And truly from the Character which is given this Person, not only by the Evangelists but Other Writers, he appears to have been a Fit Man for that Execrable work of Condemning the Lord of Life.
And truly from the Character which is given this Person, not only by the Evangelists but Other Writers, he appears to have been a Fit Man for that Execrable work of Condemning the Lord of Life.
For who was more so than the Covetous and Greedy Pilate, who attempted to Rob the Temple, and Sacrilegiously to Rifle the Corban (as Iosephus relateth)? Who could be Fitter than He to receive a Bribe from the Jews,
For who was more so than the Covetous and Greedy Pilate, who attempted to Rob the Temple, and Sacrilegiously to Rifle the Corban (as Iosephus relateth)? Who could be Fitter than He to receive a Bribe from the jews,
and even against his Conscience to deliver up the Messias a Victim to their fury and malice? Who than He, who had inhumanly mingled the Galileans Blood with their Sacrifices, was Fitter to be employ'd when the Great Sacrifice of the World was to be offered,
and even against his Conscience to deliver up the Messias a Victim to their fury and malice? Who than He, who had inhumanly mingled the Galileans Blood with their Sacrifices, was Fitter to be employed when the Great Sacrifice of the World was to be offered,
and when Iesus of Galilee (from whom his followers were called Galileans) was to give his Blood for the Redemption of Mankind? But though this Man was thus fitly Disposed and Prepared for his Work,
and when Iesus of Galilee (from whom his followers were called Galileans) was to give his Blood for the Redemption of Mankind? But though this Man was thus fitly Disposed and Prepared for his Work,
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yet the Bloody Sentence against our Saviour was not to be pronounced by him without the Preamble of a Formal Arraignment and Trial. And accordingly the Innocent Iesus was set to the Bar;
yet the Bloody Sentence against our Saviour was not to be pronounced by him without the Preamble of a Formal Arraignment and Trial. And accordingly the Innocent Iesus was Set to the Bar;
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and those not Inconsiderable Questions. But among them all there was none certainly that was in it self more Substantial and Useful than this, What is Truth?
and those not Inconsiderable Questions. But among them all there was none Certainly that was in it self more Substantial and Useful than this, What is Truth?
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for it was justly occasioned by our Lord's Plea and Protestation in Court, viz. That, notwithstanding the malicious Jews had Accused him as an Impostor,
for it was justly occasioned by our Lord's Plea and Protestation in Court, viz. That, notwithstanding the malicious jews had Accused him as an Impostor,
And likewise among you Iews, the Meaning of God's Written Law is depraved by the Corrupt Doctrines of the Superstitious Pharisees and Prophane Sadducees, (the former a sort of Hebrew Stoicks, the later a kind of Iewish Epicures and Atheists:) and you are divided into several Other Disagreeing Sects and Schools,
And likewise among you Iews, the Meaning of God's Written Law is depraved by the Corrupt Doctrines of the Superstitious Pharisees and Profane Sadducees, (the former a sort of Hebrew Stoics, the later a kind of Jewish Epicureans and Atheists:) and you Are divided into several Other Disagreeing Sects and Schools,
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and even utterly to take away the Key of Knowledge and Truth: Whereas things are Thus, The Great Design of my Visiting mankind is of a Contrary nature;
and even utterly to take away the Key of Knowledge and Truth: Whereas things Are Thus, The Great Design of my Visiting mankind is of a Contrary nature;
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and to direct them most effectually into the way of Truth. And every one that is of the Truth heareth my voice, v. 37. that is, Those who are Competent Judges and Sincere Lovers of Truth, will soon descry My Doctrin to be fraught with the Highest and most Important Verities;
and to Direct them most effectually into the Way of Truth. And every one that is of the Truth hears my voice, v. 37. that is, Those who Are Competent Judges and Sincere Lovers of Truth, will soon descry My Doctrine to be fraught with the Highest and most Important Verities;
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Pilate hearing our Saviour discourse of Truth, puts this Question to him in the Text. It is Luther 's Conjecture that he did it out of Kindness to our Lord;
Pilate hearing our Saviour discourse of Truth, puts this Question to him in the Text. It is Luther is Conjecture that he did it out of Kindness to our Lord;
for Pilate (saith he ) being a worldlywise man, and willing to rel•ase Christ ▪ did as much as say to him, What? wilt thou dispute concerning TRUTH in these Wicked. Times of the World? TRUTH is here of no value:
for Pilate (Says he) being a worldlywise man, and willing to rel•ase christ ▪ did as much as say to him, What? wilt thou dispute Concerning TRUTH in these Wicked. Times of the World? TRUTH is Here of no valve:
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Alas, What is TRUTH worth? and what are you like to get by abetting it? But I rather think that Pilate ask'd This Question in Contempt and Derision, I pray, Sir, What is the Right Definition of Truth? Do you pretend to understand the Exact Notion of it? I must tell you This, Friend, Men are as much Mistaken about This as Any thing in the World;
Alas, What is TRUTH worth? and what Are you like to get by abetting it? But I rather think that Pilate asked This Question in Contempt and Derision, I pray, Sir, What is the Right Definition of Truth? Do you pretend to understand the Exact Notion of it? I must tell you This, Friend, Men Are as much Mistaken about This as Any thing in the World;
You talk of Truth, but do you know What it is? And as soon as he had started this Query he went off the Bench. By which it appears, that his Enquiry was not Serious;
You talk of Truth, but do you know What it is? And as soon as he had started this Query he went off the Bench. By which it appears, that his Enquiry was not Serious;
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It is not to be doubted, that He who was so Ready at all times to Satisfy Mens Demands, would have returned an Answer to This of Pilate, if this Great Man would have Stayed for it.
It is not to be doubted, that He who was so Ready At all times to Satisfy Men's Demands, would have returned an Answer to This of Pilate, if this Great Man would have Stayed for it.
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a Question which is every ways Necessary in order to the Resolving of the Scruples of the Conscientious, and Silencing the Cavils of the Atheistical and Prophane; a Question whereon the whole Frame and Constitution of Religion depends;
a Question which is every ways Necessary in order to the Resolving of the Scruples of the Conscientious, and Silencing the Cavils of the Atheistical and Profane; a Question whereon the Whole Frame and Constitution of Religion depends;
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But an Other Question then will arise, How shall we come to the Knowledg of the Truth? Are we not on every side beset with Mistakes and False Notions? Was not Error very Early in the World;
But an Other Question then will arise, How shall we come to the Knowledge of the Truth? are we not on every side beset with Mistakes and False Notions? Was not Error very Early in the World;
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and doth it not bear Date from Adam? I have not Examined whether that be True which One saith, That there is but One Speech deliver'd before the Flood by Man, wherein there is not an Erroneous Conception.
and does it not bear Date from Adam? I have not Examined whither that be True which One Says, That there is but One Speech Delivered before the Flood by Man, wherein there is not an Erroneous Conception.
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Before there was No Truth, and now All is Truth. If you ask, what it Truth? you shall not want whole Herds of Men who will come and offer their Service to you,
Before there was No Truth, and now All is Truth. If you ask, what it Truth? you shall not want Whole Herds of Men who will come and offer their Service to you,
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We are the Parents of Orthodox Faith, say the Iews, and all the rest of the World are Bewilder'd and Lost, being destitute of a Pillar of Light to lead them.
We Are the Parents of Orthodox Faith, say the Iews, and all the rest of the World Are Bewildered and Lost, being destitute of a Pillar of Light to led them.
and who can suspect it, since our Prophet received it from the Angel Gabriel? We are the True Musselmen, i.e. Believers, and all Others are downright Infidels and Miscreants.
and who can suspect it, since our Prophet received it from the Angel Gabriel? We Are the True Musselmen, i.e. Believers, and all Others Are downright Infidels and Miscreants.
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Nay, even among Those who profess Christianity (for out of the Best and Purest Religion will arise the Worst of Corruptions and Heresies) the Parties and Divisions, the Disputes and Claims are not a few.
Nay, even among Those who profess Christianity (for out of the Best and Purest Religion will arise the Worst of Corruptions and Heresies) the Parties and Divisions, the Disputes and Claims Are not a few.
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Ask the Different Parties, even from the Highest to the Lowest, from the Old Gentleman that sits in the Porphyry Chair, to the meanest Quaker or Muggletonian, and they will all tell you they are in possession of the Truth. Every Perswasion hath this of Popery in it, that the Professors of it think themselves Infallible, and say they have an Unerring Guide;
Ask the Different Parties, even from the Highest to the Lowest, from the Old Gentleman that sits in the Porphyry Chair, to the Meanest Quaker or Muggletonian, and they will all tell you they Are in possession of the Truth. Every Persuasion hath this of Popery in it, that the Professors of it think themselves Infallible, and say they have an Unerring Guide;
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And hence it is probable, that Scepticism and Indifferency in Religion have had their Rise; for too Lavish Pretences to Truth have made some question whether there be Any.
And hence it is probable, that Scepticism and Indifferency in Religion have had their Rise; for too Lavish Pretences to Truth have made Some question whither there be Any.
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The Divers Claims and Quarrels in Christianity have wonderfully fostered Atheism. For whilst it hath been observed that Divinity hath every where become Polemical; and that Men have thrown Bibles at one anothers Heads,
The Diverse Claims and Quarrels in Christianity have wonderfully fostered Atheism. For while it hath been observed that Divinity hath every where become Polemical; and that Men have thrown Bibles At one another's Heads,
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If Truth be claimed by All the Professors of Religion, and those Professors Contradict one another, Where shall we find an Answer to This Interrogatory, What is Truth?
If Truth be claimed by All the Professors of Religion, and those Professors Contradict one Another, Where shall we find an Answer to This Interrogatory, What is Truth?
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In way of Reply it is enough to say at present (for I shall answer a great part of these Cavils afterwards in the sequel of this Discourse) 1. These Several Divisions and Parties evidently prove a True Religion: For it is certain, that Rational Men would not Contend for Nothing.
In Way of Reply it is enough to say At present (for I shall answer a great part of these Cavils afterwards in the sequel of this Discourse) 1. These Several Divisions and Parties evidently prove a True Religion: For it is certain, that Rational Men would not Contend for Nothing.
Unless there were some Reality at the bottom, we cannot imagine that Persons of unprejudic'd Minds and sincere Intentions (as we must allow a great Part of them to be) would thus seriously busie themselves,
Unless there were Some Reality At the bottom, we cannot imagine that Persons of unprejudiced Minds and sincere Intentions (as we must allow a great Part of them to be) would thus seriously busy themselves,
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or to pity them as those who are misled by Ignorance or Prejudice. 3. As for the generality of Disputes which are at this day on foot, Religion, and particularly the Christian Religion (I mean the Essentials and Vitals of it, which give it its denomination) are little,
or to pity them as those who Are misled by Ignorance or Prejudice. 3. As for the generality of Disputes which Are At this day on foot, Religion, and particularly the Christian Religion (I mean the Essentials and Vitals of it, which give it its denomination) Are little,
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But (notwithstanding what hath been objected) I will go on with my present design, which is an Inquest after Truth: and I hope the attempt will not prove vain and succesless.
But (notwithstanding what hath been objected) I will go on with my present Design, which is an Inquest After Truth: and I hope the attempt will not prove vain and successless.
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That we may certainly find it out, those Two known, but too much neglected Rules or Standards are to be made use of by us, viz. Reason and Scripture. By Reason I mean the free and impartial use of our Understandings and Judgments which God hath naturally endued us with,
That we may Certainly find it out, those Two known, but too much neglected Rules or Standards Are to be made use of by us, viz. Reason and Scripture. By Reason I mean the free and impartial use of our Understandings and Judgments which God hath naturally endued us with,
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and which we are obliged to improve and cultivate by the aid of our Bodily Senses, by the Testimony of others, by serious and steady Observation and well-grounded Experience, for these must be assisting to Humane Reason to render it perfect and compleat.
and which we Are obliged to improve and cultivate by the aid of our Bodily Senses, by the Testimony of Others, by serious and steady Observation and well-grounded Experience, for these must be assisting to Humane Reason to render it perfect and complete.
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For the Candle of the Lord (as Solomon very significantly calls the Reason of Man) was set up in our Breasts by God, on purpose to discover Truth to us.
For the Candle of the Lord (as Solomon very significantly calls the Reason of Man) was Set up in our Breasts by God, on purpose to discover Truth to us.
An undeniable Evidence whereof were those swarms of monsterous Opinions among the Pagans, that gross Superstition and Idolatry of the Gentile World, those prodigious Shapes and Models of Religion which were invented by them.
an undeniable Evidence whereof were those swarms of monstrous Opinions among the Pagans, that gross Superstition and Idolatry of the Gentile World, those prodigious Shapes and Models of Religion which were invented by them.
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Or, suppose Natures Light did shine out to the full, yet it would not be Clear and Bright enough, to give us a Prospect of those Divine and Supernatural Truths, which are to bring us to Everlasting Happiness.
Or, suppose Nature's Light did shine out to the full, yet it would not be Clear and Bright enough, to give us a Prospect of those Divine and Supernatural Truths, which Are to bring us to Everlasting Happiness.
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And such are the Doctrine of a Saviour and Redeemer, the Method of Man's Salvation, and all the Mysteries of the Christian and Evangelical Dispensation.
And such Are the Doctrine of a Saviour and Redeemer, the Method of Man's Salvation, and all the Mysteres of the Christian and Evangelical Dispensation.
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How was Nicodemus (a Noted Master in Israel, and no mean Possessor of Reason) baffled with the Doctrin of Regeneration? He might truly be said to go to Iesus by Night, who made his Visit only by the dusky and obscure Light of Nature.
How was Nicodemus (a Noted Master in Israel, and no mean Possessor of Reason) baffled with the Doctrine of Regeneration? He might truly be said to go to Iesus by Night, who made his Visit only by the dusky and Obscure Light of Nature.
the only-begotten Son, who is in the bosom of the Father, he hath declared him, ] as the beloved Disciple beareth witness, Iohn 1. 18. None is able to discover the Divine and Supernatural Mysteries which our Religion is fraught with, but the Founder of them.
the only-begotten Son, who is in the bosom of the Father, he hath declared him, ] as the Beloved Disciple bears witness, John 1. 18. None is able to discover the Divine and Supernatural Mysteres which our Religion is fraught with, but the Founder of them.
and below the Greatness and Majesty of a Prince? But it was requisite there should be a particular Divine Discovery, a clearer Light, a surer Guide than that of Nature:
and below the Greatness and Majesty of a Prince? But it was requisite there should be a particular Divine Discovery, a clearer Light, a Surer Guide than that of Nature:
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whether of the Unbelieving Iews, or the Idolatrous Gentiles, or the Deluded Saracens and Turks, or downright Atheists, and others of a like Perverse Perswasion.
whither of the Unbelieving Iews, or the Idolatrous Gentiles, or the Deluded Saracens and Turks, or downright Atheists, and Others of a like Perverse Persuasion.
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These all Err, especially the three first Ranks of Men, by not knowing or not imbracing the Scriptures; which are deservedly stiled, The Word of Truth, and are the only supreme Rule of Faith and Doctrin.
These all Err, especially the three First Ranks of Men, by not knowing or not embracing the Scriptures; which Are deservedly styled, The Word of Truth, and Are the only supreme Rule of Faith and Doctrine.
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We then, who imbrace this Christian Rule, are Blessed with that Institution which is Pure and Undefiled, which is grounded on undoubted Revelation, which is backed by a more sure Word of Prophecy, which hath a divine Impress stamped upon it.
We then, who embrace this Christian Rule, Are Blessed with that Institution which is Pure and Undefiled, which is grounded on undoubted Revelation, which is backed by a more sure Word of Prophecy, which hath a divine impress stamped upon it.
And I dare confidently aver, that if our Enquiries and Determinations in Religion were faithfully managed by these two, it were impossible to fail of Truth. If we would but act thus as Men and Christians (and that is as we ought to do) we cannot miss of it:
And I Dare confidently aver, that if our Enquiries and Determinations in Religion were faithfully managed by these two, it were impossible to fail of Truth. If we would but act thus as Men and Christians (and that is as we ought to do) we cannot miss of it:
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By these two we may examine the Truth of the Whole Christian Religion, and we shall find that it will abide the Test. By these Standards of Truth we may examine the Doctrins of all Seducers that are abroad in the World,
By these two we may examine the Truth of the whole Christian Religion, and we shall find that it will abide the Test. By these Standards of Truth we may examine the Doctrines of all Seducers that Are abroad in the World,
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If we would faithfully take these Measures, i.e. always be Ruled and Conducted by Reason and Scripture, we should easily agree upon what is to be believed and asserted in Religion;
If we would faithfully take these Measures, i.e. always be Ruled and Conducted by Reason and Scripture, we should Easily agree upon what is to be believed and asserted in Religion;
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Now, from what hath been hitherto Discoursed, we may in some good measure be able not only to return an Answer to Pilates Question, What is Truth? but to another near a kin to it, viz. What is Error and Falshood? All Propositions which contradict the common Notices and first Principles in our Minds,
Now, from what hath been hitherto Discoursed, we may in Some good measure be able not only to return an Answer to Pilate's Question, What is Truth? but to Another near a kin to it, viz. What is Error and Falsehood? All Propositions which contradict the Common Notices and First Principles in our Minds,
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And on the same account those Assertions which overthrow the Verdict of our Senses; and much more those that imply Contradictions in them, and consequently Impossibilities, cannot be True.
And on the same account those Assertions which overthrow the Verdict of our Senses; and much more those that imply Contradictions in them, and consequently Impossibilities, cannot be True.
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And on These Grounds I might shew that the Divinity of some High-flown Enthusiasts, and the Doctrin of the Roman Catholicks concerning Transubstantiation, are justly to be impeached of Falshood.
And on These Grounds I might show that the Divinity of Some High-flown Enthusiasts, and the Doctrine of the Roman Catholics Concerning Transubstantiation, Are justly to be impeached of Falsehood.
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Again, whatsoever Assertions in any Religion are repugnant to Divine Revelation, to God's Will declared by some Positive Law, to such Discoveries as are known to be immediately from Heaven, these must necessarily be False. And on this Ground the Religion of the Pagans, Iews, and Mahometans must be voted to be such,
Again, whatsoever Assertions in any Religion Are repugnant to Divine Revelation, to God's Will declared by Some Positive Law, to such Discoveries as Are known to be immediately from Heaven, these must necessarily be False. And on this Ground the Religion of the Pagans, Iews, and Mahometans must be voted to be such,
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And semblably in Christianity, all those Tenents of several Sects, which bid defiance to any part of the Sacred Scripture, which is left us by the Holy Ghost,
And semblably in Christianity, all those Tenants of several Sects, which bid defiance to any part of the Sacred Scripture, which is left us by the Holy Ghost,
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as the generality of the Roman Opinions, the Doctrins of Pelagians, Socinians, Anabaptists, Antinomians, Libertines, Quakers, Hobbians, &c. are False and Erroneous.
as the generality of the Roman Opinions, the Doctrines of Pelagians, socinians, Anabaptists, Antinomians, Libertines, Quakers, Hobbians, etc. Are False and Erroneous.
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Thus far then, by vertue of the Premises, we have advanced, that when there are several Claims and Pretences to Truth, and it is enquired, What Judge shall decide the Controversy, the Answer must be, That Right Reason and Inspired Scripture are the only Judges, they being the fixed Standards and Measures of Truth.
Thus Far then, by virtue of the Premises, we have advanced, that when there Are several Claims and Pretences to Truth, and it is inquired, What Judge shall decide the Controversy, the Answer must be, That Right Reason and Inspired Scripture Are the only Judges, they being the fixed Standards and Measures of Truth.
But then here will lie the main Difficulty of all, that in the Questions and Debates of Religion, Scripture is quoted with equal Vigor and Confidence on all Sides;
But then Here will lie the main Difficulty of all, that in the Questions and Debates of Religion, Scripture is quoted with equal Vigor and Confidence on all Sides;
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When therefore there are Disputes about Scripture-Interpretation, What must we do? How can we discern what is Truth by Consulting of Scripture, when as that is Dubious and Uncertain? If contrary Sects and Parties quote it,
When Therefore there Are Disputes about Scripture-Interpretation, What must we do? How can we discern what is Truth by Consulting of Scripture, when as that is Dubious and Uncertain? If contrary Sects and Parties quote it,
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But particularly, to satisfie this Great and Affrighting Difficulty, we may inform our selves that in Religion there are Five Sorts of Enquiries and Doctrines.
But particularly, to satisfy this Great and Affrighting Difficulty, we may inform our selves that in Religion there Are Five Sorts of Enquiries and Doctrines.
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Such Difficult and Sublime Doctrines as the Mystery of the Sacred Trinity (i.e. a Trinity of Divine Persons in the Unity of the Godhead) the Union of the Divine and Humane Nature in One Person, the Manner of the Resurrection,
Such Difficult and Sublime Doctrines as the Mystery of the Sacred Trinity (i.e. a Trinity of Divine Persons in the Unity of the Godhead) the union of the Divine and Humane Nature in One Person, the Manner of the Resurrection,
This was the Sense and Practice of the Primitive Christians, as we may learn from Origen, who tells us, That the believing some Articles of Faith on the bare Authority of the Scriptures, was objected to the Christians by the Heathens:
This was the Sense and Practice of the Primitive Christians, as we may Learn from Origen, who tells us, That the believing Some Articles of Faith on the bore authority of the Scriptures, was objected to the Christians by the heathens:
Here likewise I may rank some Insuperable Problems concerning the Divine Decrees and Predestination, the Abstruseness of which forbids a curious and close Enquiry.
Here likewise I may rank Some Insuperable Problems Concerning the Divine Decrees and Predestination, the Abstruseness of which forbids a curious and close Enquiry.
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Let us fix this on our Minds, That there are some unsearchable Mysteries, and it was designed by the All-Wise God that we should not be acquainted with them.
Let us fix this on our Minds, That there Are Some unsearchable Mysteres, and it was designed by the Alwise God that we should not be acquainted with them.
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We may say here, as Seneca concerning the Nature of Comets, God only, whose sole Prerogative is to have a perfect Knowledge of Truth, knows these things to be true, and the very manner of them,
We may say Here, as Senecca Concerning the Nature of Comets, God only, whose sole Prerogative is to have a perfect Knowledge of Truth, knows these things to be true, and the very manner of them,
When we peremptorily say this or that concerning these obscure Matters, we may Err, and we cannot tell when we do; but when we determine nothing precisely (above what is determined in Scripture) we are sure we do not Err; and we are sure of this too, that we are not guilty of Distorting and Misinterpreting the Word of God;
When we peremptorily say this or that Concerning these Obscure Matters, we may Err, and we cannot tell when we do; but when we determine nothing precisely (above what is determined in Scripture) we Are sure we do not Err; and we Are sure of this too, that we Are not guilty of Distorting and Misinterpreting the Word of God;
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It might be shewed in particular Instances, how Erroneous Doctrines are grounded on some Mens attending to one or a very few Places of Scripture, whil•t in the mean time they take no notice of several and divers Texts which look another way.
It might be showed in particular Instances, how Erroneous Doctrines Are grounded on Some Men's attending to one or a very few Places of Scripture, whil•t in the mean time they take no notice of several and diverse Texts which look Another Way.
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Nay, not only a few Texts, but those also which are very dark and obscure, difficult and knotty, are oftentimes weilded and managed against very plain and direct Places of Scripture.
Nay, not only a few Texts, but those also which Are very dark and Obscure, difficult and knotty, Are oftentimes wielded and managed against very plain and Direct Places of Scripture.
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But instead of this, some raise Disputes still, and whereas we are agreed that both these are True and Consistent, viz. God's Decree, and Man's Freedom, they will ask, How this can be? And if you do not satisfy them as to this (which it is utterly Impossible perhaps to do) they will shew themselves very much displeas'd.
But instead of this, Some raise Disputes still, and whereas we Are agreed that both these Are True and Consistent, viz. God's decree, and Man's Freedom, they will ask, How this can be? And if you do not satisfy them as to this (which it is utterly Impossible perhaps to do) they will show themselves very much displeased.
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Which argues that they are of a quarrelsom Temper, and delight in Wrangling, and make use of Scripture for that purpose in the most serious and weighty Doctrines. III.
Which argues that they Are of a quarrelsome Temper, and delight in Wrangling, and make use of Scripture for that purpose in the most serious and weighty Doctrines. III.
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It happens by the Luxuriancy of busy Brains, that many Enquiries in Religion are Nice and Subtle, Over-curious and Trifling; and as for these, they are below the Verdict of Holy Scripture. It began to be a matter of Wit to be a Christian (as One observes) about the days of Constantine the Great: So soon had they learned to be Quaint in their Divinity,
It happens by the Luxuriancy of busy Brains, that many Enquiries in Religion Are Nicaenae and Subtle, Overcurious and Trifling; and as for these, they Are below the Verdict of Holy Scripture. It began to be a matter of Wit to be a Christian (as One observes) about the days of Constantine the Great: So soon had they learned to be Quaint in their Divinity,
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And other subtile Heads since that time (such were most of the Schoolmen) have troubled the World with their Fruitless Speculations, their Foolish and Unlearned Questions, their Fond and Sapless Notions.
And other subtle Heads since that time (such were most of the Schoolmen) have troubled the World with their Fruitless Speculations, their Foolish and Unlearned Questions, their Found and Sapless Notions.
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The same Judgment may be made of many (not to say most) of the Questions propounded and handled by the Roman Casuists, which are of no moment or use at all,
The same Judgement may be made of many (not to say most) of the Questions propounded and handled by the Roman Casuists, which Are of no moment or use At all,
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IV. There are some Propositions in our Religion which are Disputable and Probable on both Sides: And in these doubtful Cases to hear Persons of different Judgments cite the same Passages of Holy Writ, should not give Offence to any.
IV. There Are Some Propositions in our Religion which Are Disputable and Probable on both Sides: And in these doubtful Cases to hear Persons of different Judgments Cite the same Passages of Holy Writ, should not give Offence to any.
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Because that Trumpet gives an uncertain Sound, I see no reason why the Parties should prepare themselves for Battle, and Dispute with so much Fierceness and Rage, as generally they do.
Because that Trumpet gives an uncertain Found, I see no reason why the Parties should prepare themselves for Battle, and Dispute with so much Fierceness and Rage, as generally they do.
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I cannot sufficiently Admire and Commend the excellent Candor and Moderation of the first Pious Reformers of Our Church, who in such Articles as are Dubious and Disputable have not shewed themselves Stiff and Peremptory, Rigid and Magisterial, have not wound up the Strings too high,
I cannot sufficiently Admire and Commend the excellent Candor and Moderation of the First Pious Reformers of Our Church, who in such Articles as Are Dubious and Disputable have not showed themselves Stiff and Peremptory, Rigid and Magisterial, have not wound up the Strings too high,
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Of which sort are the Doctrines of Man's Corruption and Degeneracy, of the Reparation made by Christ the Redeemer, of Forgiveness and Justification by his Blood, &c. with all those substantial Articles of Faith comprised in the Creed, which goes under the Name of the Apostles. These are the Christian Verities, and these are clear and manifest in God's Word,
Of which sort Are the Doctrines of Man's Corruption and Degeneracy, of the Reparation made by christ the Redeemer, of Forgiveness and Justification by his Blood, etc. with all those substantial Articles of Faith comprised in the Creed, which Goes under the Name of the Apostles. These Are the Christian Verities, and these Are clear and manifest in God's Word,
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Here it is that we have the greatest Use and Guidance of Scripture; and for that plain Direction which it gives us in these, we are to Prize and Value it as the Richest Treasure, nay;
Here it is that we have the greatest Use and Guidance of Scripture; and for that plain Direction which it gives us in these, we Are to Prize and Valve it as the Richest Treasure, nay;
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But this should satisfy us, that whatever is necessary to Salvation is plainly revealed, declared and written in the Old and New Testament; and that the Knowledge of this alone is absolutely necessary.
But this should satisfy us, that whatever is necessary to Salvation is plainly revealed, declared and written in the Old and New Testament; and that the Knowledge of this alone is absolutely necessary.
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O when will that Blessed Day come when Rectified and Unbiassed Reason, and the plain Arbitrement of Scripture shall decide the Controversies in Christendom!
O when will that Blessed Day come when Rectified and Unbiased Reason, and the plain Arbitrement of Scripture shall decide the Controversies in Christendom!
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by assuring the Christian World, That if they would lay aside Prejudice, and Interest, and Vile-Affections, nothing would appear so Clear and Evident and Undisputable as the Fundamental Doctrines above-named;
by assuring the Christian World, That if they would lay aside Prejudice, and Interest, and Vile-Affections, nothing would appear so Clear and Evident and Undisputable as the Fundamental Doctrines abovenamed;
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and that in Matters which are Indifferent and Circumstantial, it is Reasonable that they should either conform themselves to the Practice of the Church they live in,
and that in Matters which Are Indifferent and Circumstantial, it is Reasonable that they should either conform themselves to the Practice of the Church they live in,
and moreover have we not the Infallible Oracles and Inspired Writings to rectify our Mistakes? Have we not Heavenly and Divine Knowledge to Exalt our Natural Notions? Hath not the Divine Goodness blessed us with abundant Discoveries, both from the Law of Nature and the Positive Laws of Christ Jesus,
and moreover have we not the Infallible Oracles and Inspired Writings to rectify our Mistakes? Have we not Heavenly and Divine Knowledge to Exalt our Natural Notions? Hath not the Divine goodness blessed us with abundant Discoveries, both from the Law of Nature and the Positive Laws of christ jesus,
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but more especially from the Latter, that compleat Body of Divine Laws, that Authentick Volume of Religion, that Inestimable Treasury of true Wisdom and Knowlege? So that if we will sincerely make use of these Helps which God hath given us, we shall have no occasion to renew this Demand, What is Truth?
but more especially from the Latter, that complete Body of Divine Laws, that Authentic Volume of Religion, that Inestimable Treasury of true Wisdom and Knowledge? So that if we will sincerely make use of these Helps which God hath given us, we shall have no occasion to renew this Demand, What is Truth?
and for them it was Penn'd, that they might understand their Duty, and not be ignorant of their Dignity; that they might know how to discharge their Office (which is briefly summed up in the third and fourth Verses) and that they might be assured likewise that Heaven it self hath vouched their Function, and authorized their Profession;
and for them it was Penned, that they might understand their Duty, and not be ignorant of their Dignity; that they might know how to discharge their Office (which is briefly summed up in the third and fourth Verses) and that they might be assured likewise that Heaven it self hath vouched their Function, and authorized their Profession;
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that they might be Ascertained that those of their Eminent Rank and Quality are under the peculiar Influence of Providence, that they are God's Charge,
that they might be Ascertained that those of their Eminent Rank and Quality Are under the peculiar Influence of Providence, that they Are God's Charge,
In which Words, and the following ones which I have read to you, we may take notice of these Two General Parts, viz. a Concession, and a Correction. 1st. An honourable Concession of the Magistrates Eminency and high Degree, [ I have said, Ye are Gods:
In which Words, and the following ones which I have read to you, we may take notice of these Two General Parts, viz. a Concession, and a Correction. 1st. an honourable Concession of the Magistrates Eminency and high Degree, [ I have said, You Are God's:
] In the former of these you may observe, 1. The Migistrates eminent Quality, Ye are Gods. 2. Their Authority and Divine Institution, I have said, Ye are Gods.
