileable to Sinners? And shall they bear so irreconcileable a Mind towards him, that if they could have their choice, He should not be, from whom they have their Being? Is a God governing by Christ so insufferable, that he must be excluded the Universe;
is he not yet through his Son reconcilable to Sinners? And shall they bear so Irreconcilable a Mind towards him, that if they could have their choice, He should not be, from whom they have their Being? Is a God governing by christ so insufferable, that he must be excluded the Universe;
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But would not this evidently make for the Health and Vigor of the Body, the soundness and Peace of the Mind, the Security and Improvement of the Temporal Estate? And if you pull down that Fence of Religion, which God hath set about our Rights and Properties;
But would not this evidently make for the Health and Vigor of the Body, the soundness and Peace of the Mind, the Security and Improvement of the Temporal Estate? And if you pull down that Fence of Religion, which God hath Set about our Rights and Properties;
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what will you substitute in its Place? Shall Civil Government be their Defence? But this without that Foundation is like to prove but as a bowing Wall, and as a tottering Fence;
what will you substitute in its Place? Shall Civil Government be their Defence? But this without that Foundation is like to prove but as a bowing Wall, and as a tottering Fence;
is not the Substance and Power much more desirable, as that which answers two Worlds at once? since Godliness is profitable unto all things, having the promise of the Life that now is,
is not the Substance and Power much more desirable, as that which answers two World's At once? since Godliness is profitable unto all things, having the promise of the Life that now is,
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But is not the Course of Providence such a Counterpart of Sacred Writ, as may justly induce us to beleive, that he who principally acts in the one, does also chiefly speak in the other? And must we not,
But is not the Course of Providence such a Counterpart of Sacred Writ, as may justly induce us to believe, that he who principally acts in the one, does also chiefly speak in the other? And must we not,
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Who seems to be deny'd by some for no better Reason (tho' there may be other) than that they can (or think, they can) overthrow the Humane Explications of the Divine Trinity.
Who seems to be denied by Some for no better Reason (though there may be other) than that they can (or think, they can) overthrow the Humane Explications of the Divine Trinity.
Surely, they know not God, who do in some sort know, but yet obey not the Gospel of our Lord Jesus Christ, 2 Thes. 1.8. They know not our God, as a Consuming Fire, or themselves, as Briars and Thorns, who will not take hold on his Strength, that they may make their Peace with him, Isa. 27.4, 5. Nor will they allow the Supreme Majesty to stand upon his Honour;
Surely, they know not God, who do in Some sort know, but yet obey not the Gospel of our Lord jesus christ, 2 Thebes 1.8. They know not our God, as a Consuming Fire, or themselves, as Briers and Thorns, who will not take hold on his Strength, that they may make their Peace with him, Isaiah 27.4, 5. Nor will they allow the Supreme Majesty to stand upon his Honour;
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How unaccountable is it for any, in the clear Light of the Gospel, and under the Discovery of Jesus Christ, to flatter themselves with the antiscriptural Expectation of absolute Mercy, till they run,
How unaccountable is it for any, in the clear Light of the Gospel, and under the Discovery of jesus christ, to flatter themselves with the antiscriptural Expectation of absolute Mercy, till they run,
So that the very Name of Christ, is a special Obligation upon us to Depart from Iniquity, 2 Tim. 2.19. Allowing our selves in no Act of Injustice whatsoever towards God, or Man. We are not to imagine, that Wisdom hath found a way (for it were Folly hath found a way (for it were Folly indeed to attempt it) to save Men in their Sins;
So that the very Name of christ, is a special Obligation upon us to Depart from Iniquity, 2 Tim. 2.19. Allowing our selves in no Act of Injustice whatsoever towards God, or Man. We Are not to imagine, that Wisdom hath found a Way (for it were Folly hath found a Way (for it were Folly indeed to attempt it) to save Men in their Sins;
tho' it be indeed the Law of the Spirit of Life, freeing us from the Law of Sin and Death, Rom. 8.2. Whilst it quickens us, for the chearful and acceptable doing of what it requires.
though it be indeed the Law of the Spirit of Life, freeing us from the Law of since and Death, Rom. 8.2. While it quickens us, for the cheerful and acceptable doing of what it requires.