] In the former of these you may observe, 1. The Magistrates eminent Quality, You Are God's 2. Their authority and Divine Institution, I have said, You Are God's
I begin with the First, viz. The Magistrates Eminency; they are Gods. Rulers and Governors, Publick Ministers and Dispensers of Law and Justice among the People are deservedly called Gods. Great and Excellent Things have the Name of God added to them in the Stile of Holy Scripture (of which there are abundant Instances):
I begin with the First, viz. The Magistrates Eminency; they Are God's Rulers and Governors, Public Ministers and Dispensers of Law and justice among the People Are deservedly called God's Great and Excellent Things have the Name of God added to them in the Style of Holy Scripture (of which there Are abundant Instances):
Not only Kings and Supreme Rulers, but Subordinate Magistrates are Gods, for in the very front of this Psalm, wherein my Text is, it is said, That [ God standeth in the Congregation of the Mighty, he Iudgeth among the Gods ] i.e. the Iudges and Magistrates who sat in the Consistory, the Iewish Sanhedrim.
Not only Kings and Supreme Rulers, but Subordinate Magistrates Are God's, for in the very front of this Psalm, wherein my Text is, it is said, That [ God Stands in the Congregation of the Mighty, he Judgeth among the God's ] i.e. the Judges and Magistrates who sat in the Consistory, the Jewish Sanhedrim.
And accordingly my Discourse at present will have reference both to the King as Supreme, and unto Governours as unto them who are sent and appointed by Him.
And accordingly my Discourse At present will have Referente both to the King as Supreme, and unto Governors as unto them who Are sent and appointed by Him.
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Some Passages will more properly belong to Crowned Heads, but yet in a due proportion may be applied unto you, and by you who have the Honour to be the King's Immediate Vicegerents.
some Passages will more properly belong to Crowned Heads, but yet in a due proportion may be applied unto you, and by you who have the Honour to be the King's Immediate Vicegerents.
And because you bear that High and Noble Character, let it not be thought strange if I seem sometimes to treat you in the Stile of Majesty. I shall not endeavour to gain your Attention by Flattery, but seeing the Relation you bear to the Highest Power,
And Because you bear that High and Noble Character, let it not be Thought strange if I seem sometime to Treat you in the Style of Majesty. I shall not endeavour to gain your Attention by Flattery, but seeing the Relation you bear to the Highest Power,
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and the worthy Office you hold under it entitle you to the Name of Gods, I think it will be Impossible (and consequently a vain attempt) to fix a more Honourable Title upon you,
and the worthy Office you hold under it entitle you to the Name of God's, I think it will be Impossible (and consequently a vain attempt) to fix a more Honourable Title upon you,
Moses was to be to Aaron instead of a God (Exod. 4. 16.) that is, a Iudge or Prince, say the Chaldee Paraphrase, and Arabick Version: Though I rather think there is another meaning of those words, viz. That he was to be an Interpreter from God to Aaron, as he is said to be a God to Pharoah, Exod. 7. 1. and therefore I will not insist upon that Place.
Moses was to be to Aaron instead of a God (Exod 4. 16.) that is, a Judge or Prince, say the Chaldee paraphrase, and Arabic Version: Though I rather think there is Another meaning of those words, viz. That he was to be an Interpreter from God to Aaron, as he is said to be a God to Pharaoh, Exod 7. 1. and Therefore I will not insist upon that Place.
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and some Interpret them in another way, yet this seems to me to be the plainest and most obvious Sense of the Words, viz. That the moderate and lawful Use of Wine is serviceable to the refreshing and chearing of the Hearts of both High and Low, Kings and their Subjects, Magistrates and others that are of an Inferior Quality, briefly expressed here by God and Man. You may gather from Psalm cxxxviii. that it was no unusual thing to denote the Office of Kings and Rulers by the Title of Gods; for in ver. 1. the Psalmist thus speaks, [ Before the Gods will I sing Praise unto Thee;
and Some Interpret them in Another Way, yet this seems to me to be the Plainest and most obvious Sense of the Words, viz. That the moderate and lawful Use of Wine is serviceable to the refreshing and cheering of the Hearts of both High and Low, Kings and their Subject's, Magistrates and Others that Are of an Inferior Quality, briefly expressed Here by God and Man. You may gather from Psalm cxxxviii. that it was no unusual thing to denote the Office of Kings and Rulers by the Title of God's; for in ver. 1. the Psalmist thus speaks, [ Before the God's will I sing Praise unto Thee;
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If you pass to the New Testament you will read in 2 Thes. 2. 4. That the Man of Sin exalteth himself above all that is called God, i.e. (it is very probable) Magistrates and Civil Powers:
If you pass to the New Testament you will read in 2 Thebes 2. 4. That the Man of since Exalteth himself above all that is called God, i.e. (it is very probable) Magistrates and Civil Powers:
if I had leisure, that the Gentile World signified their Apprehensions concerning Magistrates and Rulers, very conformably to the Stile and Language of the Holy Scripture;
if I had leisure, that the Gentile World signified their Apprehensions Concerning Magistrates and Rulers, very conformably to the Style and Language of the Holy Scripture;
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and above the reach of Humanity. Yea, it is observable that when the Egyptians Pourtrayed their Gods and Kings, the Heads of both were encompassed with Wreaths of Serpents, which, according to their Hieroglyphicks, were Symbols of Divinity, as well as Sovereignty.
and above the reach of Humanity. Yea, it is observable that when the egyptians Portrayed their God's and Kings, the Heads of both were encompassed with Wreaths of Serpents, which, according to their Hieroglyphics, were Symbols of Divinity, as well as Sovereignty.
and particularly Magistrates, who are called so for these Three Reasons chiefly, viz. because, First, They are Gods by Deputation; they are God's Vicegerents and Delegates;
and particularly Magistrates, who Are called so for these Three Reasons chiefly, viz. Because, First, They Are God's by Deputation; they Are God's Vicegerents and Delegates;
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God hath devolved His Power on them, and hath made them as it were Derivative Deities, by that Impress of Authority and Greatness which he hath stampt upon them,
God hath devolved His Power on them, and hath made them as it were Derivative Deities, by that impress of authority and Greatness which he hath stamped upon them,
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Thirdly, Magistrates are Gods by way of Analogy and Resemblance. Every Man, as he is Man, is the Image and Glory of God (if the Determination of the Great Apostle be valid) Much more is the Ruler the Image and Glorious Representation of the Deity; and that,
Thirdly, Magistrates Are God's by Way of Analogy and Resemblance. Every Man, as he is Man, is the Image and Glory of God (if the Determination of the Great Apostle be valid) Much more is the Ruler the Image and Glorious Representation of the Deity; and that,
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Secondly, More Particularly, The God of Heaven, and Those whom he hath appointed to Rule on Earth, Resemble one another in their Actions and Imployments, viz. in Ruling and Governing All for the Good of the Community, in making and appointing Laws to That End, in distributing of Punishments and Rewards,
Secondly, More Particularly, The God of Heaven, and Those whom he hath appointed to Rule on Earth, Resemble one Another in their Actions and Employments, viz. in Ruling and Governing All for the Good of the Community, in making and appointing Laws to That End, in distributing of Punishments and Rewards,
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Therefore, saith Theoderet, Iudges are called Gods, because they imitate God as they are entrusted with the Office of Iudging. And Iustin Martyr before him had Words to the same purpose.
Therefore, Says Theoderet, Judges Are called God's, Because they imitate God as they Are Entrusted with the Office of Judging. And Justin Martyr before him had Words to the same purpose.
The Pagan Iove was Celebrated for his Thunder. But it is a Truth, without any Fiction, That a Magistrate is an Earthly God, as to his Severity in Punishing obstinate Offenders:
The Pagan Iove was Celebrated for his Thunder. But it is a Truth, without any Fiction, That a Magistrate is an Earthly God, as to his Severity in Punishing obstinate Offenders:
because of his singular Acts of Kindness to several People, especially to the Meletians, whom he relieved and rescued from the Tyranny they were under.
Because of his singular Acts of Kindness to several People, especially to the Meletians, whom he relieved and rescued from the Tyranny they were under.
This Resemblance and Likeness to their Father, gives them most deservedly That Denomination. Now they are truly God's Image, and bear his Superscription.
This Resemblance and Likeness to their Father, gives them most deservedly That Denomination. Now they Are truly God's Image, and bear his Superscription.
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A Magistrate needs no Statuary to make an Image of God, for by no other Workmanship and Art than that of Vertue and Goodness he can make Himself Such, a Piece of so much Worth and Excellency that it shall be most Acceptable to God, and Worthy of Him.
A Magistrate needs no Statuary to make an Image of God, for by no other Workmanship and Art than that of Virtue and goodness he can make Himself Such, a Piece of so much Worth and Excellency that it shall be most Acceptable to God, and Worthy of Him.
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This Doctrin Thus Illustrated may be Applied both to Magistrates and People. First, To the People, who by Vertue of what hath been said, are obliged to Consider and Weigh well the Dignity of the Persons who are Set over them,
This Doctrine Thus Illustrated may be Applied both to Magistrates and People. First, To the People, who by Virtue of what hath been said, Are obliged to Consider and Weigh well the Dignity of the Persons who Are Set over them,
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and to Behave themselves Accordingly, i.e. willingly to Acknowledge their Authority and Superiority, to Respect and Reverence them, to pay them that Civil Worship which is due to them,
and to Behave themselves Accordingly, i.e. willingly to Acknowledge their authority and Superiority, to Respect and reverence them, to pay them that Civil Worship which is due to them,
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and so he that Disrespects and Despises them, Abuseth God in Effigie. To do Violence to Them, is to Assault the Deity, to Combate against Heaven, and Fight against God himself.
and so he that Disrespects and Despises them, Abuseth God in Effigy. To do Violence to Them, is to Assault the Deity, to Combat against Heaven, and Fight against God himself.
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Whence it is Rational to Infer, That the wilful Contempt of Human Authority is Affronting of God, and despising even the Majesty of Heaven. It is the Peoples Duty then to Study and Practise Obedience, and more especially to Thank God for Good Magistrates, who are sent from Heaven,
Whence it is Rational to Infer, That the wilful Contempt of Human authority is Affronting of God, and despising even the Majesty of Heaven. It is the Peoples Duty then to Study and Practise obedience, and more especially to Thank God for Good Magistrates, who Are sent from Heaven,
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Let the Masters of Heraldry range all their Titles of Honour, it is certain there cannot be a greater and more Honourable one than This of Gods. But as it carries Honour with it,
Let the Masters of Heraldry range all their Titles of Honour, it is certain there cannot be a greater and more Honourable one than This of God's But as it carries Honour with it,
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If any Magistrate should be so Vain as to Rely on the Title of God, and Vaunt of That, and yet in the mean time Neglect his Duty, he may remember that Heathen Idols are called Gods, Psal. xcvi. 5. and Satan is called the God of this World, 2 Cor. iv. 4. Rulers must Deport themselves like Gods, else they fondly lay Claim to that Name;
If any Magistrate should be so Vain as to Rely on the Title of God, and Vaunt of That, and yet in the mean time Neglect his Duty, he may Remember that Heathen Idols Are called God's, Psalm xcvi. 5. and Satan is called the God of this World, 2 Cor. iv. 4. Rulers must Deport themselves like God's, Else they fondly lay Claim to that Name;
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It is a high Compliment which Pliny passes upon Trajan in the Close of his Panegyrick, viz. That nothing Greater or Better could be wished to the Commonwealth,
It is a high Compliment which pliny passes upon Trajan in the Close of his Panegyric, viz. That nothing Greater or Better could be wished to the Commonwealth,
Think not that the Title given you here is an Idle and Empty Thing. The Gods which the Psalmist speaks of must not be like the Heathen Gods and Idols, who (as he saith) Have eyes, but see not: ears, but hear not: hands, but handle not.
Think not that the Title given you Here is an Idle and Empty Thing. The God's which the Psalmist speaks of must not be like the Heathen God's and Idols, who (as he Says) Have eyes, but see not: ears, but hear not: hands, but handle not.
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How many Magistrates sit with their Arms across, and Study to do Nothing? How many Gallio's are there of this Age which Care for none of those Things which are the Proper Work of their Place? The Hebrew word which signifies a Statue, and a Tomb, signifies also a President, a Governour. How many are there that bear this Latter Chacter, who are too near of Kin to the Former? Though they are appointed to be Publick Dispencers of Justice,
How many Magistrates fit with their Arms across, and Study to do Nothing? How many Gallio's Are there of this Age which Care for none of those Things which Are the Proper Work of their Place? The Hebrew word which signifies a Statue, and a Tomb, signifies also a President, a Governor. How many Are there that bear this Latter Chacter, who Are too near of Kin to the Former? Though they Are appointed to be Public Dispencers of justice,
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yet they are not Sollicitous to Discharge that Office, but rather give the Neighbourhood to understand that they are meer Senseless Statues, and Empty Sepulchres.
yet they Are not Solicitous to Discharge that Office, but rather give the Neighbourhood to understand that they Are mere Senseless Statues, and Empty Sepulchres.
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and sleep away his time, as if the People of his Province were as Inconsiderable as the Frogs, over whom (as the Fable tells us) Iupiter appointed a Log to be their King and Governour.
and sleep away his time, as if the People of his Province were as Inconsiderable as the Frogs, over whom (as the Fable tells us) Iupiter appointed a Log to be their King and Governor.
Bibulus, who was I. Cesar 's Fellow-Consul, but did nothing in his Office, was left out in the Roman Dates, which otherwise always made mention of both the Consuls. An Idle and Useless Magistrate renders himself Ridiculous and Contemptible;
Bibulus, who was I. Cesar is Fellow-Consul, but did nothing in his Office, was left out in the Roman Dates, which otherwise always made mention of both the Consuls. an Idle and Useless Magistrate renders himself Ridiculous and Contemptible;
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unless they would approve themselves to be such Gods as Homer and other Poets are wont to make, that is, Drunken, Adulterous, Contentious, and Debauched Gods:
unless they would approve themselves to be such God's as Homer and other Poets Are wont to make, that is, Drunken, Adulterous, Contentious, and Debauched God's:
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for it is no wonder that they who advanced Men and Mortal Creatures to the Quality of Gods, thrust down these Latter to the Condition of the Worst Sort of the Former.
for it is no wonder that they who advanced Men and Mortal Creatures to the Quality of God's, thrust down these Latter to the Condition of the Worst Sort of the Former.
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Proceed we in the next Place to the 〈 ◊ 〉 of this Eminency, to the Fountain of this Honour and Dignity, I have said, viz. That ye are Gods. Had they been called so by Men, it might have been construed as Flattery:
Proceed we in the next Place to the 〈 ◊ 〉 of this Eminency, to the Fountain of this Honour and Dignity, I have said, viz. That you Are God's Had they been called so by Men, it might have been construed as Flattery:
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And this Empire is wholly Managed by the Laws of Reason and Rectified Understanding. It is confessed by all Mankind, that there is yet a farther Dominion;
And this Empire is wholly Managed by the Laws of Reason and Rectified Understanding. It is confessed by all Mankind, that there is yet a farther Dominion;
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For the Power of a King over his People, and so of Lower Magistrates over their peculiar Charge, is every way as Rational and Accountable as the foresaid Authority of Fathers over their Children.
For the Power of a King over his People, and so of Lower Magistrates over their peculiar Charge, is every Way as Rational and Accountable as the foresaid authority of Father's over their Children.
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I might add that God hath Condescended to the Weakness, and Complied with the Infirmities of our Nature, in appointing such Vicegerents as are of a resembling Temper with us, Men of like Passions with our selves.
I might add that God hath Condescended to the Weakness, and Complied with the Infirmities of our Nature, in appointing such Vicegerents as Are of a resembling Temper with us, Men of like Passion with our selves.
And thus by a Necessary Constitution of Heaven, fitted to our Natures, and by the Suggestions of Natural Instinct and Right Reason, we are brought to acknowledge the Reasonableness and Necessity of a Government in the World.
And thus by a Necessary Constitution of Heaven, fitted to our Nature's, and by the Suggestions of Natural Instinct and Right Reason, we Are brought to acknowledge the Reasonableness and Necessity of a Government in the World.
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In a word, Natural Reason is so far from being abolished by the Laws of Iesus Christ, that it is Confirmed and Authorized by them, they being the Upshot of all Good Laws,
In a word, Natural Reason is so Far from being abolished by the Laws of Iesus christ, that it is Confirmed and Authorized by them, they being the Upshot of all Good Laws,
The Law strictly charges Men not to Revile the Gods, nor speak Evil of the Ruler of the People, Exod. xxii. 28. Besides, that the Judges or Rulers of the Sanedrim are call'd Gods by the Psalmist, in the Person of God, the Divine Approbation is farther evidenced from the first Verse of this Psalm, where we are told, That God standeth in the Congregation of the Gods;
The Law strictly charges Men not to Revile the God's, nor speak Evil of the Ruler of the People, Exod xxii. 28. Beside, that the Judges or Rulers of the Sanhedrin Are called God's by the Psalmist, in the Person of God, the Divine Approbation is farther evidenced from the First Verse of this Psalm, where we Are told, That God Stands in the Congregation of the God's;
This Divine Authority of our Superiors is for ever Established by that Royal Patent, Prov. viii. 15, 16. By me (i.e. by the Eternal and Essential Wisdom) Kings reign, and Princes decree Iustice:
This Divine authority of our Superiors is for ever Established by that Royal Patent, Curae viii. 15, 16. By me (i.e. by the Eternal and Essential Wisdom) Kings Reign, and Princes Decree justice:
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And the New Testament abets and confirms the Old, for in Iohn x. 34. our Saviour refers to the very Words of the Psalmist, saying, Is it not written in your Law, I have said, Ye are Gods? The known Practice of Christ,
And the New Testament abets and confirms the Old, for in John x. 34. our Saviour refers to the very Words of the Psalmist, saying, Is it not written in your Law, I have said, You Are God's? The known Practice of christ,
But to wave that at present, if you peruse the Epistles of those Great Apostles St. Paul and St. Peter, you will find the Regal and Magistratical Office fully Asserted,
But to wave that At present, if you peruse the Epistles of those Great Apostles Saint Paul and Saint Peter, you will find the Regal and Magistratical Office Fully Asserted,
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and for the praise of them that do well, 1 Pet. ii. 13. Thus, whether they be Dii Majorum or Minorum Gentium, the Gods of an higher or an inferior Rank,
and for the praise of them that do well, 1 Pet. ii. 13. Thus, whither they be Gods Majorum or Minorum Gentium, the God's of an higher or an inferior Rank,
whether they be those that have the Supreme Authority, or whether they be Deputed Officers and Rulers, they are All to be Reverenced, Honoured, and Obey'd;
whither they be those that have the Supreme authority, or whither they be Deputed Officers and Rulers, they Are All to be Reverenced, Honoured, and Obeyed;
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But a severe Enquirer into these forementioned Texts will arrest me, it may be, with with this Objection; The Apostles seem to Clash, and to Contradict one another;
But a severe Enquirer into these forementioned Texts will arrest me, it may be, with with this Objection; The Apostles seem to Clash, and to Contradict one Another;
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I have no time now to offer to you the several Glosses of the Learned on that Passage of St. Peter; nor am I at leisure to acquaint you with the sundry Criticisms upon the word NONLATINALPHABET,
I have no time now to offer to you the several Glosses of the Learned on that Passage of Saint Peter; nor am I At leisure to acquaint you with the sundry Criticisms upon the word,
It is not unfitly stiled an Humane Ordinance, 1. In respect of the Object and Matter about which it is conversant, viz. Humane Society, the Affairs of Mankind.
It is not unfitly styled an Humane Ordinance, 1. In respect of the Object and Matter about which it is conversant, viz. Humane Society, the Affairs of Mankind.
The Higher Powers are set over Men, and Transact those things which are Civil and Humane. 2. In regard of the Subject in which it is seated, it may have this Denomination;
The Higher Powers Are Set over Men, and Transact those things which Are Civil and Humane. 2. In regard of the Subject in which it is seated, it may have this Denomination;
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These Gods are really of the same Nature and Make with our selves. 3. In respect of the End, it is justly called an Humane Ordinance; for it is appointed for the Good and Preservation of Mankind,
These God's Are really of the same Nature and Make with our selves. 3. In respect of the End, it is justly called an Humane Ordinance; for it is appointed for the Good and Preservation of Mankind,
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Now, all this is consistent with what St. Paul saith, viz. That Magistracy is the Ordinance of God; for though the Particular Form and Manner of Government be not fixed by God or Nature, by a Divine or Natural Law,
Now, all this is consistent with what Saint Paul Says, viz. That Magistracy is the Ordinance of God; for though the Particular From and Manner of Government be not fixed by God or Nature, by a Divine or Natural Law,
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but by a Positive One (otherwise there would be but One Lawful Form of Government) yet this is certain that Government in the General is the Direct and Express Appointment of God himself.
but by a Positive One (otherwise there would be but One Lawful From of Government) yet this is certain that Government in the General is the Direct and Express Appointment of God himself.
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Thus it is evident that the Powers are the Ordinance of Man, and yet it is as true that they are Ordained of God, they are Constituted and Authorized by Him,
Thus it is evident that the Powers Are the Ordinance of Man, and yet it is as true that they Are Ordained of God, they Are Constituted and Authorized by Him,
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Thence we are assured that Divinity is Incircled in the compass of a Crown, and that Rulers are Invested with their Authority from the Supreme Sovereign of the World.
Thence we Are assured that Divinity is Encircled in the compass of a Crown, and that Rulers Are Invested with their authority from the Supreme Sovereign of the World.
Much more surely with the Disciples of Christ Iesus must that be held Indisputable, which God hath said in his Holy Word, I have said, Ye are Gods. We have not only the Suffrage of Reason (of which I spoke before) but the Infallible Dictates of the Heavenly Oracles. The Reason of the Thing it self,
Much more surely with the Disciples of christ Iesus must that be held Indisputable, which God hath said in his Holy Word, I have said, You Are God's We have not only the Suffrage of Reason (of which I spoke before) but the Infallible Dictates of the Heavenly Oracles. The Reason of the Thing it self,
Thirdly, As these, so likewise the Strange Events and Occurrences in the World, whereof God is the Cause and Procurer, proclaim aloud this Truth, That Magistrates and Governors are God's Ordinance.
Thirdly, As these, so likewise the Strange Events and Occurrences in the World, whereof God is the Cause and Procurer, proclaim aloud this Truth, That Magistrates and Governors Are God's Ordinance.
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When Magistrates have faithfully discharged their Duties, some signal and open Manifestations of God's Favour have acquinted us that he is pleased with them.
When Magistrates have faithfully discharged their Duties, Some signal and open Manifestations of God's Favour have acquainted us that he is pleased with them.
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When Phineas (whom we must look upon as a Publick Minister of Justice) stood up and Executed Judgment upon that Pair of Infamous Sinners (whose Contagion else might have spread it self through the whole Land) the Plague presently ceased,
When Phinehas (whom we must look upon as a Public Minister of justice) stood up and Executed Judgement upon that Pair of Infamous Sinners (whose Contagion Else might have spread it self through the Whole Land) the Plague presently ceased,
But when bold and hardned Sinners have openly affronted Magistracy, and Mutinied against their Governors, they have but ill succeeded in such Expeditions.
But when bold and hardened Sinners have openly affronted Magistracy, and Mutinied against their Governors, they have but ill succeeded in such Expeditions.
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Thus when those three Notorious Conspirators opened their Mouths against Moses and Aaron, the Earth (in a resembling sort) open'd its mouth, and swallowed them up,
Thus when those three Notorious Conspirators opened their Mouths against Moses and Aaron, the Earth (in a resembling sort) opened its Mouth, and swallowed them up,
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Not only Reason and Nature detest it, but the Divine Nemesis. It is the Inscription on the Scottish Coin (as the Emblem, I suppose of their Thistle,) Nemo me impune lacesset;
Not only Reason and Nature detest it, but the Divine Nemesis. It is the Inscription on the Scottish Coin (as the Emblem, I suppose of their Thistle,) Nemo me impune lacesset;
This Doctrin thus Established, concerns both the Magistrate and the People. First the Peo•le, for as before they were invited to Obedience, from the Consideration of the Dignity and Eminency of their Superiors,
This Doctrine thus Established, concerns both the Magistrate and the People. First the Peo•le, for as before they were invited to obedience, from the Consideration of the Dignity and Eminency of their Superiors,
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He is to be feared above all Gods, Psal. xcvi. 4. The contrary Temper and Practice have prevailed too much in the World, of which we have abundant Instances:
He is to be feared above all God's, Psalm xcvi. 4. The contrary Temper and Practice have prevailed too much in the World, of which we have abundant Instances:
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The first Gods among the Heathens were Kings, and Princes, and Great Men. Nimrod, the first Monarch and Sovereign, was the first that was Deified among them.
The First God's among the heathens were Kings, and Princes, and Great Men. Nimrod, the First Monarch and Sovereign, was the First that was Deified among them.
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It is well known that most of the Pagan Kings of old (to make themselves more Venerable to their Subjects) used to derive their Pedigree from some God,
It is well known that most of the Pagan Kings of old (to make themselves more Venerable to their Subject's) used to derive their Pedigree from Some God,
and some of the Roman •mperors would have Altars and Images Consecrated to them. Iulius Cesar began it, and after him the Worst and Vilest Emperors affected Divine Honour,
and Some of the Roman •mperors would have Altars and Images Consecrated to them. Julius Cesar began it, and After him the Worst and Vilest Emperor's affected Divine Honour,
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as Nero, Caligula, Domitian, and others, and would publickly be stiled Gods. The Iewish Rabble applauding King Herod, cried out, The voice of God. So Tacitus tell us of Nero, and Suetonius of Claudi•s, that their Voices were said to be Celestial and Divine. Iulian joined the Effigies of the Heathen Gods with his own Statues, that they might pay Reverence to the Gods and Him together.
as Nero, Caligula, Domitian, and Others, and would publicly be styled God's The Jewish Rabble applauding King Herod, cried out, The voice of God. So Tacitus tell us of Nero, and Suetonius of Claudi•s, that their Voices were said to be Celestial and Divine. Iulian joined the Effigies of the Heathen God's with his own Statues, that they might pay reverence to the God's and Him together.
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Our Lord God the Pope hath been a Compliment sometimes to the Bishop of Rome. And you may read in the Second Councel of Lateran, that he is stiled another God on Earth. But this Language is unsufferable:
Our Lord God the Pope hath been a Compliment sometime to the Bishop of Rome. And you may read in the Second Council of Lateran, that he is styled Another God on Earth. But this Language is unsufferable:
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They are to consider that there is a God above them, a Great and Mighty God, who regardeth not persons, Deut. x. 17. He is Independent and Uncontrollable, and none else is:
They Are to Consider that there is a God above them, a Great and Mighty God, who Regardeth not Persons, Deuteronomy x. 17. He is Independent and Uncontrollable, and none Else is:
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It was a very Notable Saying of King Henry VIII. who, at Sir Thomas More 's first coming to his Service at Court, gave him this Godly Lesson, First look unto God, and then after that unto me:
It was a very Notable Saying of King Henry VIII. who, At Sir Thomas More is First coming to his Service At Court, gave him this Godly lesson, First look unto God, and then After that unto me:
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An Advice well becoming a Prince, and which shews that he had some Sense of that Great Truth which I am now pressing, That the Great God of Heaven is above all the Gods and Kings of the Earth:
an advice well becoming a Prince, and which shows that he had Some Sense of that Great Truth which I am now pressing, That the Great God of Heaven is above all the God's and Kings of the Earth:
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That there is a Greater King whom all Kings are under; Therefore they are to stand in Awe of him, and be affraid of Offending him, and Rebelling against him;
That there is a Greater King whom all Kings Are under; Therefore they Are to stand in Awe of him, and be afraid of Offending him, and Rebelling against him;
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If by Devout Prayers they Address themselves to him, he will assuredly Inspire them with that Understanding and Wisdom which are proportionable to the Greatness of their Employment;
If by Devout Prayers they Address themselves to him, he will assuredly Inspire them with that Understanding and Wisdom which Are proportionable to the Greatness of their Employment;
Moving in so great a Sphere, and with such a Lustre and Influence, it is no wonder that you raise many Envious Exhalations, which cast a Cloud upon you,
Moving in so great a Sphere, and with such a Lustre and Influence, it is no wonder that you raise many Envious Exhalations, which cast a Cloud upon you,
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We read that the Roman Commonwealth prov'd Ungrateful to the Friends and Patriots of their Country, the very Restorers and Preservers of their Welfare,
We read that the Roman Commonwealth proved Ungrateful to the Friends and Patriots of their Country, the very Restorers and Preservers of their Welfare,
Be perswaded that the promoting of Religion and God's Honour is the proper Task of the Magistrate, as well as the Minister. And now especially, in a declining Age,
Be persuaded that the promoting of Religion and God's Honour is the proper Task of the Magistrate, as well as the Minister. And now especially, in a declining Age,
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For he that saith, Ye are Gods, saith likewise, That ye shall die. And this Conducts me to the Second General Part of the Text, of which I will speak but a few words,
For he that Says, You Are God's, Says likewise, That you shall die. And this Conducts me to the Second General Part of the Text, of which I will speak but a few words,
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when they look back on any of those Unlawful and Unjust things which were done by them? A Magistrate that hath any Sense of the High Character he bears, knows this, That he hath an Account to make to Himself when he leaves his Place:
when they look back on any of those Unlawful and Unjust things which were done by them? A Magistrate that hath any Sense of the High Character he bears, knows this, That he hath an Account to make to Himself when he leaves his Place:
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And how Dismal and Deplorable will it be, if upon recounting his past Carriage he be forced to say of himself as the Historian of Caligula Tho' some things were done by me which were not unbecoming a Man in Place,
And how Dismal and Deplorable will it be, if upon recounting his past Carriage he be forced to say of himself as the Historian of Caligula Though Some things were done by me which were not unbecoming a Man in Place,
With what Terrors will such a Person be filled, when he considers that he is in part Guilty of all the Debauchery and Prophaneness, all the Disorders and Enormities which he might and ought to have prevented,
With what Terrors will such a Person be filled, when he considers that he is in part Guilty of all the Debauchery and Profaneness, all the Disorders and Enormities which he might and ought to have prevented,
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They shall not only die as Men (as you shall hear in the next Particular) but as Offenders. Death shall transmit them to an Impartial and Severe Judgment.
They shall not only die as Men (as you shall hear in the next Particular) but as Offenders. Death shall transmit them to an Impartial and Severe Judgement.
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It was rightly said by One of your Order, All Precepts concerning Kings and Magistrates are in effect comprehended in these two Remembrances, Remember that you are Gods,
It was rightly said by One of your Order, All Precepts Concerning Kings and Magistrates Are in Effect comprehended in these two Remembrances, remember that you Are God's,
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The Grecian Emperors on the day of their Coronation, used to have several Marble-Stones of divers Colours presented to them, to make Choice of which sort of them they thought fit to have their Sepulchral Monuments made of.
The Grecian Emperor's on the day of their Coronation, used to have several Marble-Stones of diverse Colours presented to them, to make Choice of which sort of them they Thought fit to have their Sepulchral Monuments made of.
So here, by the Psalmist, the Magistrates Dignity and Mortality are remembred together. Here is their Solemn Inauguration, I have said, Ye are Gods;
So Here, by the Psalmist, the Magistrates Dignity and Mortality Are remembered together. Here is their Solemn Inauguration, I have said, You Are God's;
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For though it is the Epicure's Catch, Let us eat and drink, for to morrow we shall die, yet Solomon 's Argument runs quite counter to it, Whatsoever thy hand findeth to do, do it with thy might,
For though it is the Epicure's Catch, Let us eat and drink, for to morrow we shall die, yet Solomon is Argument runs quite counter to it, Whatsoever thy hand finds to do, do it with thy might,
for there is no work, nor device, nor knowledge, nor wisdom in the grave whither thou goest, Eccl. ix. 10. If it becomes an Emperor to die standing (as one of them said) surely it will not be Unbecoming a Christian Magistrate to do so, I m•an, to expire in the Faithful Performance of his Office, in the actual doing of his Duty.
for there is no work, nor device, nor knowledge, nor Wisdom in the grave whither thou goest, Ecclesiastes ix. 10. If it becomes an Emperor to die standing (as one of them said) surely it will not be Unbecoming a Christian Magistrate to do so, I m•an, to expire in the Faithful Performance of his Office, in the actual doing of his Duty.
Live then so, that when you come to die, you may with Pericles, a Famed Statesman of Athens, rejoice that no Citizen ever wore a Mourning Habit on your account.
Live then so, that when you come to die, you may with Pericles, a Famed Statesman of Athens, rejoice that no Citizen ever wore a Mourning Habit on your account.
Live so, that when God shall remove you from your Places by Death, you may (in another Sense than our Psalmist intended) die like Men, Bravely and Honourably, that ye may fall like one of the Princes, with Credit and Renown,
Live so, that when God shall remove you from your Places by Death, you may (in Another Sense than our Psalmist intended) die like Men, Bravely and Honourably, that you may fallen like one of the Princes, with Credit and Renown,
and that after your Departure you may live and flourish in the Memories and Hearts of all Good Men, who will never suffer your Good Actions to be Buried with you.
and that After your Departure you may live and flourish in the Memories and Hearts of all Good Men, who will never suffer your Good Actions to be Buried with you.
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WE find that Supremacy and Government have been made matter of Chance with some People; thus one Regilianus was promoted to Kingship meerly because of his Name.
WE find that Supremacy and Government have been made matter of Chance with Some People; thus one Regilianus was promoted to Kingship merely Because of his Name.
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The Sidonian Servants agreed among themselves to make him King, who the next morning should first see the Sun. Darius 's Horse made his Master King of Persia by his Neighing.
The Sidonian Servants agreed among themselves to make him King, who the next morning should First see the Sun. Darius is Horse made his Master King of Persiam by his Neighing.
But it is certain, that so Great a Concern should not depend upon meer Casualty, but ought to be determined with the most serious Deliberation imaginable.
But it is certain, that so Great a Concern should not depend upon mere Casualty, but ought to be determined with the most serious Deliberation imaginable.
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for every one is not fit for such a Place, every one is not duly Capacitated and Qualified for a Publick Office and Trust. This is the first thing we take notice of here, That Moses chose Men out of all Israel to be Heads and Rulers.
for every one is not fit for such a Place, every one is not duly Capacitated and Qualified for a Public Office and Trust. This is the First thing we take notice of Here, That Moses chosen Men out of all Israel to be Heads and Rulers.
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And this Choice was conformable to his Father-in-Law Iethro 's Advice, ver. 21. Thou shalt provide out of all the People able men, such as fear God, men of Truth, hating Covetousness;
And this Choice was conformable to his Father-in-Law Jethro is advice, ver. 21. Thou shalt provide out of all the People able men, such as Fear God, men of Truth, hating Covetousness;
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Moreover, none should be preferred to Magistracy and Government, but such as hate Covetousness, such as are of a Free and Generous Spirit, and Detest all Base and Sordid Actions, such as Scorn to Pervert Justice by taking of Gifts and Bribes, such as have been taken notice of for their great Inclinations to Charity,
Moreover, none should be preferred to Magistracy and Government, but such as hate Covetousness, such as Are of a Free and Generous Spirit, and Detest all Base and Sordid Actions, such as Scorn to Pervert justice by taking of Gifts and Bribes, such as have been taken notice of for their great Inclinations to Charity,
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for their readiness to Relieve the Distressed, and for their Condescending to the Poor and Needy, thereby shewing that they hate Pride and Haughtiness, which gives an Account of the Seventy 's Version, or Gloss rather.
for their readiness to Relieve the Distressed, and for their Condescending to the Poor and Needy, thereby showing that they hate Pride and Haughtiness, which gives an Account of the Seventy is Version, or Gloss rather.
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This is the Character which Rulers must bear, according to Iethro 's Advice to Moses: And the Text acquaints us that this latter made his choice agreeably to it,
This is the Character which Rulers must bear, according to Jethro is advice to Moses: And the Text acquaints us that this latter made his choice agreeably to it,
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and Rulers of thousands, &c. that is, he conveniently placed them in several Quarters, to decide Controversies among the People, to distribute Justice, to give every one their Right, to take care of the Publick Welfare,
and Rulers of thousands, etc. that is, he conveniently placed them in several Quarters, to decide Controversies among the People, to distribute justice, to give every one their Right, to take care of the Public Welfare,
yea, some of the Lesser Lights and Petty Stars (which seem so to us because they are so high) cannot withdraw their light, cannot be over-run with Scum,
yea, Some of the Lesser Lights and Petty Stars (which seem so to us Because they Are so high) cannot withdraw their Light, cannot be overrun with Scum,
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Nay, it seems they found it out before there was any such thing; for a while after they retracted their Observation, and acknowledg'd it to be a Mistake.
Nay, it seems they found it out before there was any such thing; for a while After they retracted their Observation, and acknowledged it to be a Mistake.
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You that are Governors, that act in a Sphere above othes, that are in comparison of the meaner People, Heavenly Bodies, Eminent Lights placed on high, you will be taken notice of when your Lives are blemish'd with Vice, and spotted with foul Misdeeds.
You that Are Governors, that act in a Sphere above Oaths, that Are in comparison of the meaner People, Heavenly Bodies, Eminent Lights placed on high, you will be taken notice of when your Lives Are blemished with Vice, and spotted with foul Misdeeds.
and it is impossible that the least Fault you commit can be kept secret. All Men are wont most readily to busy themselves about the Actions of their Governors.
and it is impossible that the least Fault you commit can be kept secret. All Men Are wont most readily to busy themselves about the Actions of their Governors.
If the Gods (for so Magistrates are call'd) offend and do amiss, there are some will scarcely allow them the Character of Men. Which Consideration alone should cause you to walk with great Circumspection, to make streight Paths for your Feet,
If the God's (for so Magistrates Are called) offend and do amiss, there Are Some will scarcely allow them the Character of Men. Which Consideration alone should cause you to walk with great Circumspection, to make straight Paths for your Feet,
What manner of Man the Ruler of the City is, such are all they that dwell therein, saith the wise Son of Sirach, Ecclus. x. 2. And that of Philo the Iew, gives us a brief Representation of this matter, Those that are Mean and Obscure, are very ambitious of Emulating the Eminent.
What manner of Man the Ruler of the city is, such Are all they that dwell therein, Says the wise Son of Sirach, Ecclus x. 2. And that of Philo the Iew, gives us a brief Representation of this matter, Those that Are Mean and Obscure, Are very ambitious of Emulating the Eminent.
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Herodian, speaking of the Emperor Antoninus, tells us, That Subjects and Inferiors are always wont to live in a zealous Affectation of their Governors Opinions and Sentiments.
Herodian, speaking of the Emperor Antoninus, tells us, That Subjects and Inferiors Are always wont to live in a zealous Affectation of their Governors Opinions and Sentiments.
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Such another saying is that of Xenophon, NONLATINALPHABET. Cyr. Inst. l. 8. As those are that Rule, such for the most part are those who are under their Rule.
Such Another saying is that of Xenophon,. Cyr Inst. l. 8. As those Are that Rule, such for the most part Are those who Are under their Rule.
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It was long since observ'd concerning the Ethiopians, who are Men of a big size, that they always chose him to be their King who was the biggest Man among them.
It was long since observed Concerning the Ethiopians, who Are Men of a big size, that they always chosen him to be their King who was the biggest Man among them.
Let me represent this to you in some few Particulars, The Sicilian Tyrant, Dionysius, being Purblind, thereupon all his Servants feign'd an Imperfection of Sight,
Let me represent this to you in Some few Particulars, The Sicilian Tyrant, Dionysius, being Purblind, thereupon all his Servants feigned an Imperfection of Sighed,
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Yea, the very Waiters and Attendants at his Table made as if they could not well see the Dishes and Chargers, saith Athenaeus, that they might seem to be as Short-sighted as their Master.
Yea, the very Waiters and Attendants At his Table made as if they could not well see the Dishes and Chargers, Says Athenaeus, that they might seem to be as Shortsighted as their Master.
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and that they endeavoured to exceed one another in Warlike Enterprizes. The very Fashions or Recreations of Great Ones have been greedily imbraced by the People.
and that they endeavoured to exceed one Another in Warlike Enterprises. The very Fashions or Recreations of Great Ones have been greedily embraced by the People.
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All the Italian Ladies affected an Amber-colour'd Hair when Poppaea 's (which was of that Colour) was so admired by Nero, and extoll'd by him in Songs and Catches;
All the Italian Ladies affected an Amber-coloured Hair when Poppaea is (which was of that Colour) was so admired by Nero, and extolled by him in Songs and Catches;
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Abimelech having Usurp'd the Iewish Government, had a Party that stuck to him, and follow'd him in all his Wild and Outragious Actions, by vertue of those Charming Words, What ye have seen me do, make haste,
Abimelech having Usurped the Jewish Government, had a Party that stuck to him, and followed him in all his Wild and Outrageous Actions, by virtue of those Charming Words, What you have seen me do, make haste,
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It is Recorded of Vriah the Priest, That he did according to all that King Ahaz commanded him, 2 Kings xvi. 16. If he disputed not the Lawfulness of any thing the King said, it is not to be questioned but that he Imitated what he did.
It is Recorded of Uriah the Priest, That he did according to all that King Ahaz commanded him, 2 Kings xvi. 16. If he disputed not the Lawfulness of any thing the King said, it is not to be questioned but that he Imitated what he did.
And Livy observes the very same of Antiochus King of Syria, and so doth Valerius Maximus; His whole Army, saith he, follow'd him in his Blind and Sottish way of Living.
And Livy observes the very same of Antiochus King of Syria, and so does Valerius Maximus; His Whole Army, Says he, followed him in his Blind and Sottish Way of Living.
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Gregory Nazianzen, in the Oration which he made at the Funeral of Basil the Great, acquaints us that some Persons affected even the Infirmities of that Great Man, thinking that those had some worth in them,
Gregory Nazianzen, in the Oration which he made At the Funeral of Basil the Great, acquaints us that Some Persons affected even the Infirmities of that Great Man, thinking that those had Some worth in them,
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Nay, the Imitation of Superiors went further yet, for we are told that when the Emperor Otho kill'd himself, many of his Subjects dispatch'd themselves out of Compassion and Kindness to him.
Nay, the Imitation of Superiors went further yet, for we Are told that when the Emperor Otho killed himself, many of his Subject's dispatched themselves out of Compassion and Kindness to him.
To prosecute this yet farther, I will shew you that when Magistrates are Vitious and Wicked, there is, 1st. danger of a greater Contagion; 2dly. Of an heavier Punishment than ordinary.
To prosecute this yet farther, I will show you that when Magistrates Are Vicious and Wicked, there is, 1st. danger of a greater Contagion; 2dly. Of an Heavier Punishment than ordinary.
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because they are known to all, and their Crimes become Catholick. It was Excellently said of Tully, Vitious Rulers deserve worse of the Commonwealth than others,
Because they Are known to all, and their Crimes become Catholic. It was Excellently said of Tully, Vicious Rulers deserve Worse of the Commonwealth than Others,
But this is not all, Authority makes others worse, as well as themselves; for the Multitude are encourag'd in their Vitious Practices, by observing the Faults of those in Place;
But this is not all, authority makes Others Worse, as well as themselves; for the Multitude Are encouraged in their Vicious Practices, by observing the Faults of those in Place;
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Nathan in his Impeachment of David lets him know that he had given great occasion to the Enemies of the Lord to blaspheme, 2 Sam. xii. 14. And without doubt he gave great occasion of Offence to others (even the Friends of God and of Religion:) not only the Amorites but the Israelites might be tempted to Blaspheme God's Name,
Nathan in his Impeachment of David lets him know that he had given great occasion to the Enemies of the Lord to Blaspheme, 2 Sam. xii. 14. And without doubt he gave great occasion of Offence to Others (even the Friends of God and of Religion:) not only the amorites but the Israelites might be tempted to Blaspheme God's Name,
A Magistrate's Sin is Great, because it is a Magistrate's; that very Consideration aggravates it. And thence we may reasonably infer, that the Penalty of it shall be proportionable.
A Magistrate's since is Great, Because it is a Magistrate's; that very Consideration aggravates it. And thence we may reasonably infer, that the Penalty of it shall be proportionable.
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The Confusion of Egypt was the attendant of the foolishness (i.e. the Sinfulness) of their Princes, Isa. xix. 11. And you may hear God speaking thus in Zech. x. 3. Mine anger was kindled against the Shepherds,
The Confusion of Egypt was the attendant of the foolishness (i.e. the Sinfulness) of their Princes, Isaiah xix. 11. And you may hear God speaking thus in Zechariah x. 3. Mine anger was kindled against the Shepherd's,
because when Men behold these in them, they are enclined to Imitate them. I have shew'd before that they are apt to resemble them in their Vitious Practices:
Because when Men behold these in them, they Are inclined to Imitate them. I have showed before that they Are apt to resemble them in their Vicious Practices:
and thereby made all Israel sin, so we read that David, Asa, Iosiah, Hezekiah, Good Kings, promoted God's Worship and a Holy Life by their own Practice.
and thereby made all Israel since, so we read that David, Asa, Josiah, Hezekiah, Good Kings, promoted God's Worship and a Holy Life by their own Practice.
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Herodian observes of Antoninus, Surnamed the Philosopher, that he was the first Emperor that signally Establish'd Wisdom and good Manners by his own Life and Actions;
Herodian observes of Antoninus, Surnamed the Philosopher, that he was the First Emperor that signally Established Wisdom and good Manners by his own Life and Actions;
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You may read in a very good Author, that the Senate of Rome 's Acclamation to Severus the Emperor was after this manner, All Persons do all things well, because you Rule well.
You may read in a very good Author, that the Senate of Room is Acclamation to Severus the Emperor was After this manner, All Persons do all things well, Because you Rule well.
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This perhaps may be said in Flattery to that Prince, but it is undoubtedly true, that if he were a Good Ruler, the generality of his Subjects would find the happy Influence of it in the Goodness of their own Lives.
This perhaps may be said in Flattery to that Prince, but it is undoubtedly true, that if he were a Good Ruler, the generality of his Subject's would find the happy Influence of it in the goodness of their own Lives.
and afterwards when he was Baptiz'd, Twelve thousand Men, besides Women and Children, received the Christian Faith that Year, and were admitted to Baptism.
and afterwards when he was Baptized, Twelve thousand Men, beside Women and Children, received the Christian Faith that Year, and were admitted to Baptism.
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And afterwards, when Heathenism return'd into this Land, by the Invasion which the Saxons made, it by degrees wore off again by the powerful Example of their Kings:
And afterwards, when Heathenism returned into this Land, by the Invasion which the Saxons made, it by Degrees wore off again by the powerful Exampl of their Kings:
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There are other Considerations (besides these which I have mentioned and insisted upon) to convince you of this Truth, That a Magistrate ought to be a Man of an Exemplary Life,
There Are other Considerations (beside these which I have mentioned and insisted upon) to convince you of this Truth, That a Magistrate ought to be a Man of an Exemplary Life,
It must be look'd to in the first place that the Rule be streight, and lie right and orderly if you intend to bring those things to a rectitude which it is applied to.
It must be looked to in the First place that the Rule be straight, and lie right and orderly if you intend to bring those things to a rectitude which it is applied to.
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Iustinian the Emperor, that caused the Imperial Laws to be compiled (the Rules of the highest Justice) suffer'd all sorts of Injustice to be unpunish'd, •aith Evagrius; though I know others dissent from him in this.
Iustinian the Emperor, that caused the Imperial Laws to be compiled (the Rules of the highest justice) suffered all sorts of Injustice to be unpunished, •aith Evagrius; though I know Others dissent from him in this.
And how joyful a Reflection must this needs be, that the Vertuous Acts of so many Persons are esteem'd as his own? But then on the other side, the Evil Actions and Enormities of Men shall be attributed to him,
And how joyful a Reflection must this needs be, that the Virtuous Acts of so many Persons Are esteemed as his own? But then on the other side, the Evil Actions and Enormities of Men shall be attributed to him,
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This must needs lie very heavy on his Mind, and therefore it follows hence, that those who preside over others are hugely concern'd to look to their Lives.
This must needs lie very heavy on his Mind, and Therefore it follows hence, that those who preside over Others Are hugely concerned to look to their Lives.
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Moreover, this might be added in the last place, that the Devil, the Malicious Spirit of Darkness, chiefly designs and endeavours the Corrupting of Governors, and those in high Places.
Moreover, this might be added in the last place, that the devil, the Malicious Spirit of Darkness, chiefly designs and endeavours the Corrupting of Governors, and those in high Places.
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We read ( Acts xiii. 8.) that Elymas the Sorcerer sought to turn away Sergius Paulus the Deputy (the Great Man of the Country) from the Faith. If he could pervert him, he knew he should gain others fast enough.
We read (Acts xiii. 8.) that Elymas the Sorcerer sought to turn away Sergius Paulus the Deputy (the Great Man of the Country) from the Faith. If he could pervert him, he knew he should gain Others fast enough.
whilst being of the number of those whom the Scripture calls Gods, they take Liberty to act that which is unworthy of Men: And whereas they should Punish Vice, they are themselves Examples of it.
while being of the number of those whom the Scripture calls God's, they take Liberty to act that which is unworthy of Men: And whereas they should punish Vice, they Are themselves Examples of it.
and it is his Fault, (as he adds) that folly is set in great dignity, as you read Eccl. x. 5, 6. Thus this Great Monarch takes notice of and reproves the Evil Behaviour of Crown'd Heads, and of Subordinate Governors;
and it is his Fault, (as he adds) that folly is Set in great dignity, as you read Ecclesiastes x. 5, 6. Thus this Great Monarch Takes notice of and reproves the Evil Behaviour of Crowned Heads, and of Subordinate Governors;
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And Trajan Sullied his Justice and Affability with his Cruelty to the Christians: And (to give an Instance at Home) our King Henry VII. Eclips'd his Wisdom by his Covetousness.
And Trajan Sullied his justice and Affability with his Cruelty to the Christians: And (to give an Instance At Home) our King Henry VII. Eclipsed his Wisdom by his Covetousness.
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Rulers are like Heavenly Bodies, which cause Good or Evil Times, saith the Lord Verulam. Whether we speak of the Civil or Ecclesiastical Governors, it is most true:
Rulers Are like Heavenly Bodies, which cause Good or Evil Times, Says the Lord Verulam. Whither we speak of the Civil or Ecclesiastical Governors, it is most true:
And on the contrary, what can be more pestilent and destructive than Bad ones? They are indeed Rulers of Sodom, according to the Sacred Stile, Isa. i. 10. and then 'tis no wonder that we read in the same place that their People are People of Gomorrah. How great reason therefore have you to thank God for Religious Governors!
And on the contrary, what can be more pestilent and destructive than Bad ones? They Are indeed Rulers of Sodom, according to the Sacred Style, Isaiah i. 10. and then it's no wonder that we read in the same place that their People Are People of Gomorrah. How great reason Therefore have you to thank God for Religious Governors!
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The Wise Man tells us, That when the Righteous are in authority, the people rejoice; but when the Wicked beareth rule, the people mourn, Prov. xxix. 2.
The Wise Man tells us, That when the Righteous Are in Authority, the people rejoice; but when the Wicked bears Rule, the people mourn, Curae xxix. 2.
in which Petition he refers to the Great Place and Dignity he was advanced to, he desires such an Heroical and Princely Temper as befitted that high Station.
in which Petition he refers to the Great Place and Dignity he was advanced to, he Desires such an Heroical and Princely Temper as befitted that high Station.
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May this Generous and Noble Spirit inspire you, and cause you to do nothing that is Vile and Mean, unworthy of your Place, and unbecoming your Station.
May this Generous and Noble Spirit inspire you, and cause you to do nothing that is Vile and Mean, unworthy of your Place, and unbecoming your Station.
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the Priviledges and Immunities, the Peace and Welfare of which are most sacredly to be preserv'd by you. One of the Roman Emperors made it his Boast, that when he came first to Rule he found the City of Rome built with Brick,
the Privileges and Immunities, the Peace and Welfare of which Are most sacredly to be preserved by you. One of the Roman Emperor's made it his Boast, that when he Come First to Rule he found the city of Room built with Brick,
For, do you think that you are to differ from others in Honour, and not in those things likewise which are of an higher Nature? Why doth the Topping Mace lead the Van when you come into Publick? What serves the Venerable Scarlet or Fur for? What do your Worshipful Appellations and Titles signify? To what purpose is your Solemn Equipage and Retinue? Are all your Ensigns of Authority,
For, do you think that you Are to differ from Others in Honour, and not in those things likewise which Are of an higher Nature? Why does the Topping Mace led the Van when you come into Public? What serves the Venerable Scarlet or Fur for? What do your Worshipful Appellations and Titles signify? To what purpose is your Solemn Equipage and Retinue? are all your Ensigns of authority,
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so you ought to Excel and Surpass them? When therefore you shall actually take upon you the Government of this Antient and Renown'd Corporation, see that you first out-do your self,
so you ought to Excel and Surpass them? When Therefore you shall actually take upon you the Government of this Ancient and Renowned Corporation, see that you First outdo your self,
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and then make others out-strip their former Actions, that it may be said with truth, That this Place is visibly Amended and Reform'd by your being Mayor.
and then make Others outstrip their former Actions, that it may be said with truth, That this Place is visibly Amended and Reformed by your being Mayor.
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Your Place may (and that justly) cause Admiration and Reverence, but it is Goodness alone which will purchase you True Honour, for this is the Recompence only of Real Deserts.
Your Place may (and that justly) cause Admiration and reverence, but it is goodness alone which will purchase you True Honour, for this is the Recompense only of Real Deserts.
A Sermon Preach'd before the Clergy at the Archdeacon of Ely's Visitation. 1 COR. XIV. 12. Forasmuch as ye are Zealous of Spiritual Gifts, seek that ye may Excel to the Edifying of the Church.
A Sermon Preached before the Clergy At the Archdeacon of Ely's Visitation. 1 COR. XIV. 12. Forasmuch as you Are Zealous of Spiritual Gifts, seek that you may Excel to the Edifying of the Church.
of which Rank were the Gift of Tongues, of Healing, of Prophesying, and such like Miraculous Donations which were necessary for the first Founding and Propagating of Christianity in the world.
of which Rank were the Gift of Tongues, of Healing, of Prophesying, and such like Miraculous Donations which were necessary for the First Founding and Propagating of Christianity in the world.
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And with These may be Ranked all the goodly Indowments of Mens Souls all the fair Accomplishments of Nature, an• •he noble Acquirements which by Art an• ••dustry they have enrich'd their Faculties with.
And with These may be Ranked all the goodly Endowments of Men's Souls all the fair Accomplishments of Nature, an• •he noble Acquirements which by Art an• ••dustry they have enriched their Faculties with.
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These (alas) are poor and sorry Acquisitions if compared with the more Noble Accomplishments of the Better Part of Man. And yet both These and They may be strangely abused and perverted by the Owners of them, contrary to the design of the Donor,
These (alas) Are poor and sorry Acquisitions if compared with the more Noble Accomplishments of the Better Part of Man. And yet both These and They may be strangely abused and perverted by the Owners of them, contrary to the Design of the Donor,
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Thus (to Instance) many make their Wealth and Great Revenues subservient only to their Rambling Lusts: and Pride and Ostentation have stain'd the Spiritual Endowments of others.
Thus (to Instance) many make their Wealth and Great Revenues subservient only to their Rambling Lustiest: and Pride and Ostentation have stained the Spiritual Endowments of Others.
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and Eminent for all Spiritual Gifts) either not knowing, or not minding the Right Use of such an excellent Treasure ( viz. that the meanest of them were intended for the Good and Benefit of the Christian Community,
and Eminent for all Spiritual Gifts) either not knowing, or not minding the Right Use of such an excellent Treasure (viz. that the Meanest of them were intended for the Good and Benefit of the Christian Community,
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Pride and Applause, Vain Glory and Affectation made them prefer Tongues before Prophesying, i.e. their own Private Credit and Reputation before the Common Good and Edification of their Brethren.
Pride and Applause, Vain Glory and Affectation made them prefer Tongues before Prophesying, i.e. their own Private Credit and Reputation before the Common Good and Edification of their Brothers.
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And now, because Ambition, and desire of Excelling and Outstripping one another, have possessed their Minds, he perswades them in the last Verse of that Chapter to a Vertuous Zeal and Holy Emulation, [ NONLATINALPHABET ] Covet earnestly the better Gifts,
And now, Because Ambition, and desire of Excelling and Outstripping one Another, have possessed their Minds, he persuades them in the last Verse of that Chapter to a Virtuous Zeal and Holy Emulation, [ ] Covet earnestly the better Gifts,
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and even of Outdoing your selves, and that is no other than Charity, that Great and Noble Grace which will render you Eminent and Useful in the World, which will set off all your other Gifts and Endowments,
and even of Outdoing your selves, and that is no other than Charity, that Great and Noble Grace which will render you Eminent and Useful in the World, which will Set off all your other Gifts and Endowments,
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and in the beginning of the Fourteenth he shuts up that part of his Discourse with a Perswasive to so Incomparable a Vertue, [ Follow after Charity, ] pursue it with the greatest Eagerness and Vigour,
and in the beginning of the Fourteenth he shuts up that part of his Discourse with a Persuasive to so Incomparable a Virtue, [ Follow After Charity, ] pursue it with the greatest Eagerness and Vigour,
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And then immediately our Apostle (having thus caution'd all with Charity ) takes occasion again to speak of those Spiritual Gifts which he had insisted on before.
And then immediately our Apostle (having thus cautioned all with Charity) Takes occasion again to speak of those Spiritual Gifts which he had insisted on before.
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because the Ap•stles were most eminently indued with That, the Holy Ghost descending on them in the shape of Cloven Tongues ) yet the Gift of Pr•phe•ying ( i.e. of Understanding and Interpreting God's Will) was clearly the more Valuable and Desirable Accomplishment;
Because the Ap•stles were most eminently endued with That, the Holy Ghost descending on them in the shape of Cloven Tongues) yet the Gift of Pr•phe•ying (i.e. of Understanding and Interpreting God's Will) was clearly the more Valuable and Desirable Accomplishment;
yet certainly if they sought not rather to be Admired for their Gifts than to be Beneficial by them, they could not but give the Precedency to Prophecy, that being the more Useful Gift,
yet Certainly if they sought not rather to be Admired for their Gifts than to be Beneficial by them, they could not but give the Precedency to Prophecy, that being the more Useful Gift,
Whatsoever Gifts ye seek to Excel in, do it (ye Corinthians ) with this main design (which is the Worthiest and Noblest in the World) to advance the Building of the Church of Christ;
Whatsoever Gifts you seek to Excel in, do it (the Corinthians) with this main Design (which is the Worthiest and Noblest in the World) to advance the Building of the Church of christ;
forasmuch as ye are desirous of Spiritual Gifts, seeing ye are such great Zealots for Spirits; (for so it is in the Original ) since your Ambition hurries you to things of that Exalted Quality, study (I beseech you) to improve them for the real Benefit of the Christian Community, Seek that ye may excel to the edifying of the Church.
forasmuch as you Are desirous of Spiritual Gifts, seeing you Are such great Zealots for Spirits; (for so it is in the Original) since your Ambition hurries you to things of that Exalted Quality, study (I beseech you) to improve them for the real Benefit of the Christian Community, Seek that you may excel to the edifying of the Church.
Who would not bring the Best things to the Best Work? Who would not be furnish'd with the Greatest Skill for so Difficult an Employment? They that heartily love the Church,
Who would not bring the Best things to the Best Work? Who would not be furnished with the Greatest Skill for so Difficult an Employment? They that heartily love the Church,
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and are ever studying to do More, making the Apostle's Words their Motto, (Who is sufficient for these things)? Here it is that they spend their best Affections;
and Are ever studying to do More, making the Apostle's Words their Motto, (Who is sufficient for these things)? Here it is that they spend their best Affections;
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and their highest Aims and Enterprizes centre in This. They are Impatient till they can bring with them Gold and Silver and Precious Stones for so Glorious and Edifice.
and their highest Aims and Enterprises centre in This. They Are Impatient till they can bring with them Gold and Silver and Precious Stones for so Glorious and Edifice.
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So that the Text is no other than the Dictate of Christian Charity, prescribing to us the way of Using those Gifts Well, which are so subject to be abused.
So that the Text is no other than the Dictate of Christian Charity, prescribing to us the Way of Using those Gifts Well, which Are so Subject to be abused.