Let us not flatter our selves, as if we might live the safer in Sin, because Christ has dy'd to make Reconciliation for Iniquity, and to bring in everlasting Righteousness.
Let us not flatter our selves, as if we might live the safer in since, Because christ has died to make Reconciliation for Iniquity, and to bring in everlasting Righteousness.
For, if Such things were done in that green Tree, what shall be done in the dry? Luke 23.31. The Grace of God that bringeth Salvation, teacheth us that denying Ʋngodliness and Worldly Lusts, we should live soberly, righteously and godly in this present World.
For, if Such things were done in that green Tree, what shall be done in the dry? Luke 23.31. The Grace of God that brings Salvation, Teaches us that denying Ʋngodliness and Worldly Lustiest, we should live soberly, righteously and godly in this present World.
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and consent not to wholesome Words, even the words of our Lord Jesus Christ, and to the Doctrine, which is according to Godliness, I would rather he should take his Character from the Apostle, than from me;
and consent not to wholesome Words, even the words of our Lord jesus christ, and to the Doctrine, which is according to Godliness, I would rather he should take his Character from the Apostle, than from me;
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whereof cometh Envy, Strife, Railings, Evil Surmisings, &c. Finally therefore, Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report;
whereof comes Envy, Strife, Railings, Evil Surmisings, etc. Finally Therefore, Whatsoever things Are true, whatsoever things Are honest, whatsoever things Are just, whatsoever things Are pure, whatsoever things Are lovely, whatsoever things Are of good report;
or embezzle, and mispend it by serving a private Interest, instead of the Publick Good. And this can never be effectually promoted, but in the way of Reformation.
or embezzle, and misspend it by serving a private Interest, instead of the Public Good. And this can never be effectually promoted, but in the Way of Reformation.
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May the Wisdom, which hath so far enclin'd our King and Princes, and brought so many Private Subjects, to offer themselves willingly to so good a Work, for ever keep it in the Imagination of the Thoughts of the Heart, both of Rulers and People; preparing their Heart unto himself.
May the Wisdom, which hath so Far inclined our King and Princes, and brought so many Private Subject's, to offer themselves willingly to so good a Work, for ever keep it in the Imagination of the Thoughts of the Heart, both of Rulers and People; preparing their Heart unto himself.
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May all in Authority, as being duly sensible of their Dependance on him, ever Consult and Regard Him as their Oracle, that when they have long been safely,
May all in authority, as being duly sensible of their Dependence on him, ever Consult and Regard Him as their Oracle, that when they have long been safely,
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as being very valuable Gifts of our kind Redeemer, and serving to so great and desirable a Purpose, That we may lead a quiet and peaceable Life in all Godliness and Honesty? How thankful should English men be for so happy a Constitution, rescu'd from Popery and Arbitrary Power in the present Establishment, introduc'd and maintain'd by successive Wonders,
as being very valuable Gifts of our kind Redeemer, and serving to so great and desirable a Purpose, That we may led a quiet and peaceable Life in all Godliness and Honesty? How thankful should English men be for so happy a Constitution, rescued from Popery and Arbitrary Power in the present Establishment, introduced and maintained by successive Wonders,
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when they are indeed, the Cords of a Man obliging us to shew our selves Men, and the Bands of Love, wherewith Goodness it self would draw us to our unquestion'd Interest,
when they Are indeed, the Cords of a Man obliging us to show our selves Men, and the Bans of Love, wherewith goodness it self would draw us to our unquestioned Interest,
AND does not an Authority thus founded and establish'd, justly command our Submission and Obedience? The Ordinance of God in the hand of Christ, cannot be resisted without an Act of the most daring Rebellion, height'ned by most egregious Folly and odious Ingratitude.
AND does not an authority thus founded and established, justly command our Submission and obedience? The Ordinance of God in the hand of christ, cannot be resisted without an Act of the most daring Rebellion, heightened by most egregious Folly and odious Ingratitude.