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But it is high time to lead you to the Particular and Distinct Consideration of the two things here mention'd, 1. The Operation or Means in order to a Noble End, Seek that ye may excel.
But it is high time to led you to the Particular and Distinct Consideration of the two things Here mentioned, 1. The Operation or Means in order to a Noble End, Seek that you may excel.
And indeed, true Wisdom instructs its Followers to propound a Right End to themselves, and then to make Choice of such Means as are proper for that End. We are liable to miscarry in both of These;
And indeed, true Wisdom instructs its Followers to propound a Right End to themselves, and then to make Choice of such Means as Are proper for that End. We Are liable to miscarry in both of These;
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It will concern us therefore to fix our selves Aright at first, and to propound to our selves such an End as we may not be ashamed to own in the whole Course of our Actions.
It will concern us Therefore to fix our selves Aright At First, and to propound to our selves such an End as we may not be ashamed to own in the Whole Course of our Actions.
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For the Church being that Society of Holy Men wherein God is more peculiarly acknowledged and glorified, it must needs be that whilst we tender the Welfare of that Society, we likewise more signally advance God 's Glory.
For the Church being that Society of Holy Men wherein God is more peculiarly acknowledged and glorified, it must needs be that while we tender the Welfare of that Society, we likewise more signally advance God is Glory.
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and what that is our Apostle tells us, 1. Cor. iii. 11. Other foundation can no man lay than that which is laid, which is Iesus Christ, i.e. the Meritorious Undertaking of the Son of God, Christ Jesus the Blessed.
and what that is our Apostle tells us, 1. Cor. iii. 11. Other Foundation can no man lay than that which is laid, which is Iesus christ, i.e. the Meritorious Undertaking of the Son of God, christ jesus the Blessed.
This is the same with the Foundation of the Apostles and Prophets, Eph. ii. 20. which St. Paul tells the Ephesians they are built upon, viz. the Doctrin of the Redemption and Salvation by Christ, delivered by these Inspired Men,
This is the same with the Foundation of the Apostles and prophets, Ephesians ii. 20. which Saint Paul tells the Ephesians they Are built upon, viz. the Doctrine of the Redemption and Salvation by christ, Delivered by these Inspired Men,
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and which they received from Christ himself, who in the same place is called the Chief Corner-stone. This is the Great Fundamental Point of the Christian Institution, this is the main Truth on which all Christianity is founded,
and which they received from christ himself, who in the same place is called the Chief Cornerstone. This is the Great Fundamental Point of the Christian Institution, this is the main Truth on which all Christianity is founded,
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We are indispensably obliged to instruct our Charge in all those Divine Truths of the Gospel which the Writings of the Evangelists and Apostles furnish us with.
We Are indispensably obliged to instruct our Charge in all those Divine Truths of the Gospel which the Writings of the Evangelists and Apostles furnish us with.
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And having laid the Foundation with singular Care and Skill (as knowing that it is this which Supports the Fabrick) we must proceed to erect our Superstructure, to build upwards as well as downwards.
And having laid the Foundation with singular Care and Skill (as knowing that it is this which Supports the Fabric) we must proceed to erect our Superstructure, to built upward as well as downwards.
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We must remember the Apostle's Advice, to build upon the Foundation nothing but Gold, Silver, and precious Stones, 1 Cor. iii. 12. Such Sound and Orthodox Conclusions as are of real Worth and Value;
We must Remember the Apostle's advice, to built upon the Foundation nothing but Gold, Silver, and precious Stones, 1 Cor. iii. 12. Such Found and Orthodox Conclusions as Are of real Worth and Valve;
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but we (saith he) Build it ex Substantia, we urge those Doctrines which are Substantial, we press those Practices which are of Moment, which are Essential to Religion,
but we (Says he) Built it ex Substance, we urge those Doctrines which Are Substantial, we press those Practices which Are of Moment, which Are Essential to Religion,
Thus we should behave our selves, remembring that the Superstructure ought to be suitable to the Foundation; this being Solid and Substantial, that must be so too.
Thus we should behave our selves, remembering that the Superstructure ought to be suitable to the Foundation; this being Solid and Substantial, that must be so too.
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Briefly, this Excellent Metaphor of Edifying or Building (which our Apostle seems much to delight in, as we may gather from his frequent using of it) imports no less than an Impartial delivering and teaching the whole Mystery of Godliness,
Briefly, this Excellent Metaphor of Edifying or Building (which our Apostle seems much to delight in, as we may gather from his frequent using of it) imports no less than an Impartial delivering and teaching the Whole Mystery of Godliness,
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and all that they are to do, the Whole Will of God, and the Whole Duty of Man. In a word, to enlighten Mens Minds, to reform their Lives, to convert Sinners from the Errors of their Ways, to confirm and strengthen Converts in the ways of Truth and Righteousness, by any Holy Arts and Methods to further the real Good of Christ's Flock, by any good Means to promote the Churches Welfare is to Build it up. This is the Divine Architecture, this is the Art of Spiritual Building.
and all that they Are to do, the whole Will of God, and the whole Duty of Man. In a word, to enlighten Men's Minds, to reform their Lives, to convert Sinners from the Errors of their Ways, to confirm and strengthen Converts in the ways of Truth and Righteousness, by any Holy Arts and Methods to further the real Good of Christ's Flock, by any good Means to promote the Churches Welfare is to Built it up. This is the Divine Architecture, this is the Art of Spiritual Building.
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and that Charity which raiseth our Hearts to endeavour the Welfare of the Church Militant will at last Exalt us to the Glories and Consummation of the Church Triumphant,
and that Charity which Raiseth our Hearts to endeavour the Welfare of the Church Militant will At last Exalt us to the Glories and Consummation of the Church Triumphant,
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Take care to fit your selves for this Grand Employment of building up the Church, which is the House of God, 1 Tim. iii. 15. 1 Pet. iv. 17. Passionately desire and endeavour that you may be eminently and abundantly Capacitated for this mighty Work.
Take care to fit your selves for this Grand Employment of building up the Church, which is the House of God, 1 Tim. iii. 15. 1 Pet. iv. 17. Passionately desire and endeavour that you may be eminently and abundantly Capacitated for this mighty Work.
In short, seeing the Edifying of the Church is the proper Office of an Evangelical Minister, he must make it his great Business to pursue this effectually,
In short, seeing the Edifying of the Church is the proper Office of an Evangelical Minister, he must make it his great Business to pursue this effectually,
First, Prayer: Which seems to be here suggested in the word Seek. This Excelling and this Edifying must be sought at the Hands of God by humble and earnest Addresses.
First, Prayer: Which seems to be Here suggested in the word Seek. This Excelling and this Edifying must be sought At the Hands of God by humble and earnest Addresses.
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for the adorning of the Mosaick Tabernacle, surely then it is from that Holy Spirit that the Apostles and their Successors are endued with eminent Abilities for the Service of the Spiritual and Mystical Tabernacle. And if we are convinc'd of this, we cannot but see it necessary to apply our selves to this Sacred Author and Donor of all those Gifts, whereby we may be made capable of serving the Church of God.
for the adorning of the Mosaic Tabernacle, surely then it is from that Holy Spirit that the Apostles and their Successors Are endued with eminent Abilities for the Service of the Spiritual and Mystical Tabernacle. And if we Are convinced of this, we cannot but see it necessary to apply our selves to this Sacred Author and Donor of all those Gifts, whereby we may be made capable of serving the Church of God.
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and therefore in the foregoing Verse he tells them they are God's Building; it is from Him that they make any progress in Christian Knowledge and Goodness, in Faith and Holiness.
and Therefore in the foregoing Verse he tells them they Are God's Building; it is from Him that they make any progress in Christian Knowledge and goodness, in Faith and Holiness.
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Wherefore, according to Iustin Martyr 's Pious Advice, we must above all things pray that the Gates of Light may be opened to us, that we may have a Spiritual and Divine Understanding, whereby we may be taught to teach others.
Wherefore, according to Justin Martyr is Pious advice, we must above all things pray that the Gates of Light may be opened to us, that we may have a Spiritual and Divine Understanding, whereby we may be taught to teach Others.
If thus with the devout Supplications of others we join our own fervent Petitions, we shall certainly Prosper, we shall derive the Grace and Blessing of Heaven upon us in the Performances and Offices belonging to our Calling.
If thus with the devout Supplications of Others we join our own fervent Petitions, we shall Certainly Prosper, we shall derive the Grace and Blessing of Heaven upon us in the Performances and Offices belonging to our Calling.
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Secondly, To this first Method of Edifying and Excelling, we must add that Apostolical Direction to Timothy, and in him to all the Spiritual Instructors in the Church, Give attendance to Reading, 1 Tim, iv. 13. Diligently peruse the Law and the Prophets, be conversant in the Writings of the Sacred Volume.
Secondly, To this First Method of Edifying and Excelling, we must add that Apostolical Direction to Timothy, and in him to all the Spiritual Instructors in the Church, Give attendance to Reading, 1 Tim, iv. 13. Diligently peruse the Law and the prophets, be conversant in the Writings of the Sacred Volume.
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and therefore might have been rendred as it is here) To take heed to, viz. the more sure word of Prophecy, 2 Pet. i. 19. The word denotes great Attention and Application of Mind,
and Therefore might have been rendered as it is Here) To take heed to, viz. the more sure word of Prophecy, 2 Pet. i. 19. The word denotes great Attention and Application of Mind,
For it's likely the Apostle's Advice here was in conformity to his own Practice, who reckon'd his Books and Parchments (which some think to be the same,
For it's likely the Apostle's advice Here was in conformity to his own Practice, who reckoned his Books and Parchments (which Some think to be the same,
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but I know of some others that he dealt in, as those three Poets, Epimenides, Aratus and Menander, the quoting of which he thought not unworthy of an Inspir'd Apostle And he was not only Skill'd in the Greek Poets and other Good Greek Authors, that wrote in Prose (for if he was Curious to read the former, it is not to be questioned but that he was acquainted with the latter) but he had Knowledge in Hebrew Writers:
but I know of Some Others that he dealt in, as those three Poets, Epimenides, Aratus and Menander, the quoting of which he Thought not unworthy of an Inspired Apostle And he was not only Skilled in the Greek Poets and other Good Greek Authors, that wrote in Prose (for if he was Curious to read the former, it is not to be questioned but that he was acquainted with the latter) but he had Knowledge in Hebrew Writers:
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For he sat at the Feet of Rabbi Gamaliel, who was a Famous Doctor of the Law, Nephew of the Celebrated Hillel, and Prince of the Sanhedrim; by whom this his Scholar was created a Member and an Elder of that Renowned Councel; as the Learned Mr. Selden affirms, who was Antiquary sufficient to make it good.
For he sat At the Feet of Rabbi Gamaliel, who was a Famous Doctor of the Law, Nephew of the Celebrated Hillel, and Prince of the Sanhedrim; by whom this his Scholar was created a Member and an Elder of that Renowned Council; as the Learned Mr. Selden affirms, who was Antiquary sufficient to make it good.
he had a mighty desire to be acquainted with the Antient Doctrines and Customs of the Hebrews, and accordingly he searched into the Talmudick Writings;
he had a mighty desire to be acquainted with the Ancient Doctrines and Customs of the Hebrews, and accordingly he searched into the Talmudic Writings;
and there it was that he found the express Names of two of the Egyptian Magicians, viz. Iannes and Iambres, and hath left them upon Record in 2 Tim. iii. 8. From these Hints we may guess what other Authors he was versed in,
and there it was that he found the express Names of two of the Egyptian Magicians, viz. Jannes and Jambres, and hath left them upon Record in 2 Tim. iii. 8. From these Hints we may guess what other Authors he was versed in,
Whence it was that Iulian the Apostate, by a Decree, forbad Christians the Reading of Heathen Authors, giving this reason for it, that they by the studying of these Writers, would know how to Wound the Pagans with their own Weapons.
Whence it was that Iulian the Apostate, by a decree, forbade Christians the Reading of Heathen Authors, giving this reason for it, that they by the studying of these Writers, would know how to Wound the Pagans with their own Weapons.
There is no sober Man will give heed to that strange Illusion of St. Ierom, who dreamt that an Angel Scourg'd him for Reading Tully's Orations, and other good Latin Authors, as if to be a Ciceronian and a Christian were inconsistent.
There is no Sobrium Man will give heed to that strange Illusion of Saint Jerom, who dreamed that an Angel Scourged him for Reading Tully's Orations, and other good Latin Authors, as if to be a Ciceronian and a Christian were inconsistent.
How requisite the Poets and Philosophers Writings are to a Christian Divine, is shew'd by St. Augustin, and other Antient Fathers, who particularly represent to us the Usefulness of this sort of Learning in Sacred Studies.
How requisite the Poets and Philosophers Writings Are to a Christian Divine, is showed by Saint Augustin, and other Ancient Father's, who particularly represent to us the Usefulness of this sort of Learning in Sacred Studies.
Why do you not spend all your time, in which you are not employ'd in the Service of the Church, in reading this Book especially? said a very Pious Bishop, treating of the Office of a Clergy-Man.
Why do you not spend all your time, in which you Are not employed in the Service of the Church, in reading this Book especially? said a very Pious Bishop, treating of the Office of a Clergy-Man.
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Concerning Basil and Gregory Nazianzen we are told by Rufinus, that for Thirteen Years together they laid aside all Books that treated of Secular Matters,
Concerning Basil and Gregory Nazianzen we Are told by Rufinus, that for Thirteen years together they laid aside all Books that treated of Secular Matters,
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and applied themselves wholly to the Reading of the Volumes of the Sacred Scripture. This most truly may be said, that though we are not to neglect other Writings;
and applied themselves wholly to the Reading of the Volumes of the Sacred Scripture. This most truly may be said, that though we Are not to neglect other Writings;
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And the Reason is plain, because no Man can pretend to Theological Studies, who hath not acquainted himself with the Sacred Text. For see how it is in Other Arts and Faculties;
And the Reason is plain, Because no Man can pretend to Theological Studies, who hath not acquainted himself with the Sacred Text. For see how it is in Other Arts and Faculties;
Thus to offer one Example only, the Civil Law is gain'd by Reading the Digests or Pandects (of which the Institutions are an Abstract) compiled out of the Immense Volumes of the Roman Lawyers, some of which were Writ before our Saviour's Time, and others afterwards;
Thus to offer one Exampl only, the Civil Law is gained by Reading the Digests or Pandects (of which the Institutions Are an Abstract) compiled out of the Immense Volumes of the Roman Lawyers, Some of which were Writ before our Saviour's Time, and Others afterwards;
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by reading the Code, which is made up of the Rescripts, Decrees and Constitutions of the Roman Emperors and their Wise Councel, from Adrian to Iustinian. (So that this Volume differs from the Pandects, as among us the Statute-Law or Acts of Parliament differ from the Common-Law, i. e.
by reading the Code, which is made up of the Rescripts, Decrees and Constitutions of the Roman Emperor's and their Wise Council, from Adrian to Iustinian. (So that this Volume differs from the Pandects, as among us the Statutelaw or Acts of Parliament differ from the Common-Law, i. e.
Lastly, by looking into the Feuds, i.e. the Customs and Services for the Lands held by Vassals of their Lords, which last Volume of the Imperial Laws was not added till about the Year 1150. under the Emperor Frederick Barbarossa. There is an utter Despair, I say, of gaining any competent Knowledge in this Excellent sort of Learning,
Lastly, by looking into the Feuds, i.e. the Customs and Services for the Lands held by Vassals of their lords, which last Volume of the Imperial Laws was not added till about the Year 1150. under the Emperor Frederick Barbarossa. There is an utter Despair, I say, of gaining any competent Knowledge in this Excellent sort of Learning,
But this is in a special manner true in Divinity, the Knowledge of which no Man can possibly reach, without a diligent and constant Perusal of the Books which Constitute the Holy Canon, the Writings of the Old and New Testament; for both are necessary,
But this is in a special manner true in Divinity, the Knowledge of which no Man can possibly reach, without a diligent and constant Perusal of the Books which Constitute the Holy Canon, the Writings of the Old and New Testament; for both Are necessary,
and still there is a perpetual Obligation on those of the Sacred Function, to give themselves daily to the Study of the Scriptures, the Divine Writings of Moses and the Prophets, and the Books of the Evangelists and Apostles. And there is good reason for it,
and still there is a perpetual Obligation on those of the Sacred Function, to give themselves daily to the Study of the Scriptures, the Divine Writings of Moses and the prophets, and the Books of the Evangelists and Apostles. And there is good reason for it,
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because they must Build (which is the thing we are now speaking of) by a Rule; and the Scripture is that Rule. But it is impossible we should make use of it to this Purpose,
Because they must Built (which is the thing we Are now speaking of) by a Rule; and the Scripture is that Rule. But it is impossible we should make use of it to this Purpose,
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We cannot Regulate our own or other Mens Actions by this Canon, we cannot Skilfully apply this Rule, this Square, if we be not very conversant with it,
We cannot Regulate our own or other Men's Actions by this Canon, we cannot Skilfully apply this Rule, this Square, if we be not very conversant with it,
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These are the Writings that have this Peculiar and Matchless Character, That they are able to make us wise unto Salvation, 2 Tim. iii. 15. for (as it follows) All Scripture (i.e. all Holy Scripture, which he had mentioned in the Verse before) is given by Inspiration of God,
These Are the Writings that have this Peculiar and Matchless Character, That they Are able to make us wise unto Salvation, 2 Tim. iii. 15. for (as it follows) All Scripture (i.e. all Holy Scripture, which he had mentioned in the Verse before) is given by Inspiration of God,
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that the Man of God (the Minister of the Gospel) may be perfect, throughly furnish'd unto all good Works, may be enabled to perform all the Parts of his Duty, more especially those which appertain to his Sacred Calling.
that the Man of God (the Minister of the Gospel) may be perfect, thoroughly furnished unto all good Works, may be enabled to perform all the Parts of his Duty, more especially those which appertain to his Sacred Calling.
There is no Man of clear Reason but is fully perswaded that there is more Undoubted Antiquity, more Excellent History, more profound Reason, more delightful Eloquence, more Choice Learning of all sorts in the Bible,
There is no Man of clear Reason but is Fully persuaded that there is more Undoubted Antiquity, more Excellent History, more profound Reason, more delightful Eloquence, more Choice Learning of all sorts in the bible,
There need then no Elaborate Perswasives to read this Sacred Volume, which is the best under Heaven, not only in respect of Divine but Humane Literature (and that of all kinds) contained in it.
There need then no Elaborate Persuasive to read this Sacred Volume, which is the best under Heaven, not only in respect of Divine but Humane Literature (and that of all Kinds) contained in it.
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Next to the Infallible Records of both Testaments, the First and Antientest Fathers of the Church call for our Esteem and Enquiry. Antiquity in Monuments is Venerable;
Next to the Infallible Records of both Testaments, the First and Ancientest Father's of the Church call for our Esteem and Enquiry. Antiquity in Monuments is Venerable;
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but yet they ought in some respects to Veil to those Greater and Earlier Lights of the Church, Ignatius, Iustin Martyr, Iren••us, Clement of Alexandria, Tertullian, Cyprian, and others of the Antients, from whom we learn what Defections there were from the Truth, what were the Errors,
but yet they ought in Some respects to Veil to those Greater and Earlier Lights of the Church, Ignatius, Justin Martyr, Iren••us, Clement of Alexandria, Tertullian, Cyprian, and Others of the Ancients, from whom we Learn what Defections there were from the Truth, what were the Errors,
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and Heresies, and Corrupt Practices of the First Ages of Christianity, and how the Virgin Purity and Simplicity of the Church were almost defac'd by them.
and Heresies, and Corrupt Practices of the First Ages of Christianity, and how the Virgae Purity and Simplicity of the Church were almost defaced by them.
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And it is reasonable to infer hence, that the Church at this day should for the most part be Defended and Vindicated by the Writings of those who were its First Defenders, they being so Great Judges of the Primitive Doctrine and Practice.
And it is reasonable to infer hence, that the Church At this day should for the most part be Defended and Vindicated by the Writings of those who were its First Defenders, they being so Great Judges of the Primitive Doctrine and Practice.
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Thirdly, To Reading I must necessarily adjoin Meditation; both which perform'd by due Turns, is properly Studying. And certainly this is of singular Use:
Thirdly, To Reading I must necessarily adjoin Meditation; both which performed by due Turns, is properly Studying. And Certainly this is of singular Use:
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than by serious, and sober Reflections on our Minds, by Sifting and Examining our Notions, and observing what Conformity they bear to our Unprejudiced Faculties;
than by serious, and Sobrium Reflections on our Minds, by Sifting and Examining our Notions, and observing what Conformity they bear to our Unprejudiced Faculties;
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The Royal Psalmist's Experiment concerning himself is worthy of our Observation, I have more understanding, saith he, than all my Teachers; for thy Testimonies are my Meditation, Psal. cxix ▪ 99. I find a mighty Increase and advance in Divine Knowledge,
The Royal Psalmist's Experiment Concerning himself is worthy of our Observation, I have more understanding, Says he, than all my Teachers; for thy Testimonies Are my Meditation, Psalm cxix ▪ 99. I find a mighty Increase and advance in Divine Knowledge,
We may take notice, that after many seasonable Instructions and Precepts given by St. Paul to Timothy, his Faithful Assistant in the Work of the Gospel, he adjoins this, which is of as great use as any of the rest, Meditate upon these things, 1 Tim. iv. 15. And so again,
We may take notice, that After many seasonable Instructions and Precepts given by Saint Paul to Timothy, his Faithful Assistant in the Work of the Gospel, he adjoins this, which is of as great use as any of the rest, Meditate upon these things, 1 Tim. iv. 15. And so again,
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and let this Charge which I leave with you be continually in your Thoughts. Accustom your selves to Thinking, and know that it is the part of a Christian,
and let this Charge which I leave with you be continually in your Thoughts. Accustom your selves to Thinking, and know that it is the part of a Christian,
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Fourthly, Another way whereby we are to Edify the Church, and Excel in it, is the Office of Preaching, or (as the Apostle stiles it) Prophesying. He gives this the Precedence to all the other Gifts which he mentions either in this or the Twelfth Chapter of this Epistle.
Fourthly, another Way whereby we Are to Edify the Church, and Excel in it, is the Office of Preaching, or (as the Apostle stile it) Prophesying. He gives this the Precedence to all the other Gifts which he mentions either in this or the Twelfth Chapter of this Epistle.
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Let us not assume the Title of Protestants, and yet reject some of the Great Heads of Divinity which are acknowledg'd by all Sober Persons of the Reformation. Let us not say we are of the Church of England, and yet deny some of the Chief Doctrines contain'd in her Articles. Let us not profess our selves to be Ministers of the Word,
Let us not assume the Title of Protestants, and yet reject Some of the Great Heads of Divinity which Are acknowledged by all Sobrium Persons of the Reformation. Let us not say we Are of the Church of England, and yet deny Some of the Chief Doctrines contained in her Articles. Let us not profess our selves to be Ministers of the Word,
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It is required of us not only to Establish Truth, but to Detect and Confute Falshood and Heresy, therein following the Example of those Great Men, Irenaeus, Epiphanius, Augustin, Theodoret. And truly this is become necessary in this Extravagant Age, where so many Wild Notions are entertain'd,
It is required of us not only to Establish Truth, but to Detect and Confute Falsehood and Heresy, therein following the Exampl of those Great Men, Irnaeus, Epiphanius, Augustin, Theodoret And truly this is become necessary in this Extravagant Age, where so many Wild Notions Are entertained,
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In such Circumstances how Careful and Watchful should we be? How Vigorously and Concernedly should we act? Like those Builders at the Restauration of the Iews, with a Trowel in one hand,
In such circumstances how Careful and Watchful should we be? How Vigorously and Concernedly should we act? Like those Builders At the Restauration of the Iews, with a Trowel in one hand,
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Accordingly we may observe, That the Doctrines which minister questions, are opposed to Godly edifying, • Tim. l. 4. We shall effect but little in our Employment if we indulge Controversies,
Accordingly we may observe, That the Doctrines which minister questions, Are opposed to Godly edifying, • Tim. l. 4. We shall Effect but little in our Employment if we indulge Controversies,
Our task is to avoid these with all care, and to entertain our Hearers with the Necessary Doctrines of Christianity, such as depend not on the fallible Deductions of Men,
Our task is to avoid these with all care, and to entertain our Hearers with the Necessary Doctrines of Christianity, such as depend not on the fallible Deductions of Men,
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Nay indeed, unless this latter be look'd after, the former will soon decay. By Unholiness and Wickedness we see oftentimes that Men Hazard their Principles.
Nay indeed, unless this latter be looked After, the former will soon decay. By Unholiness and Wickedness we see oftentimes that Men Hazard their Principles.
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and pathetically to Exhort and Perswade them to all Vertue and Goodness, remembring always, that a Holy and Exemplary Conversation is the True Edifying of the Church;
and pathetically to Exhort and Persuade them to all Virtue and goodness, remembering always, that a Holy and Exemplary Conversation is the True Edifying of the Church;
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and such Duties as are more especially commanded by Christ and his Apostles in the New Testament. And this very thing shews the Excellency of our Office, when it is rightly discharg'd;
and such Duties as Are more especially commanded by christ and his Apostles in the New Testament. And this very thing shows the Excellency of our Office, when it is rightly discharged;
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The True Preaching is to answer to Prophesying in the Primitive Church, which is the thing more particularly design'd in the Text, by Excelling to Edification; and this you find was esteemed by the Apostle as the Best and most Valuable Gift,
The True Preaching is to answer to Prophesying in the Primitive Church, which is the thing more particularly designed in the Text, by Excelling to Edification; and this you find was esteemed by the Apostle as the Best and most Valuable Gift,
He that Prophesieth, saith he, speaks to men to Edification, and Exhortation, and Comfort, 1 Cor. xiv. 3. This is the proper Task of the Evangelical Preacher, viz. not only to Build Men up by Instructing them in their Holy Faith,
He that Prophesieth, Says he, speaks to men to Edification, and Exhortation, and Comfort, 1 Cor. xiv. 3. This is the proper Task of the Evangelical Preacher, viz. not only to Built Men up by Instructing them in their Holy Faith,
but by Powerful Exhortations to the Practice of all Christian Vertues to make them Better, and to enable them to feel the Comfort and Satisfaction of a Religious Life.
but by Powerful Exhortations to the Practice of all Christian Virtues to make them Better, and to enable them to feel the Comfort and Satisfaction of a Religious Life.
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and as absurd, Therefore thou, O Man of God, flee these things, and let the Great Apostle be thy Example, Who would rather speak five words to be understood, and to Edify others,
and as absurd, Therefore thou, Oh Man of God, flee these things, and let the Great Apostle be thy Exampl, Who would rather speak five words to be understood, and to Edify Others,
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And so must Spiritual Instructers and Publick Exhorters to Vertue deal with those they intend to recover out of their Sins wherein they are dead, they must adapt themselves to their Measures, they must suit themselves to their mean Understandings,
And so must Spiritual Instructers and Public Exhorters to Virtue deal with those they intend to recover out of their Sins wherein they Are dead, they must adapt themselves to their Measures, they must suit themselves to their mean Understandings,
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and condescend to their Weaknesses, and often Inculcate the same Divine Lessons, therein having regard to the Forgetfulness as well as the Ignorance and Shallowness of their Common Hearers.
and condescend to their Weaknesses, and often Inculcate the same Divine Lessons, therein having regard to the Forgetfulness as well as the Ignorance and Shallowness of their Common Hearers.
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Much less is Preaching a needless Mustering up of Authors, an unmerciful haling of the Fathers out of their Graves to no purpose, a rude claiming Acquaintance with Greek and Latin Writers,
Much less is Preaching a needless Mustering up of Authors, an unmerciful haling of the Father's out of their Graves to no purpose, a rude claiming Acquaintance with Greek and Latin Writers,
it is a plain and bold rebuking of Vice, and a warm Exhortation to Vertue; it is an affectionate Application of Truth to the Hearts and Lives of the Hearers.
it is a plain and bold rebuking of Vice, and a warm Exhortation to Virtue; it is an affectionate Application of Truth to the Hearts and Lives of the Hearers.
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Fifthly, In the next place I must not forget to add, that we are to mind those things also which respect the Discipline and Order, the Vnity and Peace of the Church.
Fifthly, In the next place I must not forget to add, that we Are to mind those things also which respect the Discipline and Order, the Unity and Peace of the Church.
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that if there should happen any Dilapidations in the Building of the Church, it might by these be speedily Repair'd, that Persons of Unholy and Disorder'd Lives might be debar'd Communion with so Holy a Society.
that if there should happen any Dilapidations in the Building of the Church, it might by these be speedily Repaired, that Persons of Unholy and Disordered Lives might be debarred Communion with so Holy a Society.
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And the Laws of Decency were prudently design'd to extirpate all Confusion and Distraction, and to render the Church and all its Services Beautiful and Venerable.
And the Laws of Decency were prudently designed to extirpate all Confusion and Distraction, and to render the Church and all its Services Beautiful and Venerable.
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Even those things which are but Accessary and Accidental to Devotion, are of great use; and the Devotion and Worship themselves would not be long kept up without these.
Even those things which Are but Accessary and Accidental to Devotion, Are of great use; and the Devotion and Worship themselves would not be long kept up without these.
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But let us remember that they are but Circumstances and Appendages, and that the things which we are chiefly to be concern'd for in Religion are of an higher Nature,
But let us Remember that they Are but circumstances and Appendages, and that the things which we Are chiefly to be concerned for in Religion Are of an higher Nature,
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For there is History enough to convince us, that the Antient Hereticks and Schismaticks betray'd the Faith when they destroy'd the Vnity of the Church.
For there is History enough to convince us, that the Ancient Heretics and Schismatics betrayed the Faith when they destroyed the Unity of the Church.
St. Paul in his Visitation Sermon to the Elders of the Church of Ephesus, enjoins them to take heed to themselves, as well as to all the Flock, Acts xxviii. 28. And he commands Timothy to be an Example of the Believers, in Word, in Conversation, in Charity, in Spirit, in Faith, in Purity, 1 Tim. iv. 12. And more briefly, ver. 16. Take heed unto thy self,
Saint Paul in his Visitation Sermon to the Elders of the Church of Ephesus, enjoins them to take heed to themselves, as well as to all the Flock, Acts xxviii. 28. And he commands Timothy to be an Exampl of the Believers, in Word, in Conversation, in Charity, in Spirit, in Faith, in Purity, 1 Tim. iv. 12. And more briefly, ver. 16. Take heed unto thy self,
And he charges Titus, That in all things he shew himself a Pattern of good Works, Tit. ii. 7. As there is a Special Designation to the Office of the Ministry,
And he charges Titus, That in all things he show himself a Pattern of good Works, Tit. ii. 7. As there is a Special Designation to the Office of the Ministry,
If they be Guilty of this latter, they pull all down that they have Built, they render all their Instructions, Admonitions, Reproofs and Exhortations ineffectual, they obstruct the Truth in or by their Vnrighteousness (for so Rom. i. 18. may be read according to the sense of the word NONLATINALPHABET;) they hinder the Force and Vertue of the Truth on themselves,
If they be Guilty of this latter, they pull all down that they have Built, they render all their Instructions, Admonitions, Reproofs and Exhortations ineffectual, they obstruct the Truth in or by their Unrighteousness (for so Rom. i. 18. may be read according to the sense of the word;) they hinder the Force and Virtue of the Truth on themselves,
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It is observ'd by a Traveller of good Repute, that Atheism thrives in Italy, because they see so much of the Cheats and Juggles of many of the Priests, and that Interest is all their Religion.
It is observed by a Traveller of good Repute, that Atheism thrives in Italy, Because they see so much of the Cheats and Juggles of many of the Priests, and that Interest is all their Religion.
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Indeed, some of us are apt to entertain this False Apprehension, That the things before-mention'd, viz. Right Opinions, Preaching of True Doctrin, Conformity to the Church's Order and Discipline are sufficient,
Indeed, Some of us Are apt to entertain this False Apprehension, That the things beforementioned, viz. Right Opinions, Preaching of True Doctrine, Conformity to the Church's Order and Discipline Are sufficient,
They teach others what they are to do, but are regardless of their own Actions. They are hot for Ceremonies, but cool and indifferent in the Practice of Religion.
They teach Others what they Are to do, but Are regardless of their own Actions. They Are hight for Ceremonies, but cool and indifferent in the Practice of Religion.
Let us therefore Correct our Conceptions concerning these Matters, and perswade our selves that a Vitious Life is as contrary to God and Religion as Erroneous Doctrines;
Let us Therefore Correct our Conceptions Concerning these Matters, and persuade our selves that a Vicious Life is as contrary to God and Religion as Erroneous Doctrines;
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that to break one of the Commandments, is as bad or worse than to deny an Article of the Creed; that Drunkenness, Swearing, Uncleanness, are as black Crimes as Schism.
that to break one of the commandments, is as bad or Worse than to deny an Article of the Creed; that drunkenness, Swearing, Uncleanness, Are as black Crimes as Schism.
Yea, let us be convinced, that by Prophaness and Wickedness the Comliness of our Worship is rendred Deformed, our most Decent Rites become Sordid, our White Garments are Stain'd and Polluted.
Yea, let us be convinced, that by Profaneness and Wickedness the Comeliness of our Worship is rendered Deformed, our most Decent Rites become Sordid, our White Garments Are Stained and Polluted.
Let us fix upon our Minds that of the Devout Abbot of Claraval, What will our Canonical Ordination profit us if we live Vncanonically? To be sound in the Faith, to Preach it to others, to be Peaceable and Orderly,
Let us fix upon our Minds that of the Devout Abbot of Claraval, What will our Canonical Ordination profit us if we live Uncanonically? To be found in the Faith, to Preach it to Others, to be Peaceable and Orderly,
for the Order and Discipline of the Antient Christians, think himself obliged also to live the Life of a Primitive Saint. You see your Calling, Brethren;
for the Order and Discipline of the Ancient Christians, think himself obliged also to live the Life of a Primitive Saint. You see your Calling, Brothers;
and raised the Walls of Thebes. There is more to be done in the Building that I have been Discoursing of, in the Erecting of the Walls of the Spiritual Ierusalem. It is a Work of great Difficulty,
and raised the Walls of Thebes. There is more to be done in the Building that I have been Discoursing of, in the Erecting of the Walls of the Spiritual Ierusalem. It is a Work of great Difficulty,
to keep the Old Heresies from reviving, and to stifle the Modern Follies and Fancies; dexterously to reclaim the Erring World, manfully to confront the Disorders of a degenerate Age;
to keep the Old Heresies from reviving, and to stifle the Modern Follies and Fancies; dexterously to reclaim the Erring World, manfully to confront the Disorders of a degenerate Age;
Who now is not ready to infer, that so Weighty a Function, requires such Workmen that need not to be ashamed? Every Block will not make a Mercury, a Messenger of God, an Ambassador of Christ.
Who now is not ready to infer, that so Weighty a Function, requires such Workmen that need not to be ashamed? Every Block will not make a Mercury, a Messenger of God, an Ambassador of christ.
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His Character is Great and Worthy, and hath an indelible Honour annexed to it, and therefore is not to be the Portion of the Meanest and most Abject Souls,
His Character is Great and Worthy, and hath an indelible Honour annexed to it, and Therefore is not to be the Portion of the Meanest and most Abject Souls,
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and accordingly deprived of the Exercise, of their Office, and the Priviledges that attended it, They ought not, saith he, to enjoy the Honour of Priests,
and accordingly deprived of the Exercise, of their Office, and the Privileges that attended it, They ought not, Says he, to enjoy the Honour of Priests,
IF some of you, upon the reading of these words, shall put the same Question to me that the Ethiopian Eunuch did to Philip, Of whom speaketh the Prophet this? you may soon have this Demand assoiled by consulting the Context and Neighbouring Verses.
IF Some of you, upon the reading of these words, shall put the same Question to me that the Ethiopian Eunuch did to Philip, Of whom speaks the Prophet this? you may soon have this Demand assoiled by consulting the Context and Neighbouring Verses.
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There you will see is foretold the Ruin of Tyre, a City in Syrophoenicia, one of the three Provinces of Syria. There is described the Overthrow of that Great and Famous City,
There you will see is foretold the Ruin of Tyre, a city in Syro-phoenicia, one of the three Provinces of Syria. There is described the Overthrow of that Great and Famous city,
so noted for Trading and Merchandizing, as being indeed the Great Empory of the World. This whole Chapter, wherein my Text is, is no other than a Passionate Lamentation of the Destruction of that Place.
so noted for Trading and Merchandising, as being indeed the Great Empory of the World. This Whole Chapter, wherein my Text is, is no other than a Passionate Lamentation of the Destruction of that Place.
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You will find this expressed according to the usual Skill and Art of Orators, who are wont to comply with that Maxim, that Contraries being set one against another are the more advantageously display'd and illustrated.
You will find this expressed according to the usual Skill and Art of Orators, who Are wont to comply with that Maxim, that Contraries being Set one against Another Are the more advantageously displayed and illustrated.
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Accordingly this Chapter consists of these two Principal Parts, 1st. A Description of the former Bravery and Glory of that City, (from the beginning of the Chapter to the 26th ver.) 2dly.
Accordingly this Chapter consists of these two Principal Parts, 1st. A Description of the former Bravery and Glory of that city, (from the beginning of the Chapter to the 26th for.) 2dly.
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Its unavoidable Ruin and Destruction, with the sad Allarm it gives to other Nations and Neighbouring Countries (from the 26th ver. to the End of the Chapter.)
Its unavoidable Ruin and Destruction, with the sad Alarm it gives to other nations and Neighbouring Countries (from the 26th for. to the End of the Chapter.)
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I begin with the First Division of the Chapter, which compriseth in it the Former Splendor and Grandeur of Tyre: And there these Five Topicks are remarkable.
I begin with the First Division of the Chapter, which compriseth in it the Former Splendour and Grandeur of Tyre: And there these Five Topicks Are remarkable.
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1st. Her Fit and Convenient Situation, at once both Lovely and Vseful, ver. 3, 4. She was inviron'd with the Waters, and all the Compass of that Great City was but as one Main Port. Like a Promontory it stood into the Sea, and so was Commodious for Resort unto from divers Countries.
1st. Her Fit and Convenient Situation, At once both Lovely and Useful, ver. 3, 4. She was environed with the Waters, and all the Compass of that Great city was but as one Main Port. Like a Promontory it stood into the Sea, and so was Commodious for Resort unto from diverse Countries.
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2dly, Described her Naval Force (in the five next Verses.) The sum of all that is said there is This, That she was famed for Excellent Shipping, that the Vessels she sent Abroad for Trafick were bravely Adorned, that their Tackle was Rich and Costly, their Sails being not of plain Canvas,
2dly, Described her Naval Force (in the five next Verses.) The sum of all that is said there is This, That she was famed for Excellent Shipping, that the Vessels she sent Abroad for Traffic were bravely Adorned, that their Tackle was Rich and Costly, their Sails being not of plain Canvas,
They were Trained and Tutored here, and were in Pay under these Noble Tyrians. The Persians, Lydians, and Moors were all glad to be Listed and Entertained Soldiers under them.
They were Trained and Tutored Here, and were in Pay under these Noble Tyrians. The Persians, Lydians, and Moors were all glad to be Listed and Entertained Soldiers under them.
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The meaning of which probably is this, that the Tallest of these Foreign Soldiers, or of the Martial Tyrians and Phoenicians themselves seem'd to be of a very Low Stature,
The meaning of which probably is this, that the Tallest of these Foreign Soldiers, or of the Martial Tyrians and Phoenicians themselves seemed to be of a very Low Stature,
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4thly, Their Negotiation, Merchandize and Trafick with other Nations, and consequently their Wealth and Riches are most excellently deciphered from the 11th Verse even to the 25th.
4thly, Their Negotiation, Merchandise and Traffic with other nations, and consequently their Wealth and Riches Are most excellently deciphered from the 11th Verse even to the 25th.
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We read that Hieram, a former King of this Place, and of all Phoenicia, was a Merchandizer by Sea, 1 Kings ix. 27, 28. So that we need not wonder at what is said here, that the Merchants were Princes. And that all that Country was Famous for this way of Trafick is attested by Diodore of Sicily, and by Eustathius, and others.
We read that Hieramax, a former King of this Place, and of all Phoenicia, was a Merchandizer by Sea, 1 Kings ix. 27, 28. So that we need not wonder At what is said Here, that the Merchant's were Princes. And that all that Country was Famous for this Way of Traffic is attested by Diodore of Sicily, and by Eustathius, and Others.
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But from the Huge Bill of Trade which you meet with here I might take occasion by the by to enter this Caution, that we are not to imagine that Trafick and Commerce are Unlawful,
But from the Huge Bill of Trade which you meet with Here I might take occasion by the by to enter this Caution, that we Are not to imagine that Traffic and Commerce Are Unlawful,
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and because (as we are told by the Learned) those that sold Doves were reckon'd by the Iews as Infamous Persons, in the same Rank with Gamesters, Panders, and Thieves.
and Because (as we Are told by the Learned) those that sold Dove were reckoned by the Iews as Infamous Persons, in the same Rank with Gamesters, Panders, and Thieves.
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Another Particular remains, which is the 5th and last, viz. the Renown which that Great City had gain'd among all Nations, the General Applause which it had purchased, ver. 25. Tyrus was not only Rich and Happy at Home,
another Particular remains, which is the 5th and last, viz. the Renown which that Great city had gained among all nations, the General Applause which it had purchased, ver. 25. Tyre was not only Rich and Happy At Home,
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But Sin and Vice deform and discredit any Place, and fit it for Ruin. And so now I am to pass (but loth I am to do it) from the former Felicity of Tyre, to her present Misery and Destruction; (and this is enlarg'd upon from the 25th Verse to the End of the Chapter.) Her Overthrow is represented in an Excellent Metaphor, in v. 26. [ Thy Rowers have brought thee into great Waters, the East Wind hath broken thee in the midst of the Seas.
But since and Vice deform and discredit any Place, and fit it for Ruin. And so now I am to pass (but loath I am to do it) from the former Felicity of Tyre, to her present Misery and Destruction; (and this is enlarged upon from the 25th Verse to the End of the Chapter.) Her Overthrow is represented in an Excellent Metaphor, in v. 26. [ Thy Rowers have brought thee into great Waters, the East Wind hath broken thee in the midst of the Seas.
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It would savour too much of School to repeat Horace his Verses, wherein he Elegantly compares Rome to a Vessel on the Main. And if you consider that these Tyrians were Situated on the Mediterranean, and so were in the constant sight of the Sea, and daily beheld their own and others Ships riding on the Waves, you will not then deny that This Comparison and Allegory are most fitly here applied.
It would savour too much of School to repeat Horace his Verses, wherein he Elegantly compares Room to a Vessel on the Main. And if you Consider that these Tyrians were Situated on the Mediterranean, and so were in the constant sighed of the Sea, and daily beheld their own and Others Ships riding on the Waves, you will not then deny that This Comparison and Allegory Are most fitly Here applied.
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or, in the most obvious Sense, thy Famous Mariners and Skilful Masters of Ships) and thy Calkers (that is, all Inferior Persons subservient to the making, building,
or, in the most obvious Sense, thy Famous Mariners and Skilful Masters of Ships) and thy Calkers (that is, all Inferior Persons subservient to the making, building,
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or mending of thy Ships, the Skilful Carpenters and Shipwrights employ'd in the repairing of thy Vessels) and the Occupiers of thy Merchandize (i.e. all thy Chapmen,
or mending of thy Ships, the Skilful Carpenters and Shipwrights employed in the repairing of thy Vessels) and the Occupiers of thy Merchandise (i.e. all thy Chapmen,
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And it follows in the 28th Verse, The Suburbs shall shake at the sound of the cry of thy Pilots, which most elegantly and Poetically expresseth the Horrid Noise and Outcry of the perishing Tyrians (as indeed the Stile of the Prophet in this Chapter is not inferiour to the best of Poets.) The three insuing Verses relate the Resentment which other Nations that traded with them shall have of their Ruin, which is summed up in those few words (comprehending all that had been said in the Antithesis throughout the Chapter concerning their Preceding Glory and Present Misery) v. 32. What City is like Tyrus,
And it follows in the 28th Verse, The Suburbs shall shake At the found of the cry of thy Pilots, which most elegantly and Poetically Expresses the Horrid Noise and Outcry of the perishing Tyrians (as indeed the Style of the Prophet in this Chapter is not inferior to the best of Poets.) The three ensuing Verses relate the Resentment which other nations that traded with them shall have of their Ruin, which is summed up in those few words (comprehending all that had been said in the Antithesis throughout the Chapter Concerning their Preceding Glory and Present Misery) v. 32. What city is like Tyre,
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for its Military Force, Fame and Renown? And what City like Tyrus now for its sudden but inevitable Calamity? She sat like a Lady, abounding in Bravery and Luxury, encircled with all manner of Earthly Felicity,
for its Military Force, Fame and Renown? And what city like Tyre now for its sudden but inevitable Calamity? She sat like a Lady, abounding in Bravery and Luxury, encircled with all manner of Earthly Felicity,
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On which we may ground these two Propositions, 1. That all Warlike Provision shall prove Successless, all Weapons Useless and Insignificant in the hands of a Sinful People.
On which we may ground these two Propositions, 1. That all Warlike Provision shall prove Successless, all Weapons Useless and Insignificant in the hands of a Sinful People.
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And to that end let us earnestly supplicate and implore the God of Heaven, that it may make such an Impression on our Hearts and Lives, that we may never Actually feel and suffer what I am to treat of.
And to that end let us earnestly supplicate and implore the God of Heaven, that it may make such an Impression on our Hearts and Lives, that we may never Actually feel and suffer what I am to Treat of.
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It was built on a Rock, and there had its Name in the Hebrew; and it is likely the Prophet Zachary alludes to this in his 9th Chap. v. 3. Tyre was not only surrounded and guarded by the Sea, the Waves whereof stood up as in a Body to protect and defend it,
It was built on a Rock, and there had its Name in the Hebrew; and it is likely the Prophet Zachary alludes to this in his 9th Chap. v. 3. Tyre was not only surrounded and guarded by the Sea, the Waves whereof stood up as in a Body to Pact and defend it,
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when by the Abuse of their Plenty and Prosperity they grew Loose and Wanton, and unworthily provoked Him who was the Donour of those earthly Blessings,
when by the Abuse of their Plenty and Prosperity they grew Lose and Wanton, and unworthily provoked Him who was the Donor of those earthly Blessings,
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and by unspeakable Labour and Toil, by a Bridge of Stones which he had amassed together in the Deep, he reached them at last, and miserably confounded them.
and by unspeakable Labour and Toil, by a Bridge of Stones which he had amassed together in the Deep, he reached them At last, and miserably confounded them.
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Thus in a sense more Literal than perhaps you imagined, all their Men of War did fall into the midst of the Sea. Some think the Destruction of Tyre by the Macedonians was foretold in Isaiah 23. 1. where by the Land of Chittim is meant Macedonia, others say Cilicia, whence Alexander came to them.
Thus in a sense more Literal than perhaps you imagined, all their Men of War did fallen into the midst of the Sea. some think the Destruction of Tyre by the Macedonians was foretold in Isaiah 23. 1. where by the Land of Chittim is meant Macedonia, Others say Cilicia, whence Alexander Come to them.
Is it not evident that Prodigality and Luxury, Revelling and Rioting, Pride and Idleness, Whoredom and Adultery by their own proper Efficacy and malign Influence blast the fairest Estates,
Is it not evident that Prodigality and Luxury, Reveling and Rioting, Pride and Idleness, Whoredom and Adultery by their own proper Efficacy and malign Influence blast the Fairest Estates,
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And you will confess this to be Rational, if you consider the Grounds why God is pleased to bless a People or Person with the Affluence of Wealth and Worldly Goods, viz. that they may use them to the setting forth of his Praise and Glory, that they may make them conduce to the designs of Vertue and Religion, that they may by Them serve their Maker with a chearful and contented Spirit, that they may be encouraged to do Good and to communicate,
And you will confess this to be Rational, if you Consider the Grounds why God is pleased to bless a People or Person with the Affluence of Wealth and Worldly Goods, viz. that they may use them to the setting forth of his Praise and Glory, that they may make them conduce to the designs of Virtue and Religion, that they may by Them serve their Maker with a cheerful and contented Spirit, that they may be encouraged to do Good and to communicate,
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It is the Blessing of the Lord that maketh Rich, and if we will not study to gain that Blessing by consecrating our selves and services unto Him, it is no wonder that we lie under the Curse of Poverty and Necessity.
It is the Blessing of the Lord that makes Rich, and if we will not study to gain that Blessing by consecrating our selves and services unto Him, it is no wonder that we lie under the Curse of Poverty and Necessity.
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Having thus given you a short Account of the Remark which I made upon the words, I am to shew you now of what Great Vse it may be in our Lives and Conversations, which is the chief thing I intended.
Having thus given you a short Account of the Remark which I made upon the words, I am to show you now of what Great Use it may be in our Lives and Conversations, which is the chief thing I intended.
and out of the reach of all Fiction, that with God and Religion we shall be blessed likewise with such a Portion of Riches as shall be most serviceable to our best Ends. God oftentimes showrs down Wealth with a plentiful Hand on his Friends and Favourites.
and out of the reach of all Fiction, that with God and Religion we shall be blessed likewise with such a Portion of Riches as shall be most serviceable to our best Ends. God oftentimes showers down Wealth with a plentiful Hand on his Friends and Favourites.
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A Person or Nation that sincerely endeavours to purchase True Wisdom (which consists in Righteousness and Holiness) shall find that in her left hand are Riches and Honours.
A Person or nation that sincerely endeavours to purchase True Wisdom (which consists in Righteousness and Holiness) shall find that in her left hand Are Riches and Honours.
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2. Thank God that you have so long enjoyed the Blessings of Plenty and Trafick: Bless his Holy Name that you are not deprived of these Earthly Benefits and Favours, notwithstanding the Forfeiture you have made of them by your repeated Provocations, by your multiplied Enormities, and Rebellions against God. Yet,
2. Thank God that you have so long enjoyed the Blessings of Plenty and Traffic: Bless his Holy Name that you Are not deprived of these Earthly Benefits and Favours, notwithstanding the Forfeiture you have made of them by your repeated Provocations, by your multiplied Enormities, and Rebellions against God. Yet,
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and remember how the Great Metropolis of this Nation, the Royal Chamber, the Universal Exchange for Trafick, was by a most astonishing Conflagration laid in Ashes in four days.
and Remember how the Great Metropolis of this nation, the Royal Chamber, the Universal Exchange for Traffic, was by a most astonishing Conflagration laid in Ashes in four days.
I mention this the rather because I look upon it as one of the Greatest and Notablest Instances of God's consuming the Riches and Merchandize of a People in the day of their Ruin that ever happen'd.
I mention this the rather Because I look upon it as one of the Greatest and Notablest Instances of God's consuming the Riches and Merchandise of a People in the day of their Ruin that ever happened.
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This will guard you against your Enemies Swords, this will be a Preservative and Antidote against the Pestilence, this will be your Skreen against the Flames:
This will guard you against your Enemies Swords, this will be a Preservative and Antidote against the Pestilence, this will be your Skreen against the Flames:
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In brief, this will succeed and prosper all your Secular Enterprizes, secure and increase your Incomes, restore and establish a Free Trade and Commerce, crown you with Plenty and Abundance,
In brief, this will succeed and prosper all your Secular Enterprises, secure and increase your Incomes, restore and establish a Free Trade and Commerce, crown you with Plenty and Abundance,
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as you consult your Profit and Advantage in this World, as you are willing to buy and sell, and get gain, as you wish for Earthly Happiness and Success,
as you consult your Profit and Advantage in this World, as you Are willing to buy and fell, and get gain, as you wish for Earthly Happiness and Success,
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as you desire to Thrive in all your Negotiations and Traficks, be careful that you addict not your selves to any known Vice, that you shun all the Paths of Sin and Wickedness,
as you desire to Thrive in all your Negotiations and Traficks, be careful that you addict not your selves to any known Vice, that you shun all the Paths of since and Wickedness,
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but especially let me request you to renounce those Lusts which do more immediately and forcibly call down this Punishment which is foretold in the Text,
but especially let me request you to renounce those Lustiest which do more immediately and forcibly call down this Punishment which is foretold in the Text,
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He that is slothful in his work, is brother to him that is a great waster, saith the Great Master of Oeconomicks and Politicks, Prov. xviii. 9. He becometh poor that dealeth with a slack hand,
He that is slothful in his work, is brother to him that is a great waster, Says the Great Master of Economics and Politics, Curae xviii. 9. He Becometh poor that deals with a slack hand,
but the hand of the diligent maketh rich, saith the same Inspired Author, Prov. x. 4. Which is expressed in other words in Chap. xiii. ver. 4. The soul of the sluggard desireth, and hath nothing, but the soul of the diligent shall be made fat.
but the hand of the diligent makes rich, Says the same Inspired Author, Curae x. 4. Which is expressed in other words in Chap. xiii. ver. 4. The soul of the sluggard Desires, and hath nothing, but the soul of the diligent shall be made fat.
25. And they were not only conceited of their Beauty, Preferment and Riches, but their Extravagant Vanity and Pride of Apparel may be guess'd from their Fantastick and Gaudy Trimming of their Ships, which this Chapter mentions.
25. And they were not only conceited of their Beauty, Preferment and Riches, but their Extravagant Vanity and Pride of Apparel may be guessed from their Fantastic and Gaudy Trimming of their Ships, which this Chapter mentions.
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and by that course expose themselves and Families to Ruin and Destruction? May we not see others (and we need not go far to spy them) who are so lavish in their Garb and Apparel, that it is to be thought their almost starv'd Bellies cry shame of their Pride?
and by that course expose themselves and Families to Ruin and Destruction? May we not see Others (and we need not go Far to spy them) who Are so lavish in their Garb and Apparel, that it is to be Thought their almost starved Bellies cry shame of their Pride?
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Thirdly, Intemperance and Excess in Eating and Drinking are Sins which in their own nature prove the Overthrow of the Wealthiest and most Thriving People.
Thirdly, Intemperance and Excess in Eating and Drinking Are Sins which in their own nature prove the Overthrow of the Wealthiest and most Thriving People.
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Where this Vice prevails and gets the mastery, all Serious Employment is laid aside, and Gratifying the Wanton Appetite is the only Business and Dispatch.
Where this Vice prevails and gets the mastery, all Serious Employment is laid aside, and Gratifying the Wanton Appetite is the only Business and Dispatch.
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Now no other Penalty can be imagined to be the result of This than what the Wise Man hath awarded, Prov. xxiii. 21. The Drunkard and the Glutton shall come to Poverty.
Now no other Penalty can be imagined to be the result of This than what the Wise Man hath awarded, Curae xxiii. 21. The Drunkard and the Glutton shall come to Poverty.
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May it not too frequently be observ'd in Great Cities, that the Dining Room empties the Shop; the Overloaded Board impoverisheth the Counter, and the Table devours all the House?
May it not too frequently be observed in Great Cities, that the Dining Room empties the Shop; the Overloaded Board impoverisheth the Counter, and the Table devours all the House?
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Fourthly, The inseparable attendant of Luxury is Lewdness and Vncleanness; and I wish the lamentable Experience of this Age did not too notoriously verify what I am to suggest to them, That in Lewdness is Decay and great Want;
Fourthly, The inseparable attendant of Luxury is lewdness and Uncleanness; and I wish the lamentable Experience of this Age did not too notoriously verify what I am to suggest to them, That in lewdness is Decay and great Want;
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Fifthly, Perswade your selves that all Injustice and Extortion (although they may seem to be Thriving and Profitable for a time) shall at last redound to your greatest Loss and Damage even in this World.
Fifthly, Persuade your selves that all Injustice and Extortion (although they may seem to be Thriving and Profitable for a time) shall At last redound to your greatest Loss and Damage even in this World.
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You read that this was part of the Complaint against Tyre, That by the multitude of her Merchandize she filled the midst of her with Violence, Ezek. xxviii. 16. As they were Great Traders,
You read that this was part of the Complaint against Tyre, That by the multitude of her Merchandise she filled the midst of her with Violence, Ezekiel xxviii. 16. As they were Great Traders,
so they were Great Oppressors, and by being the former they learnt to be the latter, that is, they found they had great Opportunities of Defrauding and Exacting,
so they were Great Oppressors's, and by being the former they learned to be the latter, that is, they found they had great Opportunities of Defrauding and Exacting,
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Remember the Aphorism of that Infallible Writer whom I have so often cited, He that oppresseth the poor to increase his Riches, shall surely come to want.
remember the Aphorism of that Infallible Writer whom I have so often cited, He that Oppresses the poor to increase his Riches, shall surely come to want.
But rather expect that for your being Hard-hearted to the Poor, and denying them what is due to their Necessitous Condition, you shall one day come to Poverty your selves;
But rather expect that for your being Hardhearted to the Poor, and denying them what is due to their Necessitous Condition, you shall one day come to Poverty your selves;
It is just with God to Curse you in your ▪ Six Days labours, when you will not devote your selves to him on the Seventh, which he hath Blessed and Hallowed to himself.
It is just with God to Curse you in your ▪ Six Days labours, when you will not devote your selves to him on the Seventh, which he hath Blessed and Hallowed to himself.
If your rob God of his Due, he may justly permit others to purloin from you. If you be neglectful of God's House, why should you look that he will prosper you in yours? If you will not find Time for God, how can you hope to have any Successful to your selves? If your cry be like that of the prophane and wordly Israelites, Amos viii. 5. When will the New Moons and Sabbaths be over, that we may set forth Corn and Wheat, that we may buy and sell,
If your rob God of his Endue, he may justly permit Others to purloin from you. If you be neglectful of God's House, why should you look that he will prosper you in yours? If you will not find Time for God, how can you hope to have any Successful to your selves? If your cry be like that of the profane and wordly Israelites, Amos viii. 5. When will the New Moons and Sabbaths be over, that we may Set forth Corn and Wheat, that we may buy and fell,
Besides, how often doth it happen that the Covetous and Ravenous Desires of Worldly Men are blasted by the just Judgment of God? As our Saviour observes of the Sodomites, They bought, they sold, and then it rained Fire and Brimstone from Heaven, and destroy'd them all.
Beside, how often does it happen that the Covetous and Ravenous Desires of Worldly Men Are blasted by the just Judgement of God? As our Saviour observes of the Sodomites, They bought, they sold, and then it reigned Fire and Brimstone from Heaven, and destroyed them all.
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And thus you see what Sins they are which either in their own Nature, or by the just Hand of God, undermine the Temporal Welfare and Prosperity of a Nation.
And thus you see what Sins they Are which either in their own Nature, or by the just Hand of God, undermine the Temporal Welfare and Prosperity of a nation.
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and I doubt not but most of these were instrumental in the Destruction of Tyre. The Design of this Discourse is, that they may not be so of England. That Place and This run parallel in many things;
and I doubt not but most of these were instrumental in the Destruction of Tyre. The Design of this Discourse is, that they may not be so of England. That Place and This run parallel in many things;
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for she was an Isle before Alexander the Great 's time, who with almost incredible Labour join'd it to the Continent, that he might the more easily come at it and conquer it.
for she was an Isle before Alexander the Great is time, who with almost incredible Labour joined it to the Continent, that he might the more Easily come At it and conquer it.
Tyre was celebrated for its Delightful and Happy Soil, in so much that the Inhabitants of it are said to be in Eden the Garden of God, in Paradise, as the LXX render it, Ezek. xxviii. 13. And this Country of ours on the same account hath been taken of old for the Fortunate Islands. It is divided from the World,
Tyre was celebrated for its Delightful and Happy Soil, in so much that the Inhabitants of it Are said to be in Eden the Garden of God, in Paradise, as the LXX render it, Ezekiel xxviii. 13. And this Country of ours on the same account hath been taken of old for the Fortunate Islands. It is divided from the World,
The Great City of this our Isle may be call'd the Mart of Nations, as Tyre is, Isai. xxiii. 3. It may deserve that High Character which is given in the same place, The Crowning City, whose Merchants are Princes, whose Trafickers are the Honourable of the Earth.
The Great city of this our Isle may be called the Mars of nations, as Tyre is, Isaiah xxiii. 3. It may deserve that High Character which is given in the same place, The Crowning city, whose Merchant's Are Princes, whose Traffickers Are the Honourable of the Earth.
The Tyrians heaped up all their Vast Stock, and amassed together their Prodigious Riches and Treasures for the Babylonians. O that We may not by our Crying Sins and Provocations call in as Merciless Enemies to seize on us, and devour us!
The Tyrians heaped up all their Vast Stock, and amassed together their Prodigious Riches and Treasures for the Babylonians. Oh that We may not by our Crying Sins and Provocations call in as Merciless Enemies to seize on us, and devour us!