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Let us then readily Submit our selves for the Lord's sake, with all Thankfulness to God and Man, that we are not press'd to do it in any way of Opposition to our highest Lord, or of Derogation from him;
Let us then readily Submit our selves for the Lord's sake, with all Thankfulness to God and Man, that we Are not pressed to do it in any Way of Opposition to our highest Lord, or of Derogation from him;
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BUT farther, Shall not Civil Government under the Reforming, Saving Wisdom prevail to draw us into a yet closer Union? 'Tis the Singular Joy of wise and good Men, the Terrour of our Enemies,
BUT farther, Shall not Civil Government under the Reforming, Saving Wisdom prevail to draw us into a yet closer union? It's the Singular Joy of wise and good Men, the Terror of our Enemies,
and that the just Apprehension of a Common Interest, and Duty hath, in the Societies for Reformation, joined so many of somewhat differing Measures in Religion.
and that the just Apprehension of a Common Interest, and Duty hath, in the Societies for Reformation, joined so many of somewhat differing Measures in Religion.
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But are we not of the same Civil Society, and should not Common Wisdom teach us kindly to treat one another, who are continually needing each other in the usual Occurrents of Life;
But Are we not of the same Civil Society, and should not Common Wisdom teach us kindly to Treat one Another, who Are continually needing each other in the usual Occurrents of Life;
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and may, much more than we can now imagine upon private or publick Emergencies? Are we not under the Governing Authority (O were we more under the powerful Influence!) of that Wisdom, who hath given it as a New Commandment, that we love one another,
and may, much more than we can now imagine upon private or public Emergencies? are we not under the Governing authority (Oh were we more under the powerful Influence!) of that Wisdom, who hath given it as a New Commandment, that we love one Another,
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Without this, the most exact Agreement in Doctrine, Worship, and Discipline, would be but as the Body of Unity, without the Soul. Which is then most commodiously lodg'd,
Without this, the most exact Agreement in Doctrine, Worship, and Discipline, would be but as the Body of Unity, without the Soul. Which is then most commodiously lodged,
And this must probably be in such a Constitution, as should be the more general Choice of Wise and Good Men, endow'd with the Genuine Spirit of Christian Charity,
And this must probably be in such a Constitution, as should be the more general Choice of Wise and Good Men, endowed with the Genuine Spirit of Christian Charity,
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Nevertheless whereto we have already attained, let us walk by the same Rule, let us mind the same Things: Phil. 3.15, 16. BUT that I may come at last to shut up the whole, with what lies yet nearer to the present Occasion: I shall turn my Discourse
Nevertheless whereto we have already attained, let us walk by the same Rule, let us mind the same Things: Philip 3.15, 16. BUT that I may come At last to shut up the Whole, with what lies yet nearer to the present Occasion: I shall turn my Discourse
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Dare not then to Hate him, who reproveth in the Gate, nor such as bring thither your evil Report. I am not here calling you to Love them, that hate you;
Dare not then to Hate him, who Reproveth in the Gate, nor such as bring thither your evil Report. I am not Here calling you to Love them, that hate you;
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Think therefore oft and seriously, if it be a disquieting thing to lye daily obnoxious to Humane Laws, what is it to be continually liable to the Divine Wrath and Curse? I would hope few,
Think Therefore oft and seriously, if it be a disquieting thing to lie daily obnoxious to Humane Laws, what is it to be continually liable to the Divine Wrath and Curse? I would hope few,
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And yet even those, who with publick Infamy, sacrifice their Lives to their Irregular Desires, do generally prove at last a sort of Subpoena'd. Witnesses, (as I may call them) against their own Evil Ways, which now they can see to have been their Sin and Folly:
And yet even those, who with public Infamy, sacrifice their Lives to their Irregular Desires, do generally prove At last a sort of Subpoenaed. Witnesses, (as I may call them) against their own Evil Ways, which now they can see to have been their since and Folly:
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and if these can engage you to Caution, and reconcile you to some Degrees of Self Denial, should not the Dread of an Everlasting Confusion, Irreparable Damage and Insupportable Anguish, carry you on farther to the truly Christian Self-Denial? Thereby you may approve your selves, not only to the Government and Laws,
and if these can engage you to Caution, and reconcile you to Some Degrees of Self Denial, should not the Dread of an Everlasting Confusion, Irreparable Damage and Insupportable Anguish, carry you on farther to the truly Christian Self-Denial? Thereby you may approve your selves, not only to the Government and Laws,
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Should any of these be Magistrates, entrusted with the Decrees of Justice, how faithless must they be to God and Man? But if only Subjects, shall We be a kind of Traytors to our King and Country, by neglecting what we might do to render them Safe and Happy? Is not our present Sovereign the Unanimous Choice of true Englishmen, and are not our Laws their Publick Voice? Shall this seem to be retracted, or that renounc'd?