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Our Sins are far greater than those of Tyre and Sidon, than those of Capernaum and Bethsaida. Yea, Sodom was burnt to Ashes for the very Sins that reign amongst us,
Our Sins Are Far greater than those of Tyre and Sidon, than those of Capernaum and Bethsaida. Yea, Sodom was burned to Ashes for the very Sins that Reign among us,
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To shut up all, with some Allusion to the Metaphor which we find in our Poetick Prophet here (for I shall not refuse to make use of it, seeing it is here offer'd to me by the Holy Ghost, who is pleased to use it;
To shut up all, with Some Allusion to the Metaphor which we find in our Poetic Prophet Here (for I shall not refuse to make use of it, seeing it is Here offered to me by the Holy Ghost, who is pleased to use it;
and so to conclude.) Let us implore the Divine Goodness, to preserve in Safety this Great and Rich Vessel wherein we of this Church and Nation are Embarked,
and so to conclude.) Let us implore the Divine goodness, to preserve in Safety this Great and Rich Vessel wherein we of this Church and nation Are Embarked,
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And thus having the Holy Iesus for our Master, Conduct, and Pilot, we cannot fail by his Guidance and Merits, to arrive at the Safe Port even of Temporal Felicity and Repose here,
And thus having the Holy Iesus for our Master, Conduct, and Pilot, we cannot fail by his Guidance and Merits, to arrive At the Safe Port even of Temporal Felicity and Repose Here,
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GEN. XIV. 14. And when Abram heard that his Brother was taken Captive, he armed his trained Servants, born in his own House, three hundred and eighteen, and pursued them unto Dan.
GEN. XIV. 14. And when Abram herd that his Brother was taken Captive, he armed his trained Servants, born in his own House, three hundred and eighteen, and pursued them unto Dan.
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WE read in the beginning of this Chapter, that four Assyrian Kings, or Petty Princes, having in an Hostile manner Invaded some parts of Palestine, fought with the five Kings or Governors that were particularly concern'd in those Places,
WE read in the beginning of this Chapter, that four assyrian Kings, or Petty Princes, having in an Hostile manner Invaded Some parts of Palestine, fought with the five Kings or Governors that were particularly concerned in those Places,
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It appears from this place that this Holy Patriarch had brought up his Household to handle their Arms, that if he and they should be Invaded by Sons of Violence, they might be able, and have Skill too to Secure themselves,
It appears from this place that this Holy Patriarch had brought up his Household to handle their Arms, that if he and they should be Invaded by Sons of Violence, they might be able, and have Skill too to Secure themselves,
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And that you may know that this was a Lawful Act, and a Laudable Enterprize, you find this Renowned Warrior at his return from the Battle entertain'd by the Priest of the most High God.
And that you may know that this was a Lawful Act, and a Laudable Enterprise, you find this Renowned Warrior At his return from the Battle entertained by the Priest of the most High God.
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18. He generously and liberally Treated him and his Trained Soldiers after the Fatigues of War, thereby shewing how well he resented that Brave Military Action.
18. He generously and liberally Treated him and his Trained Soldiers After the Fatigues of War, thereby showing how well he resented that Brave Military Actium.
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And then secondly, as he was a Priest, he Blessed him, ver. 19. And it is observable that the Blessing hath peculiar respect to that Warlike Expedition, and the Success of it:
And then secondly, as he was a Priest, he Blessed him, ver. 19. And it is observable that the Blessing hath peculiar respect to that Warlike Expedition, and the Success of it:
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20. Whence it is manifest that when Abraham and his Confederates return'd from the Victory over the Four Eastern Kings that had Sack'd Sodom, the Fact was approved of by God's High Priest.
20. Whence it is manifest that when Abraham and his Confederates returned from the Victory over the Four Eastern Kings that had Sacked Sodom, the Fact was approved of by God's High Priest.
And moreover, the Legitimacy and Goodness of it may be concluded from the Behaviour of the Generous Patriarch himself, who (as it is expresly recorded) gave Melchisedech Tithes of all, v. 20. He presented him with the Tenths of the Spoils which he took in that War;
And moreover, the Legitimacy and goodness of it may be concluded from the Behaviour of the Generous Patriarch himself, who (as it is expressly recorded) gave Melchizedek Tithes of all, v. 20. He presented him with the Tenths of the Spoils which he took in that War;
and the first Instance is that which I have mention'd, viz. of the Kings of the East Warring with the Kings or Rulers of the Five Cities in Canaan. And the first Good Man we read of that Exercised in Military Fears,
and the First Instance is that which I have mentioned, viz. of the Kings of the East Warring with the Kings or Rulers of the Five Cities in Canaan. And the First Good Man we read of that Exercised in Military Fears,
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So Iacob, his Grandson, who was a Meek and Patient Man (of which there are several Proofs in the History of his Life) tells us himself, That he took a portion of land out of the hand of the Ammorites with his sword and with his bow, Gen. xlviii. 22. He speaks of the Land which Abraham had purchas'd of Hamor the Father of Shechem for a Hundred Pieces of Silver, designing it for a Burial Place,
So Iacob, his Grandson, who was a Meek and Patient Man (of which there Are several Proofs in the History of his Life) tells us himself, That he took a portion of land out of the hand of the Amorites with his sword and with his bow, Gen. xlviii. 22. He speaks of the Land which Abraham had purchased of Hamor the Father of Shechem for a Hundred Pieces of Silver, designing it for a Burial Place,
but afterwards, when this Patriarch had occasion to remove to some part of Canaan, which was at a considerable distance from this piece of Ground, some Shechemites (of the Race of the Amorites ) seiz'd on it,
but afterwards, when this Patriarch had occasion to remove to Some part of Canaan, which was At a considerable distance from this piece of Ground, Some Shechemites (of the Raze of the amorites) seized on it,
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And this further appears from the known Examples of Moses, Iosuah, and some of the Iudges, who even by God's Appointment were Men of War, and actually engag'd in Battels.
And this further appears from the known Examples of Moses, Joshua, and Some of the Judges, who even by God's Appointment were Men of War, and actually engaged in Battles.
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In the Book of Iob, who is thought to have liv'd about Moses 's time, there is an admirable Description given of the War-Horse, and that by the Almighty himself, Chap. xxxix. ver. 19, 20, &c. which intimates, yea more than intimates the Usefulness of that Noble Creature (if there be Occasion) in Affairs of War. We know that God prescribed the Iews certain Laws concerning their Battels, Deut. xx. 10, 15. and therefore the Practice of them was not displeasing to him.
In the Book of Job, who is Thought to have lived about Moses is time, there is an admirable Description given of the War-Horse, and that by the Almighty himself, Chap. xxxix. ver. 19, 20, etc. which intimates, yea more than intimates the Usefulness of that Noble Creature (if there be Occasion) in Affairs of War. We know that God prescribed the Iews certain Laws Concerning their Battles, Deuteronomy xx. 10, 15. and Therefore the Practice of them was not displeasing to him.
The Wars of the Israelites are call'd the Wars of the Lord, a very High and Honourable Title, Numb. xxi. 14. xxxi. 3. And the Vengeance of the Lord, 1 Sam. xviii. 7. xxv. 8. It is very observable what is said of King David, 2 Sam. 1. 18. He had them teach the Children of Iudah the use of the Bow;
The Wars of the Israelites Are called the Wars of the Lord, a very High and Honourable Title, Numb. xxi. 14. xxxi. 3. And the Vengeance of the Lord, 1 Sam. xviii. 7. xxv. 8. It is very observable what is said of King David, 2 Sam. 1. 18. He had them teach the Children of Iudah the use of the Bow;
he ordered his Commanders and Officers to discipline his Subjects, and instruct them in the Arts of War. I know some would have us understand here by the Bow King David 's Lamentation on the Death of Saul and Ionathan, occasioned by the Philistin Archers: For this reason, say they, the Funeral Song it self is call'd the Bow. Or, others think it may have that Denomination with respect to the Bow of Ionathan, which turned not back from the blood of the slain, as the Elegy it self saith, ver. 22. But I do not see any Reason at all for such an interpretation:
he ordered his Commanders and Officers to discipline his Subject's, and instruct them in the Arts of War. I know Some would have us understand Here by the Bow King David is Lamentation on the Death of Saul and Ionathan, occasioned by the Philistines Archers: For this reason, say they, the Funeral Song it self is called the Bow. Or, Others think it may have that Denomination with respect to the Bow of Ionathan, which turned not back from the blood of the slave, as the Elegy it self Says, ver. 22. But I do not see any Reason At all for such an Interpretation:
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and gave Order that the Young Men of Iudah should learn the use of the Bow, that they might be avenged on the Philistins who had slain so many of the Israelites by their Skilful and Valiant managing of that Weavon. Wherefore the Wise Prince would have his Subjects (for now they are such) to be as expert in Archery as their Enemies;
and gave Order that the Young Men of Iudah should Learn the use of the Bow, that they might be avenged on the philistines who had slave so many of the Israelites by their Skilful and Valiant managing of that Weavon. Wherefore the Wise Prince would have his Subject's (for now they Are such) to be as expert in Archery as their Enemies;
he would have them to handle their Arms with Skill and Dexterity, especially the Bow and Arrows, which were most in use at that time (as they were indeed among all other Nations of the World,
he would have them to handle their Arms with Skill and Dexterity, especially the Bow and Arrows, which were most in use At that time (as they were indeed among all other nations of the World,
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nay, the Act for Shooting is not repealed at this day) and therefore the Bow or Shooting is put here for the Whole Military Exercise. David, like a Faithful Friend, laments and mourns for the Deceased,
nay, the Act for Shooting is not repealed At this day) and Therefore the Bow or Shooting is put Here for the whole Military Exercise. David, like a Faithful Friend, laments and mourns for the Deceased,
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Therefore it was wisely taken care of that this Iewish People should be taught their Military Postures, that they should know the Word of Command, that they should be instructed to handle their Weapons aright (for this is implied in the use of the Bow ):
Therefore it was wisely taken care of that this Jewish People should be taught their Military Postures, that they should know the Word of Command, that they should be instructed to handle their Weapons aright (for this is implied in the use of the Bow):
and the Habergeons, Neh. iv. 16. And at other times some of the same People wrought with one of their hands in the work, and with the other held a weapon, ver.
and the Habergeons, Neh iv. 16. And At other times Some of the same People wrought with one of their hands in the work, and with the other held a weapon, ver.
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And thus it was the Sense and Perswasion of all the Holy and Wise Men that lived in the time of the Law, and before it, that it was Lawful by Military Force to resist the Enemy;
And thus it was the Sense and Persuasion of all the Holy and Wise Men that lived in the time of the Law, and before it, that it was Lawful by Military Force to resist the Enemy;
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otherwise this Employment and the Persons that belong to it, seeing they are so often mention'd in the New Testament, would at one time or other have met with a Rebuke;
otherwise this Employment and the Persons that belong to it, seeing they Are so often mentioned in the New Testament, would At one time or other have met with a Rebuke;
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There are at least Four Centurions or Roman Captains spoken of in the Evangelical Writings, and all of them are mention'd with a particular, but just Elogy.
There Are At least Four Centurions or Roman Captains spoken of in the Evangelical Writings, and all of them Are mentioned with a particular, but just Eulogy.
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and at the same time added this Testimonial, Verily I have not found so great Faith, no not in all Israel, Matth. viii. 10. He did not Reprove and Condemn this Military Man when he heard him say, ver. 9. I am a Man under Authority, having Soldiers under me:
and At the same time added this Testimonial, Verily I have not found so great Faith, no not in all Israel, Matthew viii. 10. He did not Reprove and Condemn this Military Man when he herd him say, ver. 9. I am a Man under authority, having Soldiers under me:
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And at the same time he plainly saw what the Noble Captain meant by thus displaying his Military Office and Authority, viz. that he thereby intended to Magnify the Supreme Authority which Christ had over all Persons and Things,
And At the same time he plainly saw what the Noble Captain meant by thus displaying his Military Office and authority, viz. that he thereby intended to Magnify the Supreme authority which christ had over all Persons and Things,
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for otherwise he would not have built the Iews a Synagogue, Luke vii. 5. The next Centurion is he that acted the Sherifs part at the Execution of our Blessed Saviour, concerning whom it is particularly recorded, that upon seeing the Strange and Prodigious things which happen'd at that time, he glorified God, saying certainly this was a Righteous Man, Luke 23. 47. or (as in other Evangelists) truly this was the Son of God, Mat. 27. 54. So willing and ready was the Evangelist to tell posterity what were the Convictions and Acknowledgment of this military Person, with relation to our Saviour.
for otherwise he would not have built the Iews a Synagogue, Lycia vii. 5. The next Centurion is he that acted the Sheriffs part At the Execution of our Blessed Saviour, Concerning whom it is particularly recorded, that upon seeing the Strange and Prodigious things which happened At that time, he glorified God, saying Certainly this was a Righteous Man, Lycia 23. 47. or (as in other Evangelists) truly this was the Son of God, Mathew 27. 54. So willing and ready was the Evangelist to tell posterity what were the Convictions and Acknowledgment of this military Person, with Relation to our Saviour.
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An other Centurion is mentioned in the 10th. Chapter of the Acts; he was an Italian Captain of the Soldiers that belonged to the Garison at Caesarea, and became a Proselyte: For which cause he is stiled a devout Man, v. 2. and he had devout Soldiers under him, v. 7. The Character of this Man of Arms is very remarkable, He was one that feared God with all his House, who gave much Alms to the People,
an other Centurion is mentioned in the 10th. Chapter of the Acts; he was an Italian Captain of the Soldiers that belonged to the Garrison At Caesarea, and became a Proselyte: For which cause he is styled a devout Man, v. 2. and he had devout Soldiers under him, v. 7. The Character of this Man of Arms is very remarkable, He was one that feared God with all his House, who gave much Alms to the People,
But we are sure that he preach'd Christ to him, and that thereupon he embraced the Faith, and was admitted into the Society of the Faithful by Baptism. Some Ecclesiastical Historians mention the Centurion at Christs Passion (of whom before) as a true Convert to Christianity,
But we Are sure that he preached christ to him, and that thereupon he embraced the Faith, and was admitted into the Society of the Faithful by Baptism. some Ecclesiastical Historians mention the Centurion At Christ Passion (of whom before) as a true Convert to Christianity,
But St. Luke, an Infallible Writer, puts it beyond all doubt that this Centurion we are now speaking of, was a Baptized Convert. This is much for the honour of Military Men, that the first Persons among the Gentiles that were brought over to the Christian Faith were of that Rank, that Soldiers were the First-fruits of the Gospel among those that had been Pagans.
But Saint Lycia, an Infallible Writer, puts it beyond all doubt that this Centurion we Are now speaking of, was a Baptised Convert. This is much for the honour of Military Men, that the First Persons among the Gentiles that were brought over to the Christian Faith were of that Rank, that Soldiers were the Firstfruits of the Gospel among those that had been Pagans.
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An other Centurion to be named on the present occasion is own Iulius, a Centurion of Augustus's Band, Acts xxvii. 1. whose singular Kindness towards the Apostle, who was his Prisoner in his Voyage toward Rome, is expresly recorded, viz. that when some advised to kill St. Paul, left he should escape in the Shipwreck, this Centurion being willing to save him, kept them from their purpose.
an other Centurion to be nam on the present occasion is own Julius, a Centurion of Augustus's Band, Acts xxvii. 1. whose singular Kindness towards the Apostle, who was his Prisoner in his Voyage towards Room, is expressly recorded, viz. that when Some advised to kill Saint Paul, left he should escape in the Shipwreck, this Centurion being willing to save him, kept them from their purpose.
v. 43. Thus the sacred Writers thought fit to take notice of the Faith, the Convictions, the Prayers and Alms, and the extraordinary Humanity of those of that Profession whom I am discoursing of,
v. 43. Thus the sacred Writers Thought fit to take notice of the Faith, the Convictions, the Prayers and Alms, and the extraordinary Humanity of those of that Profession whom I am discoursing of,
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but they never disparage or disapprove of the Profession and Calling it self, but rather, whilst they so often mention the Persons with Commendation, they tacitly approve of their Employment.
but they never disparage or disapprove of the Profession and Calling it self, but rather, while they so often mention the Persons with Commendation, they tacitly approve of their Employment.
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But that Holy Preacher and Reformer, instead of this, counselled them to do violence to no Man, or (according to the Greek more exactly) to shake or terrify no Man (for nothing more scares and strikes Terror into People than the Violence of Soldiers) to extort from no Man Mony or Goods by forcible means, thence the Title in the Pandects de Concussione: Neither to accuse any falsly, viz. in order to Plunder them and bereave them of their Goods,
But that Holy Preacher and Reformer, instead of this, counseled them to do violence to no Man, or (according to the Greek more exactly) to shake or terrify no Man (for nothing more scares and strikes Terror into People than the Violence of Soldiers) to extort from no Man Money or Goods by forcible means, thence the Title in the Pandects the Concussion: Neither to accuse any falsely, viz. in order to Plunder them and bereave them of their Goods,
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And when they have their NONLATINALPHABET (which is a Latin word Greciz'd, of which sort there are several besides this in the New Testament) when they are pay'd their just Debentures, they ought to be content, and not murmure and mutinie.
And when they have their (which is a Latin word Grecize, of which sort there Are several beside this in the New Testament) when they Are paid their just Debentures, they ought to be content, and not murmur and mutiny.
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That the using of Military Force is lawful seems very clear from St. Paul 's practice, Acts xxiii. 17, 23. He having notice of the Iews Confederacy against him, informed the Chief Captain of it,
That the using of Military Force is lawful seems very clear from Saint Paul is practice, Acts xxiii. 17, 23. He having notice of the Iews Confederacy against him, informed the Chief Captain of it,
Moreover, he lets us know that this Force resides chiefly in the Magistrate, he bears not the Sword in vain, Rom. xiii. 4. Where by the Sword is meant undoubtedly the Judicial and Hostile Sword, the Power to punish Criminals,
Moreover, he lets us know that this Force resides chiefly in the Magistrate, he bears not the Sword in vain, Rom. xiii. 4. Where by the Sword is meant undoubtedly the Judicial and Hostile Sword, the Power to Punish Criminals,
I could add that the Apostle reckons it as a remarkable act and effort of Faith that the Holy Warriors of old waxed valiant in Fight, Heb. xi. 34. thereby acquainting us that Warlike Enterprizes are not unbecoming the best Men,
I could add that the Apostle reckons it as a remarkable act and effort of Faith that the Holy Warriors of old waxed valiant in Fight, Hebrew xi. 34. thereby acquainting us that Warlike Enterprises Are not unbecoming the best Men,
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witness more especially the Thundering Legion under Antoninus. It was the judgment of an eminent and pious Writer of the Primitive Church that a just Laudable War is more eligible than a Peace which separates us from God.
witness more especially the Thundering Legion under Antoninus. It was the judgement of an eminent and pious Writer of the Primitive Church that a just Laudable War is more eligible than a Peace which separates us from God.
And lastly, I will adjoin the Words of Our own Church, in one of her Articles, viz. that it is lawful for Christian Men, at the Commandment of the Magistrate, to wear Weapons, and serve in the Wars.
And lastly, I will adjoin the Words of Our own Church, in one of her Articles, viz. that it is lawful for Christian Men, At the Commandment of the Magistrate, to wear Weapons, and serve in the Wars.
When Peace cannot be purchas'd without War, then in such a Case the best Leagues and Confederacies are made (as the Eastern Covenants of old) with Blood, Swords drawn on one side may keep those on the other in the Scabbard.
When Peace cannot be purchased without War, then in such a Case the best Leagues and Confederacies Are made (as the Eastern Covenants of old) with Blood, Swords drawn on one side may keep those on the other in the Scabbard.
Hostile actions prove often times the Parents of a lasting Tranquility. And truly sometimes it happens that this latter cannot be obtain'd without the former.
Hostile actions prove often times the Parents of a lasting Tranquillity. And truly sometime it happens that this latter cannot be obtained without the former.
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At certain times the publick Maladies are of that nature that Preparations of Steel are found to be the most proper Medicines and Remedies. There is no possibility of curing them without these Chalybeats.
At certain times the public Maladies Are of that nature that Preparations of Steel Are found to be the most proper Medicines and Remedies. There is no possibility of curing them without these Chalybeats.
I would not be mistaken here, I am not designing a Laudatory Oration upon War: The very Name and• Sound of it are dreadful, much more the Thing it self.
I would not be mistaken Here, I am not designing a Laudatory Oration upon War: The very Name and• Found of it Are dreadful, much more the Thing it self.
Every Battle of the Warrior is with confused noise, and Garments roll'd in Blood, Isa. ix. 5. When Hostilities are come to the heighth, there is nothing but Disorder and Distraction, the Laws cease,
Every Battle of the Warrior is with confused noise, and Garments rolled in Blood, Isaiah ix. 5. When Hostilities Are come to the height, there is nothing but Disorder and Distraction, the Laws cease,
Men are reaped and mowed down, Swords are turn'd into Sithes and Sickles. And, in a word, it can't be denied that War is one of the most Direful and Destructive Iudgments that God is wont to inflict.
Men Are reaped and mowed down, Swords Are turned into Paths and Sickles. And, in a word, it can't be denied that War is one of the most Direful and Destructive Judgments that God is wont to inflict.
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Thus it was the Judgment of one of the Scipio's, that Carthage was not to be Demolish'd and Destroy'd, that thereby the Romans might be kept in Exercise and Breath.
Thus it was the Judgement of one of the Scipio's, that Carthage was not to be Demolished and Destroyed, that thereby the Romans might be kept in Exercise and Breath.
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But the main Reason of the Lawfulness of War depends on the Principle of Self-Preservation. The standing Law of Nature bids us guard our selves from Injuries;
But the main Reason of the Lawfulness of War depends on the Principle of Self-Preservation. The standing Law of Nature bids us guard our selves from Injuries;
When People first United into a Body and Society, they made certain Laws and Constitutions; and Magistrates were appointed by them to be the Preservers of those Laws,
When People First United into a Body and Society, they made certain Laws and Constitutions; and Magistrates were appointed by them to be the Preservers of those Laws,
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and at the same time they Voted Arms, or Coercive Power to be necessary, both for Asserting the Governors and the Laws, and indeed the Whole Community.
and At the same time they Voted Arms, or Coercive Power to be necessary, both for Asserting the Governors and the Laws, and indeed the whole Community.
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Therefore Numa, that Religious King of the Old Romans, knowing that an Unjust War was not like to be Successful, instituted a College of Priests, on whose Arbitrement the Decision of War should depend:
Therefore Numa, that Religious King of the Old Roman, knowing that an Unjust War was not like to be Successful, instituted a College of Priests, on whose Arbitrement the Decision of War should depend:
These Feciales, (as they were call'd) enquir'd into the Nature of the Quarrel, and after great Deliberation pronounced the War Just before the Romans fought.
These Feciales, (as they were called) inquired into the Nature of the Quarrel, and After great Deliberation pronounced the War Just before the Romans fought.
It cannot be denied that some of the Antient Christian Fathers seem to Condemn all going to War. Iustin Martyr in his Apology and in his Dialogue with Trypho, utters Words to this purpose.
It cannot be denied that Some of the Ancient Christian Father's seem to Condemn all going to War. Justin Martyr in his Apology and in his Dialogue with Trypho, utters Words to this purpose.
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as appears from what he said in his Defence he made for the Christians. Some other Writers of the Church seem to hold that it is not Lawful for a Christian to be a Soldier, and to bear Arms;
as appears from what he said in his Defence he made for the Christians. some other Writers of the Church seem to hold that it is not Lawful for a Christian to be a Soldier, and to bear Arms;
but their favouring of such a Notion as this proceeded from their mistaking of that Prophesy in Isai. ii. 4. They shall beat their Swords into Plowshares, and their Spears into Pruning-hooks.
but their favouring of such a Notion as this proceeded from their mistaking of that Prophesy in Isaiah ii. 4. They shall beatrice their Swords into Ploughshares, and their Spears into Pruninghooks.
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And this I add further (which may give us a brief Account of the whole Case of taking up of Arms under the Gospel) Our Saviour without doubt intended in his Sermon on the Mount,
And this I add further (which may give us a brief Account of the Whole Case of taking up of Arms under the Gospel) Our Saviour without doubt intended in his Sermon on the Mount,
and more especially in that part of it which is the close of the Fifth Chapter of St. Matthew, that his Followers should be more exact than the Iews, and accordingly he propounds there a Higher Pitch of Religion than they were capable of.
and more especially in that part of it which is the close of the Fifth Chapter of Saint Matthew, that his Followers should be more exact than the Iews, and accordingly he propounds there a Higher Pitch of Religion than they were capable of.
And perhaps this is all that some of those forementioned Writers meant and design'd•• tho' they seem to speak otherwise, and thereby have given occasion to some since to interpret Scripture after that manner.
And perhaps this is all that Some of those forementioned Writers meant and design'd•• though they seem to speak otherwise, and thereby have given occasion to Some since to interpret Scripture After that manner.
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And we know there is another Noted Sect of Men that inveigh against the Carnal Weapon, and pretend great Aversness to Fighting. But I hope I have sufficiently proved that there is no Ground for this Conceit,
And we know there is Another Noted Sect of Men that inveigh against the Carnal Weapon, and pretend great Averseness to Fighting. But I hope I have sufficiently proved that there is no Ground for this Conceit,
We should be mindful of what a Great and Expert Warrior long since said, It is a shameful thing in Military Affairs to excuse our selves by saying we thought not.
We should be mindful of what a Great and Expert Warrior long since said, It is a shameful thing in Military Affairs to excuse our selves by saying we Thought not.
If Honour be a Spur, you have that to prick you on, for it is well known without any profound skill in Heraldry that all Titles of Honour are derived from the Sword and from Martial Affairs. If the Welfare of your Country,
If Honour be a Spur, you have that to prick you on, for it is well known without any profound skill in Heraldry that all Titles of Honour Are derived from the Sword and from Martial Affairs. If the Welfare of your Country,
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The Famous Titus, when he was haranguing his Soldiers just before they assaulted Ierusalem, told them that the Souls of them that die in War are receiv'd up presently into the Pure Aether, and thence transmitted to the Stars;
The Famous Titus, when he was haranguing his Soldiers just before they assaulted Ierusalem, told them that the Souls of them that die in War Are received up presently into the Pure Aether, and thence transmitted to the Stars;
And Mahomet, who was also a Man of Arms, animated his Followers by instilling this into their Minds, that those who expire in Battle, especially against the Christians, are immediately dispach'd to Paradise. But though you justly despise such empty Deceits as these,
And Mahomet, who was also a Man of Arms, animated his Followers by instilling this into their Minds, that those who expire in Battle, especially against the Christians, Are immediately dispatched to Paradise. But though you justly despise such empty Deceits as these,
The most exquisite Humane Prudence and the Highest degree of Valour (which are the two things I have already mention'd) will avail little without the Divine Assistance and Heavenly Conduct.
The most exquisite Humane Prudence and the Highest degree of Valour (which Are the two things I have already mentioned) will avail little without the Divine Assistance and Heavenly Conduct.
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Which was the sense of the very Pagan World, for no War was undertaken by them of old till they consulted their Oracle, and made Addresses to their Numens. But this was much more the sense and hearty perswasion of the People of the True God.
Which was the sense of the very Pagan World, for no War was undertaken by them of old till they consulted their Oracle, and made Addresses to their Numens. But this was much more the sense and hearty persuasion of the People of the True God.
That Royal Warrior, who bears so great a part in the Writings of the Old Testament, most freely acknowledges that it was God that taught his hands to War,
That Royal Warrior, who bears so great a part in the Writings of the Old Testament, most freely acknowledges that it was God that taught his hands to War,
when they behold the base and irreligious Designs men generally pursue in taking up of Arms. Their Wars and Fightings are intended to gratify their Lusts, and avaritious Desires, which St. Iames takes notice of Chap. iv. ver. 1, 2, 3. They Fight to satiate their greedy thirsting after Blood and Slaughter, in order to the obtaining what their Ambition and intemperate affectation of Greatness and Dominion prompt them to.
when they behold the base and irreligious Designs men generally pursue in taking up of Arms. Their Wars and Fightings Are intended to gratify their Lustiest, and Avaricious Desires, which Saint James Takes notice of Chap. iv. ver. 1, 2, 3. They Fight to satiate their greedy thirsting After Blood and Slaughter, in order to the obtaining what their Ambition and intemperate affectation of Greatness and Dominion prompt them to.
And therefore it is the just Doom of those that foster this Practice to go down to Hell with their Weapons of War, Ezek. xxxii. 27. We must be careful therefore to War with Good and Lawful Intentions, with a sincere aim at the real welfare and tranquility of the Publick:
And Therefore it is the just Doom of those that foster this Practice to go down to Hell with their Weapons of War, Ezekiel xxxii. 27. We must be careful Therefore to War with Good and Lawful Intentions, with a sincere aim At the real welfare and tranquillity of the Public:
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Therefore this is that we must design, in conjunction always with the Advancement of Religion, without which the secular Concerns of the Publick cannot long thrive.
Therefore this is that we must Design, in conjunction always with the Advancement of Religion, without which the secular Concerns of the Public cannot long thrive.
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It was not unusual with the Old Gentiles to lodge their Arms in their Temples; and it hath been a Custom even in some Christian Countries to hang up the Armour of Great and Eminent Warriors in the Places set apart for Religion,
It was not unusual with the Old Gentiles to lodge their Arms in their Temples; and it hath been a Custom even in Some Christian Countries to hang up the Armour of Great and Eminent Warriors in the Places Set apart for Religion,
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and not to sinister and unworthy Ends. Hereby we may turn all our Warlike Expeditions into Crusades, and whenever we Fight, ingage in a Holy War. We are told that the Antient Romans in a great distress made use of the Weapons which were deposited in their Temples,
and not to sinister and unworthy Ends. Hereby we may turn all our Warlike Expeditions into Crusades, and whenever we Fight, engage in a Holy War. We Are told that the Ancient Romans in a great distress made use of the Weapons which were deposited in their Temples,
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and fought with them, and attributed the Success to the Holiness of their Arms. But this we are sure of, that if Kindoms did hallow their Weapons by Religion and Vertuous Designs, they would thrive and prosper in their martial Attempts,
and fought with them, and attributed the Success to the Holiness of their Arms. But this we Are sure of, that if Kingdoms did hallow their Weapons by Religion and Virtuous Designs, they would thrive and prosper in their martial Attempts,
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We must always remember that our Sins are our greatest Enemies, and therefore it is our Interest to vanquish these first, which must be done by putting on the Spiritual Armour. A Good Soldier must be a Religious Man. To which purpose I will offer a Criticism to you;
We must always Remember that our Sins Are our greatest Enemies, and Therefore it is our Interest to vanquish these First, which must be done by putting on the Spiritual Armour. A Good Soldier must be a Religious Man. To which purpose I will offer a Criticism to you;
You may observe that to prepare or make War is express'd in the Stile of Scripture by Consecrating of War, Ier. vi. 4. and again in Mic. iii. 5. Which Hebraism may remind us now of Consecrating or Sanctifying our Wars, namely by unfeigned Holiness and Righteousness.