Should any of these be Magistrates, Entrusted with the Decrees of justice, how faithless must they be to God and Man? But if only Subject's, shall We be a kind of Traitors to our King and Country, by neglecting what we might do to render them Safe and Happy? Is not our present Sovereign the Unanimous Choice of true Englishmen, and Are not our Laws their Public Voice? Shall this seem to be retracted, or that renounced?
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BUT are you not the professed Subjects of Him, on whom such Rulers and Laws depend? Were you not baptiz'd into the Name of the Son the great Reformer;
BUT Are you not the professed Subject's of Him, on whom such Rulers and Laws depend? Were you not baptized into the Name of the Son the great Reformer;
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and by that Sacrament, as a Military Oath, bound to Observe whatsoever Word of Command from the Captain of our Salvation? Now is not Love the Royal, and most Comprehensive Law of Christ; the Fulfilling even of the whole? But where is your Love to God,
and by that Sacrament, as a Military Oath, bound to Observe whatsoever Word of Command from the Captain of our Salvation? Now is not Love the Royal, and most Comprehensive Law of christ; the Fulfilling even of the Whole? But where is your Love to God,
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if you can so patiently hear his Name abus'd, see his Day profan'd and suffer his Laws to be putlick affronted? Or where the Love due to your Neighbour,
if you can so patiently hear his Name abused, see his Day profaned and suffer his Laws to be putlick affronted? Or where the Love due to your Neighbour,
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if you can see him running headlong to Everlasting Destruction, without using the likeliest Means to stop and turn him? Say not that'• … none of my Business:
if you can see him running headlong to Everlasting Destruction, without using the likeliest Means to stop and turn him? Say not that'• … none of my Business:
And he, who pretended an Exemption from being his Brother's Keeper, lay really under the Guilt of being at that very time his Murderer? Gen. 4. YET some will still urge, they ought not to be Busie-Bodies in other Mens Matters:
And he, who pretended an Exemption from being his Brother's Keeper, lay really under the Gilded of being At that very time his Murderer? Gen. 4. YET Some will still urge, they ought not to be Busie-Bodies in other Men's Matters:
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Art thou not in Danger to suffer thro' the uncontroul'd Enormity of thy Neighbour? And what if the Son of God had so refus'd to concern himself with the Matters of us lost Men, where had been the Apostate Race of Adam? O,
Art thou not in Danger to suffer through the uncontrolled Enormity of thy Neighbour? And what if the Son of God had so refused to concern himself with the Matters of us lost Men, where had been the Apostate Raze of Adam? Oh,
But if indeed, we are asham'd of our Lord, and of his Service, what can we expect but that he shall be asham'd of us, when he shall come in his own Glory,
But if indeed, we Are ashamed of our Lord, and of his Service, what can we expect but that he shall be ashamed of us, when he shall come in his own Glory,
Or, if afraid and dare not trust God with our Name and Interest, in the way of our Duty, know we not, that the Fearful and Ʋnbelieving lead the Black List of those, who are doom'd to Have their part in the Lake which burneth with Fire and Brimstone? Rev. 21.8.