You may observe that to prepare or make War is expressed in the Style of Scripture by Consecrating of War, Jeremiah vi. 4. and again in Mic. iii. 5. Which Hebraism may remind us now of Consecrating or Sanctifying our Wars, namely by unfeigned Holiness and Righteousness.
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Herein you may take that Holy and Warlike Prince for your Pattern, who not only acknowledges that it was the Supreme Lord of Heaven and Earth that had girded him with strength unto the Battel, but that it was he who had subdued under him those that rose up against him.
Herein you may take that Holy and Warlike Prince for your Pattern, who not only acknowledges that it was the Supreme Lord of Heaven and Earth that had girded him with strength unto the Battle, but that it was he who had subdued under him those that rose up against him.
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It was he that gave him the necks of his Enemies, that he might destroy those that hated him, Psal. xviii. 39, 40. Or, let us use such humble and thankful Language as is suggested to us in Psal. xliv. 3. We got not the Victory by our own Sword,
It was he that gave him the necks of his Enemies, that he might destroy those that hated him, Psalm xviii. 39, 40. Or, let us use such humble and thankful Language as is suggested to us in Psalm xliv. 3. We god not the Victory by our own Sword,
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The True Causes of the Ill Success of War. A Sermon Preach'd on a Fast•• Day appointed by Their Majesties for the imploring God's Blessing on their Forces by Sea and Land. JOSHUA VII. 12. Therefore the Children of Israel could not stand before their Enemies,
The True Causes of the Ill Success of War. A Sermon Preached on a Fast•• Day appointed by Their Majesties for the imploring God's Blessing on their Forces by Sea and Land. JOSHUA VII. 12. Therefore the Children of Israel could not stand before their Enemies,
These he preserved in Egypt, conducted through the Wilderness, and brought at last into the promised Land. But behold, they were unmindful of this marvellous Goodness of God toward them,
These he preserved in Egypt, conducted through the Wilderness, and brought At last into the promised Land. But behold, they were unmindful of this marvellous goodness of God towards them,
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and took not care to observe those strict Commands which he had given them, particularly That of utterly destroying every accursed thing in the Cities which they took.
and took not care to observe those strict Commands which he had given them, particularly That of utterly destroying every accursed thing in the Cities which they took.
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They were more signally guilty of this when Iericho was taken by them, and therefore God punish'd this gross Violation of his Command, by suffering them to be Defeated in their next Enterprize.
They were more signally guilty of this when Jericho was taken by them, and Therefore God punished this gross Violation of his Command, by suffering them to be Defeated in their next Enterprise.
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And he gather'd unto him the Children of Ammon, and Amalek and went and smote Israel, Judg. iii. 12, 13. Markit, the Sin of Israel was the Strength of Eglon; Moab and Ammon prevail'd against God's People because they walked not as such,
And he gathered unto him the Children of Ammon, and Amalek and went and smote Israel, Judges iii. 12, 13. Markit, the since of Israel was the Strength of Eglon; Moab and Ammon prevailed against God's People Because they walked not as such,
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And at several other times it is particularly recorded in this Book, that when the Israelites did evil in the sight of the Lord, then he gave them into the Hands of their Enemies, who prevail'd over them and grievously oppressed them. To this refer the Psalmist's Words, in Psal. lxxviii. 56. &c. They tempted and provoked the most high God, and kept not his Testimonies.
And At several other times it is particularly recorded in this Book, that when the Israelites did evil in the sighed of the Lord, then he gave them into the Hands of their Enemies, who prevailed over them and grievously oppressed them. To this refer the Psalmist's Words, in Psalm lxxviii. 56. etc. They tempted and provoked the most high God, and kept not his Testimonies.
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Therefore he was turned to be their Enemy, and he fought against them, Isa. lxiii. 10. I will only add that notable Instance in 2 Chron. xxiv. 23, 24. It came to pass that the Host of Syria came up against him, (viz. King Ioash) and they came to Iudah and Ierusalem,
Therefore he was turned to be their Enemy, and he fought against them, Isaiah lxiii. 10. I will only add that notable Instance in 2 Chronicles xxiv. 23, 24. It Come to pass that the Host of Syria Come up against him, (viz. King Joash) and they Come to Iudah and Ierusalem,
All this which I have produced is an undeniable proof of what I asserted, that Sin hinders Success in War, this is the cause of Armies being discomfited.
All this which I have produced is an undeniable proof of what I asserted, that since hinders Success in War, this is the cause of Armies being discomfited.
The Amalekites after their Success at Ziklag lay spread all over the Ground, eating and drinking, 1 Sam. 30. 16. And this was it which exposed them to the Enemy, who (as we read in the next Verses) took the advantage of their Debauchery,
The Amalekites After their Success At Ziklag lay spread all over the Ground, eating and drinking, 1 Sam. 30. 16. And this was it which exposed them to the Enemy, who (as we read in the next Verses) took the advantage of their Debauchery,
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Belshazar was set upon in the Night of his Pleasure (as it is call'd Isa. xxi. 4.) i.e. in the time of his Feasting and Revelling, which was in the Night.
Belshazzar was Set upon in the Night of his Pleasure (as it is called Isaiah xxi. 4.) i.e. in the time of his Feasting and Reveling, which was in the Night.
Then it was that Cyrus and Darius took Babylon, viz. when the Chaldean Nobles were in the heighth of their disorder'd Mirth, Dan. v. 1, 30. which we may find confirmed by Xenophon in the Life of Cyrus. Our Chronicles tell us that the English Army, upon occasion of King Harold 's birth Day, had been Drinking and Revelling all Night before they came to Fight with the Normans, which was one great Reason of their losing the Day, and being Conquered.
Then it was that Cyrus and Darius took Babylon, viz. when the Chaldean Nobles were in the height of their disordered Mirth, Dan. v. 1, 30. which we may find confirmed by Xenophon in the Life of Cyrus. Our Chronicles tell us that the English Army, upon occasion of King Harold is birth Day, had been Drinking and Reveling all Night before they Come to Fight with the Normans, which was one great Reason of their losing the Day, and being Conquered.
Their Delicacy and Luxurious way of living spoilt all their military Conduct. They were more eager to Fight with their Teeth than with their Hands and Weapons:
Their Delicacy and Luxurious Way of living spoilt all their military Conduct. They were more eager to Fight with their Teeth than with their Hands and Weapons:
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Who could expect but that their Softness and Dalliances should unfit them for harsh Encounters? In a word, Being sunk into Sensuality they hated to venture their Lives,
Who could expect but that their Softness and Dalliances should unfit them for harsh Encounters? In a word, Being sunk into Sensuality they hated to venture their Lives,
Wherefore for this excellent Virtue we find some of the greatest Commanders ( Agesilaus, Fabritius, Scipio the African, &c.) commended by Plutarch, Valerius Maximus, and others.
Wherefore for this excellent Virtue we find Some of the greatest Commanders (Agesilaus, Fabritius, Scipio the African, etc.) commended by Plutarch, Valerius Maximus, and Others.
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And it seems some of his Votaries do too much imitate him, else there would not have been that Complaint of old, That there is no Faith nor Honesty to be found in them.
And it seems Some of his Votaries do too much imitate him, Else there would not have been that Complaint of old, That there is no Faith nor Honesty to be found in them.
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The Faithless and Persidious, whilst they have seem'd to take up Arms for their Country, have really betray'd it, holding secret Correspondence with the Enemy,
The Faithless and Perfidious, while they have seemed to take up Arms for their Country, have really betrayed it, holding secret Correspondence with the Enemy,
If we had not been betray'd at Sea and at Land in some of our Engagements, 'tis probable our Fleet and our Armies would have given a better account of themselves. And
If we had not been betrayed At Sea and At Land in Some of our Engagements, it's probable our Fleet and our Armies would have given a better account of themselves. And
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Yea, and in the heat of the Battel, or immediately after it, Covetousness, Rapine, and a Greedy Desire of Booty, have proved destructive to Armed Forces.
Yea, and in the heat of the Battle, or immediately After it, Covetousness, Rapine, and a Greedy Desire of Booty, have proved destructive to Armed Forces.
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When, with Achan, their Minds are intent upon Stealing and Hoarding, when the Gold, and the Silver, and the Goodly Garments are chiefly thought of, the Concern of the Battel is forgot,
When, with achan, their Minds Are intent upon Stealing and Hoarding, when the Gold, and the Silver, and the Goodly Garments Are chiefly Thought of, the Concern of the Battle is forgotten,
Lastly, when we go to meet the Enemy with Prejudice, Grudgings, Animosites, yea downright Hatred among our selves, we can't expect that our Military Expeditions will be Blessed with Success.
Lastly, when we go to meet the Enemy with Prejudice, Grudgings, Animosites, yea downright Hatred among our selves, we can't expect that our Military Expeditions will be Blessed with Success.
For the divisions of Reuben there were great thoughts, there were great searchings of heart, and it was from the extraordinary Hand of God that these did not prove their Overthrow at that time.
For the divisions of Reuben there were great thoughts, there were great searchings of heart, and it was from the extraordinary Hand of God that these did not prove their Overthrow At that time.
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as, on the contrary, some Virtues, as Temperance and Sobriety, Continence and Chastity, Truth and Faithfulness, Self-denial and Contentment, Mutual Peace and Concord do in their own nature promote it.
as, on the contrary, Some Virtues, as Temperance and Sobriety, Continence and Chastity, Truth and Faithfulness, Self-denial and Contentment, Mutual Peace and Concord do in their own nature promote it.
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When they chose new Gods, then was War in the gates, Iudg. v. 8. Since they were for introducing Heathen Deities, it was •it that Mars should be one of them.
When they chosen new God's, then was War in the gates, Judges v. 8. Since they were for introducing Heathen Deities, it was •it that Mars should be one of them.
Amongst the Judgments and Curses which God denounceth against an Impenitent and Profligate People, This you will find to be one, in Deut. xxviii. 25. The Lord shall cause them to be smitten before their enemies, they shall go out one way against them,
among the Judgments and Curses which God Denounceth against an Impenitent and Profligate People, This you will find to be one, in Deuteronomy xxviii. 25. The Lord shall cause them to be smitten before their enemies, they shall go out one Way against them,
That this was a Judgment purposely design'd against them for their Sins may be further learnt from Lev. xxvi. 23, &c where God expresly tells that People, That if they will not be reformed,
That this was a Judgement purposely designed against them for their Sins may be further learned from Lev. xxvi. 23, etc. where God expressly tells that People, That if they will not be reformed,
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and where God sends the Sword, i.e. War, with the dreadful Effects of it, there he hath some quarrel of his Covenant to revenge, there some Sin or other is to be Punish'd.
and where God sends the Sword, i.e. War, with the dreadful Effects of it, there he hath Some quarrel of his Covenant to revenge, there Some since or other is to be Punished.
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but defy it, and blasphemously declame against it, cannot expect their Arms should prosper; their Guilt must needs weigh down their Swords, or rebate the Edge of them.
but defy it, and blasphemously declaim against it, cannot expect their Arms should prosper; their Gilded must needs weigh down their Swords, or rebate the Edge of them.
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The Divine Vengeance may justly blast all their Warlike Attempts at Land, and make their Enterprizes at Sea like those of Caligula, who made a shew of a Descent upon Britain, but took up at the Shore,
The Divine Vengeance may justly blast all their Warlike Attempts At Land, and make their Enterprises At Sea like those of Caligula, who made a show of a Descent upon Britain, but took up At the Shore,
What can we think will be the Issue of this? If the Children of Israel turn'd their Backs before their Enemies because of the accursed Thing, how can we imagine we shall stand before ours,
What can we think will be the Issue of this? If the Children of Israel turned their Backs before their Enemies Because of the accursed Thing, how can we imagine we shall stand before ours,
when we cherish such a Multitude of accursed Things amongst us? Was Israel defeated because of one single Achan? May not we then fear that we shall be so, having so many Achans in our Camp? What Peace can we look for so long as the Whoredoms and Debaucheries, the Prophane Swearings and Cursings of this Nation are so many? So long as Pride and Luxury, Irreligion and even Atheism prevail in the midst of us? And as no Peace, so no Auspicious War can be expected as long as these are countenanced and maintained:
when we cherish such a Multitude of accursed Things among us? Was Israel defeated Because of one single achan? May not we then Fear that we shall be so, having so many Achans in our Camp? What Peace can we look for so long as the Whoredoms and Debaucheries, the Profane Swearings and Cursings of this nation Are so many? So long as Pride and Luxury, Irreligion and even Atheism prevail in the midst of us? And as no Peace, so no Auspicious War can be expected as long as these Are countenanced and maintained:
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and that our Rampart is the Sea, and our Wall (i.e. our Defence) is from the Sea. Let us remember what it was that spoil'd King Iehoshaphat 's Design at Sea, and broke all his Ships in pieces, viz. his Ioyning himself with one who did very wickedly, 2 Chron. 20. Much more then if the Generality of a Nation join together to do very wickedly, may not they expect that their Ships will be shatter'd and broken, that their Naval Force will be brought to ruin? And though through the Divine Goodness and Forbearance they may seem to prosper for a time,
and that our Rampart is the Sea, and our Wall (i.e. our Defence) is from the Sea. Let us Remember what it was that spoiled King Jehoshaphat is Design At Sea, and broke all his Ships in Pieces, viz. his Joining himself with one who did very wickedly, 2 Chronicles 20. Much more then if the Generality of a nation join together to do very wickedly, may not they expect that their Ships will be shattered and broken, that their Naval Force will be brought to ruin? And though through the Divine goodness and Forbearance they may seem to prosper for a time,
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and God hath appear'd for us in an Extraordinary manner, yet let us not make us such an Image of Victory as was at Athens, without wings: Let us not fancy that it hath taken up its Seat with us,
and God hath appeared for us in an Extraordinary manner, yet let us not make us such an Image of Victory as was At Athens, without wings: Let us not fancy that it hath taken up its Seat with us,
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I must tell you that if England were a thousand times Stronger and Valianter than it is, the Sins, the Crying Sins which are in the midst of it are able to Weaken and Dispirit it.
I must tell you that if England were a thousand times Stronger and Valianter than it is, the Sins, the Crying Sins which Are in the midst of it Are able to Weaken and Dispirit it.
It could never be believed that the adversary and enemy should enter into the Gates of Ierusalem, as the Prophet speaks, Lam. iv. 12. That City was of almost incredible Strength;
It could never be believed that the adversary and enemy should enter into the Gates of Ierusalem, as the Prophet speaks, Lam. iv. 12. That city was of almost incredible Strength;
Yet this place which was so Strong, and in the Opinion not only of themselves, but of strangers, Invincible and Impregnable, was taken, and fack'd and burnt with Fire;
Yet this place which was so Strong, and in the Opinion not only of themselves, but of Strangers, Invincible and Impregnable, was taken, and facked and burned with Fire;
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By reason of these it is that the People in the midst of us are Women, as it was said of Nineve, Nahum. iii. 13. And then will follow what is there added, The Gates of the Land shall be set wide open to our Enemies, i.e. we shall be subdued and conquer'd by them.
By reason of these it is that the People in the midst of us Are Women, as it was said of Nineveh, Nahum. iii. 13. And then will follow what is there added, The Gates of the Land shall be Set wide open to our Enemies, i.e. we shall be subdued and conquered by them.
as the nourishing of Discord and Animosities, Covetousness and Ambition, Treachery and Perfidiousness, Luxury and Wantonness, Drunkenness and Sottishness, Lust and Uncleanness,
as the nourishing of Discord and Animosities, Covetousness and Ambition, Treachery and Perfidiousness, Luxury and Wantonness, drunkenness and Sottishness, Lust and Uncleanness,
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The Oaths, the Horrid Oaths which you frequently hear out of the Mouths of prophane Wretches do England more harm than so many Cannons discharged by the Enemy against us.
The Oaths, the Horrid Oaths which you frequently hear out of the Mouths of profane Wretches do England more harm than so many Cannons discharged by the Enemy against us.
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yet, if afterwards they be not exceeding Sensible of God's Extraordinary Goodness to them, but persist in their former evil Courses, their Success will prove a Curse instead of a Blessing:
yet, if afterwards they be not exceeding Sensible of God's Extraordinary goodness to them, but persist in their former evil Courses, their Success will prove a Curse instead of a Blessing:
2. Remove the Cause of all your Fears and Dangers, that is, renounce your Sins, which either in themselves or through the Judgment of God do not only procure Wars,
2. Remove the Cause of all your Fears and Dangers, that is, renounce your Sins, which either in themselves or through the Judgement of God do not only procure Wars,
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That you may not, like the Israelites in the Text, turn your backs before your enemies, you must take care to put away the Accursed thing, the Cursed Uncleanness, the Cursed Oaths, the Cursed Intemperance and Drunkenness, the Cursed Uncharitableness, Enmity and Malice which are amongst us.
That you may not, like the Israelites in the Text, turn your backs before your enemies, you must take care to put away the Accursed thing, the Cursed Uncleanness, the Cursed Oaths, the Cursed Intemperance and drunkenness, the Cursed Uncharitableness, Enmity and Malice which Are among us.
You may read in Iudges x. 16, 17. That the Children of Israel put away the strange Gods from among them, as a Necessary Introduction and Preparative for undertaking a Successful War against their Enemies, who were at that time gathered together, and encamped against them.
You may read in Judges x. 16, 17. That the Children of Israel put away the strange God's from among them, as a Necessary Introduction and Preparative for undertaking a Successful War against their Enemies, who were At that time gathered together, and encamped against them.
Here I might pertinently remind you to remove more particularly those Sins which are wont to be the Immediate Causes and Procurers of War, those Lusts that War in your Members (Iames iv. 1.) those Insatiable Desires and Wishes which breed in Men a strong Inclination to Quarrel with others;
Here I might pertinently remind you to remove more particularly those Sins which Are wont to be the Immediate Causes and Procurers of War, those Lustiest that War in your Members (James iv. 1.) those Insatiable Desires and Wishes which breed in Men a strong Inclination to Quarrel with Others;
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and sometimes Luxury and Prodigality, which reduce Men to Streights and Wants, whereupon they are necessitated as 'twere to Fight that they may Eat, (as the same word among the Hebrews signifies both;) in brief, a being Dissatisfied with our present State and Condition.
and sometime Luxury and Prodigality, which reduce Men to Straights and Wants, whereupon they Are necessitated as 'twere to Fight that they may Eat, (as the same word among the Hebrews signifies both;) in brief, a being Dissatisfied with our present State and Condition.
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If we would have This declare it self on our side, and even fling it self into our Arms, we must make sure of the Conquest over the Disorders and Vices of those we take up Arms against.
If we would have This declare it self on our side, and even fling it self into our Arms, we must make sure of the Conquest over the Disorders and Vices of those we take up Arms against.
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Let God arise, and let his Enemies be scattered, was the usual Form of Prayer or Collect which the Israelites used in their Marches against their Enemies.
Let God arise, and let his Enemies be scattered, was the usual From of Prayer or Collect which the Israelites used in their Marches against their Enemies.
and therefore both Tertullian and Lactantius make mention of the special Addresses made to the Gods by those People in time of War. Scipio (that Great Thunderbolt of War) was an Example of this among the Romans, as Livy testifies:
and Therefore both Tertullian and Lactantius make mention of the special Addresses made to the God's by those People in time of War. Scipio (that Great Thunderbolt of War) was an Exampl of this among the Roman, as Livy Testifies:
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The Herauld was a kind of Priest. It might be observ'd that the Prince of Poets throughout his whole Iliads, makes his Commanders invoke Iupiter before they undertook any Warlike Enterprize;
The Herald was a kind of Priest. It might be observed that the Prince of Poets throughout his Whole Iliads, makes his Commanders invoke Iupiter before they undertook any Warlike Enterprise;
Shall the Christian World then fall short of Pagans in this Religious Practice? Shall we not with most ardent zeal beseech the Almighty to bless our Arms with Success? Do the Turks begin their March,
Shall the Christian World then fallen short of Pagans in this Religious Practice? Shall we not with most Ardent zeal beseech the Almighty to bless our Arms with Success? Do the Turks begin their March,
And shall not Christians devoutly Supplicate their Iehovah Sabaoth, their Lord of Hosts, their Sacred and Undivided Trinity, Father, Son and Holy Ghost? Yes;
And shall not Christians devoutly Supplicate their Jehovah Sabaoth, their Lord of Hosts, their Sacred and Undivided Trinity, Father, Son and Holy Ghost? Yes;
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When they were to engage the Enemy they all out of a sense of the Necessity of God's Presence with them (according to that of the Apostle, If God be for us, who can be against us?) unanimously cried out, God with us, and for us; for that is the meaning of Nobiscum, as you will find it Interpreted.
When they were to engage the Enemy they all out of a sense of the Necessity of God's Presence with them (according to that of the Apostle, If God be for us, who can be against us?) unanimously cried out, God with us, and for us; for that is the meaning of Nobiscum, as you will find it Interpreted.
The Gates of our Temples, like those of Ianus 's, must stand open in these times of War. Whilst so many among us are belching out Oaths and Curses, do you strive to call down a Blessing by your devout Petitions and Addresses at the Throne of Grace.
The Gates of our Temples, like those of Ianus is, must stand open in these times of War. While so many among us Are belching out Oaths and Curses, do you strive to call down a Blessing by your devout Petitions and Addresses At the Throne of Grace.
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Let your Supplications be as prevalent and successful as those of the Christians of old, who were stiled the Thundering Legion, who procured Relief to themselves,
Let your Supplications be as prevalent and successful as those of the Christians of old, who were styled the Thundering Legion, who procured Relief to themselves,
And let us be daily employed not only in all Holy Exercises of Devotion, but let us live in the constant Practice of those Religious Duties which respect our Selves and our Brethren, as well as God.
And let us be daily employed not only in all Holy Exercises of Devotion, but let us live in the constant Practice of those Religious Duties which respect our Selves and our Brothers, as well as God.
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If it would please God to stir up the Hearts of the Great Ones of the Land to do some Eminent thing in the sight of the whole Nation for the reforming of themselves and the rest of the Kingdom,
If it would please God to stir up the Hearts of the Great Ones of the Land to do Some Eminent thing in the sighed of the Whole nation for the reforming of themselves and the rest of the Kingdom,
but would from henceforth severely check (as they might easily do with great Success) the Prophaning of the Christian and Evangelical Sabbath, the Impious Swearing and Cursing, the Wild Intemperance and Debauchery, the Excessive Pride and Luxury, the Impudent Lewdness and Wantonness which reign among us,
but would from henceforth severely check (as they might Easily do with great Success) the Profaning of the Christian and Evangelical Sabbath, the Impious Swearing and Cursing, the Wild Intemperance and Debauchery, the Excessive Pride and Luxury, the Impudent lewdness and Wantonness which Reign among us,
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if (I say) they would curb and chastise these Enormities, and thereby testify their utter Abhorrence of them, we might then entertain good hopes that God will go forth with our Armies,
if (I say) they would curb and chastise these Enormities, and thereby testify their utter Abhorrence of them, we might then entertain good hope's that God will go forth with our Armies,
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The Lord of Lords and King of Kings inspire their Hearts with full resolutions to do these things Effectually and Speedily, that the whole Nation may partake of the Blessed Fruit of it.
The Lord of lords and King of Kings inspire their Hearts with full resolutions to do these things Effectually and Speedily, that the Whole nation may partake of the Blessed Fruit of it.
And this is in some sort the General Concern of you All: For here you may observe in the Instance which is before us, that the People of Israel executed Judgment on Achan: They brought out this grievous Offender and his Family,
And this is in Some sort the General Concern of you All: For Here you may observe in the Instance which is before us, that the People of Israel executed Judgement on achan: They brought out this grievous Offender and his Family,
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They also brought forth the Accursed things which had been stolen and •id, and dealt with them as things Devoted and Cursed, i.e. they utterly destroy'd and consumed them with Fire,
They also brought forth the Accursed things which had been stolen and •id, and dealt with them as things Devoted and Cursed, i.e. they utterly destroyed and consumed them with Fire,
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The Magistrates are obliged more especially to punish Sin wherever they find it, and we are All of us obliged to act according to what God hath enjoyned us;
The Magistrates Are obliged more especially to Punish since wherever they find it, and we Are All of us obliged to act according to what God hath enjoined us;
so that they turn not aside therefrom, to the right Hand or to the left, but that they cleave unto the Lord their God, then one Man of them should chase a Thousand, and the Lord their God should Fight for them, Jos. xxiii. 6, 8, 10. then they should see the happy Success of their Arms. We who own the Honourable Name of Christians have a Written Book of Laws, viz. Those which were given us by Christ Jesus our Blessed Lord.
so that they turn not aside therefrom, to the right Hand or to the left, but that they cleave unto the Lord their God, then one Man of them should chase a Thousand, and the Lord their God should Fight for them, Jos. xxiii. 6, 8, 10. then they should see the happy Success of their Arms. We who own the Honourable Name of Christians have a Written Book of Laws, viz. Those which were given us by christ jesus our Blessed Lord.
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If we turn not aside from these, but carefully endeavour to keep and do ▪ all that is contain'd in them, God will reward our Obedience by enabling us to chase our Enemies,
If we turn not aside from these, but carefully endeavour to keep and do ▪ all that is contained in them, God will reward our obedience by enabling us to chase our Enemies,
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If we may credit Ecclesiastical History there appeared to Constantine the Great in his Expedition against Maxentius a Cross, an Auspicious, Sign, in the Heavens with this Inscription on it, NONLATINALPHABET In or by this overcome.
If we may credit Ecclesiastical History there appeared to Constantine the Great in his Expedition against Maxentius a Cross, an Auspicious, Signen, in the Heavens with this Inscription on it, In or by this overcome.
By this you shall Conquer, by conscientiously Observing the Rules of this most Holy Religion, by Living and Acting according to the Prescriptions of the Gospel you shall vanquish your most implacable Foes.
By this you shall Conquer, by conscientiously Observing the Rules of this most Holy Religion, by Living and Acting according to the Prescriptions of the Gospel you shall vanquish your most implacable Foes.
Accordingly when ever they went to War (as well as in other dangers and difficulties) they constantly pack'd up their Gods, and carried them with them, thinking that they were never safe without them,
Accordingly when ever they went to War (as well as in other dangers and difficulties) they constantly packed up their God's, and carried them with them, thinking that they were never safe without them,
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Upon the same Ground it was the usual Custom of the Pagans to call forth the Gods of the Place before they besieg'd it, they perswading themselves that as long as They were there, it was in vain to assault it,
Upon the same Ground it was the usual Custom of the Pagans to call forth the God's of the Place before they besieged it, they persuading themselves that as long as They were there, it was in vain to assault it,
Upon the like apprehension some of the Heathens used to tie up their God's, and fasten them with Chains, that they might not go away and leave them, as several Writers Witness.
Upon the like apprehension Some of the heathens used to tie up their God's, and fasten them with Chains, that they might not go away and leave them, as several Writers Witness.
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Let us much more, who acknowledge the only True God, fix this upon our Minds that his Presence is absolutely necessary in order to Success and victory.
Let us much more, who acknowledge the only True God, fix this upon our Minds that his Presence is absolutely necessary in order to Success and victory.
Indeed it is a high piece of Impudence and Effrontery to imagine the contrary. A Vitious and wicked Life will certainly quash and frustrate all our Warlike Enterprizes.
Indeed it is a high piece of Impudence and Effrontery to imagine the contrary. A Vicious and wicked Life will Certainly quash and frustrate all our Warlike Enterprises.
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I hope the serious Consideration of this will make you improve the Time of Fasting and Humiliation which is set apart Monthly by our Church to the great and worthy Designs of it,
I hope the serious Consideration of this will make you improve the Time of Fasting and Humiliation which is Set apart Monthly by our Church to the great and worthy Designs of it,
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There is a necessity of our being Religious and Righteous in order to being blessed in the Enterprizes of War. Let every one of you then begin to amend and reform himself,
There is a necessity of our being Religious and Righteous in order to being blessed in the Enterprises of War. Let every one of you then begin to amend and reform himself,
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If but a few of you will be brought to a sight of your Sins and a reformation of your Ways, I hope even that will derive a Blessing on the whole Kingdom.
If but a few of you will be brought to a sighed of your Sins and a Reformation of your Ways, I hope even that will derive a Blessing on the Whole Kingdom.
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Can those Forces prosper which are led forth against the Enemy with Oaths and Curses in their mouths? Will not this almost spoil the Word of Command? Can Men of Prophaneness and Debauchery successfully defend a Reformed Religion? The God of Heaven, who hath the Hearts of all Men at his disposal,
Can those Forces prosper which Are led forth against the Enemy with Oaths and Curses in their mouths? Will not this almost spoil the Word of Command? Can Men of Profaneness and Debauchery successfully defend a Reformed Religion? The God of Heaven, who hath the Hearts of all Men At his disposal,
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and inable them to ingage in the Service of their King and Country, and (which is above these) of their Religion, with a hearty renouncing of their former evil Ways,
and inable them to engage in the Service of their King and Country, and (which is above these) of their Religion, with a hearty renouncing of their former evil Ways,
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But you that hear me this day, you that are at Home as well as they that are in the Camp, you that are on Land as well as those that are Abroad at Sea, are nearly concern'd in This Discourse.
But you that hear me this day, you that Are At Home as well as they that Are in the Camp, you that Are on Land as well as those that Are Abroad At Sea, Are nearly concerned in This Discourse.
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Our Host is now going forth against the Enemy; see that you observe this Injunction; dare not to act those Sins which you have heretofore been addicted to.
Our Host is now going forth against the Enemy; see that you observe this Injunction; Dare not to act those Sins which you have heretofore been addicted to.
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Keep your selves now, now especially from every wicked thing. Let him that Swore swear no more, let him that Cheated and Defrauded, him that Injur'd and Oppress'd his Neighbour, be no longer guilty of those Crimes.
Keep your selves now, now especially from every wicked thing. Let him that Swore swear no more, let him that Cheated and Defrauded, him that Injured and Oppressed his Neighbour, be no longer guilty of those Crimes.
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for those are your Idols. Unless you do this you cannot reasonably expect that God will will give a Blessing to our Military Undertakings, that he will stem the Raging Torrent of France, and curb the Fury of the Ottoman Forces.
for those Are your Idols. Unless you do this you cannot reasonably expect that God will will give a Blessing to our Military Undertakings, that he will stem the Raging Torrent of France, and curb the Fury of the Ottoman Forces.