Or, if afraid and Dare not trust God with our Name and Interest, in the Way of our Duty, know we not, that the Fearful and Ʋnbelieving led the Black List of those, who Are doomed to Have their part in the Lake which burns with Fire and Brimstone? Rev. 21.8.
how justly may'st thou look to take thy Lot with them at last? When 'tis the Language of thy Practice, Let Barabbas be spar'd, tho' Jesus be crucify'd:
how justly Mayest thou look to take thy Lot with them At last? When it's the Language of thy Practice, Let Barabbas be spared, though jesus be Crucified:
and sure, it concerns every Subject to stand up in his Place, for the Government and Laws, against those Evil Doers and Workers of Iniquity, who, in breaking these, are subverting that: Nor can your Service be less pleasing, for its being more free.
and sure, it concerns every Subject to stand up in his Place, for the Government and Laws, against those Evil Doers and Workers of Iniquity, who, in breaking these, Are subverting that: Nor can your Service be less pleasing, for its being more free.
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You have in effect the Call, tho' not the formal Command, of Kings and Princes together, in their Decrees of Justice against Profaneness and Immorality:
You have in Effect the Call, though not the formal Command, of Kings and Princes together, in their Decrees of justice against Profaneness and Immorality:
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For do they not plainly invite those Offices of yours, to which they have thought fit to annex a Reward? Yet cannot but highly approve your Prudent, Ge•e•ous,
For doe they not plainly invite those Offices of yours, to which they have Thought fit to annex a Reward? Yet cannot but highly approve your Prudent, Ge•e•ous,
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and Charitable Applying it, rather to the Relief of the Poor, than to •h• ••swering your own unavoidable Expe〈 … 〉 You have the Published Concurr••• and High Encomium of our Ecc〈 … 〉 Princes, (the Right Reverend Bishops) together with Nobles and Judges: And may I not say all the Judges of the Land in their repeated Charges for the promoting of Reformation;
and Charitable Applying it, rather to the Relief of the Poor, than to •h• ••swering your own unavoidable Expe〈 … 〉 You have the Published Concurr••• and High Encomium of our Ecc〈 … 〉 Princes, (the Right Reverend Bishops) together with Nobles and Judges: And may I not say all the Judges of the Land in their repeated Charges for the promoting of Reformation;
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yea, in some sort, All the Judges of the Earth, who duly minister Justice? The Hearts of Good Men every where are with you, the Consciences of the Bad Witness for you;
yea, in Some sort, All the Judges of the Earth, who duly minister justice? The Hearts of Good Men every where Are with you, the Consciences of the Bad Witness for you;
He shall openly say, Well done Good and Faithful Servants, you have been faithful over a few things, highly Useful even in your lower Stations, I will make you Rulers over many things;
He shall openly say, Well done Good and Faithful Servants, you have been faithful over a few things, highly Useful even in your lower Stations, I will make you Rulers over many things;
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and finally Mercy to Offenders themselves, whom you are endeavouring to save, whilst with a Fear, they are capable of feeling, you labour to pluck them out of the Fire, which would confume their Bodies or Estates:
and finally Mercy to Offenders themselves, whom you Are endeavouring to save, while with a fear, they Are capable of feeling, you labour to pluck them out of the Fire, which would confume their Bodies or Estates:
then peaceable, gentle and easie to be intreated, full of Mercy, and good Fruits, without Partiality, and without Hypocrisie. James 3.17. Thence fetch Courage and Strength for your difficult Work.
then peaceable, gentle and easy to be entreated, full of Mercy, and good Fruits, without Partiality, and without Hypocrisy. James 3.17. Thence fetch Courage and Strength for your difficult Work.
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and Honour, yea, durable Riches and Righteousness, v. 18. Let but the Love of him Lead you still onward in the way of Righteousness in the midst of the paths of Judgment, and doubt not,
and Honour, yea, durable Riches and Righteousness, v. 18. Let but the Love of him Led you still onward in the Way of Righteousness in the midst of the paths of Judgement, and doubt not,
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