How should one chase a Thousand, and two put ten thousand to flight? Deut. xxxii. 29, 30. As much as to say, a Religious and Penitent people are a Wise people,
How should one chase a Thousand, and two put ten thousand to flight? Deuteronomy xxxii. 29, 30. As much as to say, a Religious and Penitent people Are a Wise people,
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IF you consult the Other Evangelists, you will find that the Malicious Cavils of the Iews against the Miraculous Cure which our Saviour had wrought upon a Dumb Man, were the occasion of These Words.
IF you consult the Other Evangelists, you will find that the Malicious Cavils of the Iews against the Miraculous Cure which our Saviour had wrought upon a Dumb Man, were the occasion of These Words.
For when the Pharisees saw that the Devil, who possess'd this poor Wretch, was ejected, they blasphemously cried out against our Blessed Lord, saying, He casteth out Devils by Beelzebub the Prince of Devils, he holds Correspondence with that Arch Fiend, he is in League and Confederacy with the Chief of those Apostate Spirits,
For when the Pharisees saw that the devil, who possessed this poor Wretch, was ejected, they blasphemously cried out against our Blessed Lord, saying, He Cast out Devils by Beelzebub the Prince of Devils, he holds Correspondence with that Arch Fiend, he is in League and Confederacy with the Chief of those Apostate Spirits,
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How can Satan (saith he) cast out Satan? Is it any ways likely that one Fiend will dispossess another? For (as he adds) if Satanrise up against himself,
How can Satan (Says he) cast out Satan? Is it any ways likely that one Fiend will dispossess Another? For (as he adds) if Satanrise up against himself,
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so fares it in the present case, If Satan be divided against himself, how shall his Kingdom stand? How shall his Designs and Endeavours against Christ and his Kingdom be carried on? If he and his Agents be at Variance among themselves and combate one another, the Kingdom of Darkness will soon be shatter'd and broken.
so fares it in the present case, If Satan be divided against himself, how shall his Kingdom stand? How shall his Designs and Endeavours against christ and his Kingdom be carried on? If he and his Agents be At Variance among themselves and combat one Another, the Kingdom of Darkness will soon be shattered and broken.
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Being thus consider'd they are resolved into this Proposition, that there is not a more infallible Crisis of the Ruin and Downfal of a Kingdom than their Divisions and Breaches among themselves.
Being thus considered they Are resolved into this Proposition, that there is not a more infallible Crisis of the Ruin and Downfall of a Kingdom than their Divisions and Breaches among themselves.
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I say, not a more infallible one, for of all the Signs and Fore-runners of a Nations Ruin, this proves the most Certain and Unquestionable, this proves the most Unerring and Fatal Omen,
I say, not a more infallible one, for of all the Signs and Forerunners of a nations Ruin, this Proves the most Certain and Unquestionable, this Proves the most Unerring and Fatal Omen,
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When you see Intestine Quarrels, Contentions and Digladiations grow high in a Nation, and when you observe a general aversness in Men to Peace and Reconcilement,
When you see Intestine Quarrels, Contentions and Digladiations grow high in a nation, and when you observe a general averseness in Men to Peace and Reconcilement,
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It is a Memorable Parable which you meet with in the Prophecy of Ieremiah, where under the Representation of Bottles filled with Wine the Ruinous Estate of the Iews is foretold.
It is a Memorable Parable which you meet with in the Prophecy of Jeremiah, where under the Representation of Bottles filled with Wine the Ruinous Estate of the Iews is foretold.
A Spirit of Drunkenness shall possess them, they shall experience the worst sort of Intoxication, they shall be drunk, but not with Wine (as another ther Prophet expresseth it) they shall Reel and Stagger, they shall be Dissettled and Divided, they shall (like the Clubs of Debauched Men) be fill'd with Noise and Clamour, they shall Quarrel and Fight with one another;
A Spirit of drunkenness shall possess them, they shall experience the worst sort of Intoxication, they shall be drunk, but not with Wine (as Another ther Prophet Expresses it) they shall Reel and Stagger, they shall be Dissettled and Divided, they shall (like the Clubs of Debauched Men) be filled with Noise and Clamour, they shall Quarrel and Fight with one Another;
And God knoweth I have no other design in so doing but This, that We of These Nations, We of this Island especially may not be made an Instance our selves,
And God Knoweth I have no other Design in so doing but This, that We of These nations, We of this Island especially may not be made an Instance our selves,
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and breaking in upon one another, procured their Dissolution, and the accomplishment of that Prediction in the Prophetical Writings, Babylon is fallen; which had reference to the Ruin of that Monarchy by the Medes and Persians, viz. when Belshazar the last King of Babylon was slain,
and breaking in upon one Another, procured their Dissolution, and the accomplishment of that Prediction in the Prophetical Writings, Babylon is fallen; which had Referente to the Ruin of that Monarchy by the Medes and Persians, viz. when Belshazzar the last King of Babylon was slave,
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It is true, this Monarchy lasted thrice as long as any that succeeded it, but the reason was because there was not so much Division in the World at first.
It is true, this Monarchy lasted thrice as long as any that succeeded it, but the reason was Because there was not so much Division in the World At First.
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And if we look into the next, viz. the Medo-Persian Empire, mixt and various in its very Make, which is express'd in Daniel by Three Ribs, we shall find that its Different and Disagreeing Temper contributed to its Downfal,
And if we look into the next, viz. the Medo-Persian Empire, mixed and various in its very Make, which is expressed in daniel by Three Ribs, we shall find that its Different and Disagreeing Temper contributed to its Downfall,
But this is more evident and visible in the following, that is, the Greek Monarchy, which was whole and entire all the time of Alexander the Great (the First Founder of it) but afterwards being divided among his Captains (who are meant by the four horns of the Ram in Daniel) they and those that succeeded them by their constant Jarrings and ambitious Encroachings upon one anothers Allotments, thereby rendred all those spacious Countreys fit for the Roman Conquest;
But this is more evident and visible in the following, that is, the Greek Monarchy, which was Whole and entire all the time of Alexander the Great (the First Founder of it) but afterwards being divided among his Captains (who Are meant by the four horns of the Ram in daniel) they and those that succeeded them by their constant Jarrings and ambitious Encroachings upon one another's Allotments, thereby rendered all those spacious Countries' fit for the Roman Conquest;
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and at last their Divisions caused the actual Translation of the Empire to the Romans. And so the Fourth and last Monarchy was set up, which soon began to have the same Fate with the others, viz. when it came to be split into Two, the Eastern and the Western Empire; which Division is meant by the Feet of Iron and Clay in Nebuchadnezar 's Dream, materials of a different and contrary Nature, which were not able to fasten and cement together for any considerable time.
and At last their Divisions caused the actual translation of the Empire to the Romans. And so the Fourth and last Monarchy was Set up, which soon began to have the same Fate with the Others, viz. when it Come to be split into Two, the Eastern and the Western Empire; which Division is meant by the Feet of Iron and Clay in Nebuchadnezzar is Dream, materials of a different and contrary Nature, which were not able to fasten and cement together for any considerable time.
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When the Empire was thus divided, it lasted not long, for that part of it which was in the West, was extinct in Augustulus; and the other Moiety in the East decay'd in the Emperor Heraclius 's Reign,
When the Empire was thus divided, it lasted not long, for that part of it which was in the West, was extinct in Augustulus; and the other Moiety in the East decayed in the Emperor Heraclius is Reign,
But I will be more Particular: The Sacred History assigns This very thing which I am now speaking of as the reason of the Confusion and Destruction of the Antient Egyptian Dynasty; for we read in the Burden of Egypt (Isai. xix.) i.e. the Prophetick Denuntiation against it, That the Egyptians were set against the Egyptians,
But I will be more Particular: The Sacred History assigns This very thing which I am now speaking of as the reason of the Confusion and Destruction of the Ancient Egyptian Dynasty; for we read in the Burden of Egypt (Isaiah xix.) i.e. the Prophetic Denunciation against it, That the egyptians were Set against the egyptians,
This weakning of one another by their mutual Oppositions gave occasion to Psammiticus, who was then King but of one Province, to encroach upon the rest,
This weakening of one Another by their mutual Oppositions gave occasion to Psammiticus, who was then King but of one Province, to encroach upon the rest,
Or, as we are more fully to understand the Words, their Wars and Dissentions among themselves made way for the Assyrian Invasion (of which you read in Isai. xx. 4.) which proved very Fatal and Mischievous to them.
Or, as we Are more Fully to understand the Words, their Wars and Dissensions among themselves made Way for the assyrian Invasion (of which you read in Isaiah xx. 4.) which proved very Fatal and Mischievous to them.
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This is confess'd by their own Learned Antiquary and Historian, who particularly Remarks, that this Defection from Rehoboam, and dividing the Kingdom, were the beginning and first cause of all the Evils that be•el them, and of their final Overthrow.
This is confessed by their own Learned Antiquary and Historian, who particularly Remarks, that this Defection from Rehoboam, and dividing the Kingdom, were the beginning and First cause of all the Evils that be•el them, and of their final Overthrow.
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Afterwards, among the same People the Factions and Contentions of the Priests, Fighting and Scu•fling for the High-Priests place, brought in the Kings of Syria upon them.
Afterwards, among the same People the Factions and Contentions of the Priests, Fighting and Scu•fling for the High priests place, brought in the Kings of Syria upon them.
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And long after this, what was it but the Intestine Divisions, Sects and Parties in the same Nation which occasion'd the demolishing of their City by Titus Vespasian? Their own Civil Broils and Discords made way for his Forces.
And long After this, what was it but the Intestine Divisions, Sects and Parties in the same nation which occasioned the demolishing of their city by Titus Vespasian? Their own Civil Broils and Discords made Way for his Forces.
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as a Learned Writer thinks, are meant by the Locusts in the Ninth of the Revelation, in which Chapter he conceives their Outrages and Villanies are set forth) did those People more harm and mischief than all the Roman Army.
as a Learned Writer thinks, Are meant by the Locusts in the Ninth of the Revelation, in which Chapter he conceives their Outrages and Villainies Are Set forth) did those People more harm and mischief than all the Roman Army.
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This likewise is taken notice of by their Own Historian, who tells us that the Romans beheld with Joy these Domestick Broils in Ierusalem, reckoning the Dissention of their Enemies to be the most advantageous and profitable thing that could have happen'd, and crying out, That it was from a Divine Hand that their Enemies were turn'd against themselves.
This likewise is taken notice of by their Own Historian, who tells us that the Romans beheld with Joy these Domestic Broils in Ierusalem, reckoning the Dissension of their Enemies to be the most advantageous and profitable thing that could have happened, and crying out, That it was from a Divine Hand that their Enemies were turned against themselves.
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when he perceived them to be very eager of falling upon the Iews, That he delay'd a while to do this, that thereby their Dissentions might be increas'd and grow more raging,
when he perceived them to be very eager of falling upon the Iews, That he delayed a while to do this, that thereby their Dissensions might be increased and grow more raging,
Whilst their Enemies Perish'd by their own hands, and were Ruined by the greatest of Evils, viz. Their Homebred Sedition, they should only be Spectators of their Mischiefs,
While their Enemies Perished by their own hands, and were Ruined by the greatest of Evils, viz. Their Homebred Sedition, they should only be Spectators of their Mischiefs,
It is true, at last (as the same Historian goes on to observe,) when it was too late, all their Discords ceas'd, all the Seditious Parties began to unite in one:
It is true, At last (as the same Historian Goes on to observe,) when it was too late, all their Discords ceased, all the Seditious Parties began to unite in one:
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By our own groundless Quarrels we have weakn'd our selves and strengthned our Enemies: We have been all this while by our Animosities within encouraging those that are without:
By our own groundless Quarrels we have weakened our selves and strengthened our Enemies: We have been all this while by our Animosities within encouraging those that Are without:
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To this the Roman Army may ascribe its Success. (That this or the like Language may never be hear'd in England, is the design and aim of this present Discourse.)
To this the Roman Army may ascribe its Success. (That this or the like Language may never be heard in England, is the Design and aim of this present Discourse.)
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after they had expell'd their Foreign Foes, and put Xerxes to Flight, at last overthrew themselves by Domestick Iarrs. This is the Remark which Iustin the Historian makes of them, Whilst every free City strived for the Mastery, they all lost it.
After they had expelled their Foreign Foes, and put Xerxes to Flight, At last overthrew themselves by Domestic Jars. This is the Remark which Justin the Historian makes of them, While every free city strived for the Mastery, they all lost it.
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And afterwards, when the Grecian Empire came once to be Divided into parts, (which was signified by the Leopards various Spots, and the Four-headed Beast spoken of in Daniel) it drew toward its Decay,
And afterwards, when the Grecian Empire Come once to be Divided into parts, (which was signified by the Leopards various Spots, and the Four-headed Beast spoken of in daniel) it drew towards its Decay,
It cannot be denied that particularly the Kingdom of Syria (which was part of the Greek Conquests) was lost to the Romans by their Civil Discords and Quarrels, many Persons contending at one time for the Supreme Rule.
It cannot be denied that particularly the Kingdom of Syria (which was part of the Greek Conquests) was lost to the Romans by their Civil Discords and Quarrels, many Persons contending At one time for the Supreme Rule.
To pass from Iews and Pagans even to Christians it may be observed in Ecclesiastical History that when the Primitive Christians began to be Quarrelsom and Contentious,
To pass from Iews and Pagans even to Christians it may be observed in Ecclesiastical History that when the Primitive Christians began to be Quarrelsome and Contentious,
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Eusebius, when the Rulers of the Church fell out with one another, when the Pastors of the Flock foster'd Strife and Contention among themselves, studying nothing but Emulation, Enmity and Hatred,
Eusebius, when the Rulers of the Church fell out with one Another, when the Pastors of the Flock fostered Strife and Contention among themselves, studying nothing but Emulation, Enmity and Hatred,
the Divisions of Believers were justly rewarded with Bloodshed and Slaughter from In•idels. And after the Roman Empire became Christian, one cause of its declining was the Division of it by Constantine the Great, viz. when he Translated the Imperial Seat into Greece, whereby in a short time the Eagles Head was divided,
the Divisions of Believers were justly rewarded with Bloodshed and Slaughter from In•idels. And After the Roman Empire became Christian, one cause of its declining was the Division of it by Constantine the Great, viz. when he Translated the Imperial Seat into Greece, whereby in a short time the Eagles Head was divided,
Whilst the Government was One and Entire, it was Stable and Firm, but as soon as it came to be Parted, it lost its pristine Vigour, and grew Weak and Feeble.
While the Government was One and Entire, it was Stable and Firm, but as soon as it Come to be Parted, it lost its pristine Vigour, and grew Weak and Feeble.
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It was upon this Division of the Empire that those Northern Nations the Gothes (distinguish'd into Vise Gothes and Ostro Gothes) the Hunns, Vandals, Longobards, and Others (whose very Names are as Barbarous as Themselves were) left their Cold and Barren Countries,
It was upon this Division of the Empire that those Northern nations the Goths (distinguished into Vise Goths and Ostro Goths) the Hunns, Vandals, Longobards, and Others (whose very Names Are as Barbarous as Themselves were) left their Cold and Barren Countries,
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But (which is yet more to our purpose) when these Barbarous Nations, like a General Deluge, over-ran the fairest Realms of Europe, the Frayes and Dissentions of Christians made way for them.
But (which is yet more to our purpose) when these Barbarous nations, like a General Deluge, overran the Fairest Realms of Europe, the Frays and Dissensions of Christians made Way for them.
Socrates Particularly observes this, that at the same time that the Bishop of Rome and his Clergy persecuted other Dissenting Christians, the Gothes and Longobards invaded Italy. The fourth Century had abounded with Schism and Faction (as well as Heresies:) And behold,
Socrates Particularly observes this, that At the same time that the Bishop of Room and his Clergy persecuted other Dissenting Christians, the Goths and Longobards invaded Italy. The fourth Century had abounded with Schism and Faction (as well as Heresies:) And behold,
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as the Effect as well as Recompence of these, the fifth Century labour'd under an other sort of Plagues, viz. the Irruption of those Savages, partly Pagans and partly Arians, who miserably Persecuted the Orthodox Christians in Italy, Spain, France, and other Countries.
as the Effect as well as Recompense of these, the fifth Century laboured under an other sort of Plagues, viz. the Irruption of those Savages, partly Pagans and partly Arians, who miserably Persecuted the Orthodox Christians in Italy, Spain, France, and other Countries.
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Again, to touch upon an other Coast of History, when in Arabia Felix and Syria, and the adjoyning Countries, several Sects and Parties of Christians had sprung up,
Again, to touch upon an other Coast of History, when in Arabia Felix and Syria, and the adjoining Countries, several Sects and Parties of Christians had sprung up,
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as Melchites, Maronites, Eutychians, Nestorians, Monothelites, &c. then in that very Arabia (but no longer to be call'd the Happy) appeared the Grand Impostor Mahomet. He and his Successors got up,
as Melchites, Maronites, Eutychians, Nestorians, Monothelites, etc. then in that very Arabia (but no longer to be called the Happy) appeared the Grand Impostor Mahomet. He and his Successors god up,
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And whilst the Churches of Ierusalem, Antioch and Constantinople unchristianly contended about Priority, and such like Points, the Turks came and decided the Controversy.
And while the Churches of Ierusalem, Antioch and Constantinople unchristianly contended about Priority, and such like Points, the Turks Come and decided the Controversy.
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This is now known to be a Great Truth, and not to be doubted of, that the Mahometan Empire arose from the Contentions in the East, when the Churches were torn asunder with the Arian and Manichean Doctrines.
This is now known to be a Great Truth, and not to be doubted of, that the Mahometan Empire arose from the Contentions in the East, when the Churches were torn asunder with the Arian and Manichean Doctrines.
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Is it not fad to consider that the Vilest Cheat in the World, That of Mahometism was foster'd and set forward by the Differences of those who were of the Christian Religion? And afterwards it was no wonder that when the Greek Church was divided within it self (into Armeni•ns, Georgians, Iacobites &c.) it was oppressed by the Turks and Saracens, and quite overrun by them.
Is it not fad to Consider that the Vilest Cheat in the World, That of Mahometism was fostered and Set forward by the Differences of those who were of the Christian Religion? And afterwards it was no wonder that when the Greek Church was divided within it self (into Armeni•ns, Georgians, Jacobites etc.) it was oppressed by the Turks and Saracens, and quite overrun by them.
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Where after it was observ'd that the Dissention of the Eastern and Western Christians was very much promoted by the Quarrel about Images, the Conclusion is this So that when the Saracens first,
Where After it was observed that the Dissension of the Eastern and Western Christians was very much promoted by the Quarrel about Images, the Conclusion is this So that when the Saracens First,
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an hatred between one Christian and another, Councels against Councels, Church against Church, Christians against Christians, Princes against Princes, at last the tearing in sunder of Christendom,
an hatred between one Christian and Another, Counsels against Counsels, Church against Church, Christians against Christians, Princes against Princes, At last the tearing in sunder of Christendom,
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and the Empire in two Pieces, till the Infidels, Saracens and Turks, common Enemies to both parts, have most cruelly Vanquish'd, Destroy'd and Subdued the one part,
and the Empire in two Pieces, till the Infidels, Saracens and Turks, Common Enemies to both parts, have most cruelly Vanquished, Destroyed and Subdued the one part,
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Still in pursuance of the Argument I am upon, I might remind you that the Discord of Christians was it which lost Ierusalem, after it had been held by them Successively a long time,
Still in pursuance of the Argument I am upon, I might remind you that the Discord of Christians was it which lost Ierusalem, After it had been held by them Successively a long time,
for there is abundant History to make it clear that by Divisions in Doctrine and Practice in the Church in the first Ages those Corruptions first crept in.
for there is abundant History to make it clear that by Divisions in Doctrine and Practice in the Church in the First Ages those Corruptions First crept in.
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I might leave Christendom, and travel as far as China, and shew you that vast and spacious Kingdom, which above 4000 Years together enjoy'd an uninterrupted Peace,
I might leave Christendom, and travel as Far as China, and show you that vast and spacious Kingdom, which above 4000 years together enjoyed an uninterrupted Peace,
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At last the occasion of putting a Period to this long Tranquility was the Discords of this Kingdom among themselves, the Divisions and Inflammations within their own Bowels,
At last the occasion of putting a Period to this long Tranquillity was the Discords of this Kingdom among themselves, the Divisions and Inflammations within their own Bowels,
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and after a long and bloody War possess'd that Kingdom (the wealthiest and most populous in the whole World that we know of,) and to this Day are Masters of it.
and After a long and bloody War possessed that Kingdom (the Wealthiest and most populous in the Whole World that we know of,) and to this Day Are Masters of it.
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And now when we are travelling, we may visit the Famous Country of the Abyssines or Ethiopia, a large Kingdom in Africk, but lately shrunk into a lesser Compass,
And now when we Are traveling, we may visit the Famous Country of the Abyssinians or Ethiopia, a large Kingdom in Africa, but lately shrunk into a lesser Compass,
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It is evident from the most Credible Historians, that our Ancestours, a very warlike and valiant People, were vanquished rather by the Perfidiousness of their own Androgeus, and the Quarrels of others among themselves than by the valour and force of the Invaders:
It is evident from the most Credible Historians, that our Ancestors, a very warlike and valiant People, were vanquished rather by the Perfidiousness of their own Androgeus, and the Quarrels of Others among themselves than by the valour and force of the Invaders:
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and so Caesar fought and overcame, and made this Island tributary to Rome. Though it is true, this was not presently Effected, but after several Assaults:
and so Caesar fought and overcame, and made this Island tributary to Room. Though it is true, this was not presently Effected, but After several Assaults:
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There different People successively took the Opportunity of overrunning our Country when our Bickrings and Digladiations were great in our own Bowels.
There different People successively took the Opportunity of overrunning our Country when our Bickerings and Digladiations were great in our own Bowels.
It was this which gave occasion to the Saxons to invade this Land, or (if you will rather) to our Ancestours to call them in; for the Picts, who were the Old Barbarous Britains, were divided from the rest of the Nation,
It was this which gave occasion to the Saxons to invade this Land, or (if you will rather) to our Ancestors to call them in; for the Picts, who were the Old Barbarous Britains, were divided from the rest of the nation,
and held Confederacy with the Scots. Therefore Gildas expressly sheweth that one cause of the fatal Councel of sending for the Saxons to come and assist them, was their Disagreement and Contention among themselves:
and held Confederacy with the Scots. Therefore Gildas expressly shows that one cause of the fatal Council of sending for the Saxons to come and assist them, was their Disagreement and Contention among themselves:
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The Southern and Northern Inhabitants were at odds, which moved Vortigern the Head of the Natives at that time to send for those Saxons, who came over and miserably requited the Britains for the care they shew'd to them,
The Southern and Northern Inhabitants were At odds, which moved Vortigern the Head of the Natives At that time to send for those Saxons, who Come over and miserably requited the Britains for the care they showed to them,
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And afterwards, these very Saxons (who seem'd to have made amends for all their violence and mischief by the ardent Zeal which they shew'd to the Christian Faith as soon as 'twas Preach'd among them, by their building of Churches and Religious Houses, by their extraordinary Devotion,
And afterwards, these very Saxons (who seemed to have made amends for all their violence and mischief by the Ardent Zeal which they showed to the Christian Faith as soon as 'twas Preached among them, by their building of Churches and Religious Houses, by their extraordinary Devotion,
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and by their care to propagate and spread the Christian Religion) these Noble Converts, who flourish'd under their Heptarchy so long a time, were ruined at length by their Intestine Broils and Wars, as our Learned Antiquary observes.
and by their care to propagate and spread the Christian Religion) these Noble Converts, who flourished under their Heptarchy so long a time, were ruined At length by their Intestine Broils and Wars, as our Learned Antiquary observes.
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And if you consult our Chronicles you will find that nothing gave the Danes and Normans more advantage against our Predecessors than their Divisions and Quarrels among themselves.
And if you consult our Chronicles you will find that nothing gave the Danes and Normans more advantage against our Predecessors than their Divisions and Quarrels among themselves.
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In brief, the former State of things in this Nation, immediately fore-going the several devastations by Foreign Invasion, hath in This (as well as in some other Circumstances) too near an Alliance and Correspondence with our Present Times.
In brief, the former State of things in this nation, immediately foregoing the several devastations by Foreign Invasion, hath in This (as well as in Some other circumstances) too near an Alliance and Correspondence with our Present Times.
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And let us endeavour (for now I am coming to turn my History into Application) let us, I say, endeavour to avert it by the most Proper Means we can use, that is, by studying Peace and Unity,
And let us endeavour (for now I am coming to turn my History into Application) let us, I say, endeavour to avert it by the most Proper Means we can use, that is, by studying Peace and Unity,
We have been, and are at this Day a People divided against our selves, and therefore it is a wonderful Prodigy that we have not had our final Downfal before this.
We have been, and Are At this Day a People divided against our selves, and Therefore it is a wondered Prodigy that we have not had our final Downfall before this.
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but a solid Truth that Harmony and Concord are the best means of building up the Walls of our Ierusalem, and of incompassing it with more firm and durable ones than those of Brass, which the Famed Frier (as 'tis said) vainly boast'd he would environ England with.
but a solid Truth that Harmony and Concord Are the best means of building up the Walls of our Ierusalem, and of encompassing it with more firm and durable ones than those of Brass, which the Famed Friar (as it's said) vainly boasted he would environ England with.
Let us love as Brethre•, and acknowledge none to be our Enemies but such as we know are Implacable Enemies to our Religion, that is, those who have a design to Rob us of that which is dearer to us than our Lives.
Let us love as Brethre•, and acknowledge none to be our Enemies but such as we know Are Implacable Enemies to our Religion, that is, those who have a Design to Rob us of that which is Dearer to us than our Lives.
For the Blessed Author and Founder of our Religion pronounced the Peace-makers blessed, and made Love and Peace the honourable Badges of our Profession;
For the Blessed Author and Founder of our Religion pronounced the Peacemakers blessed, and made Love and Peace the honourable Badges of our Profession;
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and we find that all the excellent Principles of the Gospel lead to these, and that Christianity it selfe inculcates nothing more than the Practice of them.
and we find that all the excellent Principles of the Gospel led to these, and that Christianity it self inculcates nothing more than the Practice of them.
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But not only thus in general, as we are Christians, but in a more Especial manner as we are Protestants, we are under a strict Obligation of mutual Amity and Agreement.
But not only thus in general, as we Are Christians, but in a more Especial manner as we Are Protestants, we Are under a strict Obligation of mutual Amity and Agreement.
That there is too much of Truth in this their Boasting we cannot den•• though with reference to the former part it must be said (and that with equal Truth) that they have their Divisions and Parties no less than we (as I could easily prove if I were at leisure to do it:) but 'tis granted that as to the Main they are at Unity among themselves, that is, they perfectly agree to oppose the Protestant Cause:
That there is too much of Truth in this their Boasting we cannot den•• though with Referente to the former part it must be said (and that with equal Truth) that they have their Divisions and Parties not less than we (as I could Easily prove if I were At leisure to do it:) but it's granted that as to the Main they Are At Unity among themselves, that is, they perfectly agree to oppose the Protestant Cause:
This is the Great Prop and Preservative of the Church of Rome, this buoys up the whole Papal Interest, viz. their Agreement among themselves, their being all of a Piece, viz. with relation to us.
This is the Great Prop and Preservative of the Church of Rome, this buoys up the Whole Papal Interest, viz. their Agreement among themselves, their being all of a Piece, viz. with Relation to us.
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and the Cause it self require that we maintain an entire Concord? Must we go to the Roman Catholicks to be taught our Duty in this Point? This is very Scandalous,
and the Cause it self require that we maintain an entire Concord? Must we go to the Roman Catholics to be taught our Duty in this Point? This is very Scandalous,
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If they shew themselves such Fierce Disturbers of our Peace both Ecclesiastical and Civil, let us be as Forward and Zealous in promoting Peace in our Church and State, a Religious and a Politick Peace.
If they show themselves such Fierce Disturbers of our Peace both Ecclesiastical and Civil, let us be as Forward and Zealous in promoting Peace in our Church and State, a Religious and a Politic Peace.
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In short, let us not by our Quarrels and Dissentions scandalize Christianity, or (more particularly) the Reformed Religion, which is the Choisest part of it.
In short, let us not by our Quarrels and Dissensions scandalise Christianity, or (more particularly) the Reformed Religion, which is the Choicest part of it.
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such a Deliverance as the present Age ought to stand astonish'd at, and which future Ages will scarcely believe, by reason of the strange surprizing and unheard of Circumstances which attended it, especially this one (which is most remarkable) that whereas such Great Alterations in Kingdoms and Commonwealths are generally accompanied with Bloodshed, this had nothing of that Nature,
such a Deliverance as the present Age ought to stand astonished At, and which future Ages will scarcely believe, by reason of the strange surprising and unheard of circumstances which attended it, especially this one (which is most remarkable) that whereas such Great Alterations in Kingdoms and Commonwealths Are generally accompanied with Bloodshed, this had nothing of that Nature,
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Yet what great Numbers of Men among us shew themselves Discontented, and therein Unthankful for that Amazing Blessing confer'd on this Nation? All the Return they make for God's singular Mercy and unparellel'd Kindness to us is Murmuring and Repining.
Yet what great Numbers of Men among us show themselves Discontented, and therein Unthankful for that Amazing Blessing conferred on this nation? All the Return they make for God's singular Mercy and unparelleled Kindness to us is Murmuring and Repining.
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They complain of their present Condition, and are for going back into Egypt, though (blessed be God) they are not in a Wilderness, but in a Land flowing with Milk and Honey.
They complain of their present Condition, and Are for going back into Egypt, though (blessed be God) they Are not in a Wilderness, but in a Land flowing with Milk and Honey.
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as they are Fellow-Christians and Fellow-Protestants, at this time especially when we are of necessity ingag'd against a Foreign Adversary, they (notwithstanding this) are unwilling to listen to this Invitation,
as they Are Fellow-Christians and Fellow-Protestants, At this time especially when we Are of necessity engaged against a Foreign Adversary, they (notwithstanding this) Are unwilling to listen to this Invitation,
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and shall we in this juncture divide our selves into several Parties, and distinguish one another by Scandalous Names and Titles? Our Divisions before argued gross Folly and Indiscretion:
and shall we in this juncture divide our selves into several Parties, and distinguish one Another by Scandalous Names and Titles? Our Divisions before argued gross Folly and Indiscretion:
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But now they can pass for nothing less then Madness and Frenzy. Wherefore in the present Cirstances, if ever, let us think our selves concern'd to Unite.
But now they can pass for nothing less then Madness and Frenzy. Wherefore in the present Cirstances, if ever, let us think our selves concerned to Unite.
3dly. Consider how, by the contrary Practice, you gratisy your Enemies. We may Imagine we here them say of Us as the Romans under Tiberius said of the Germans (against whose Empire and Liberty these were plotting) when they saw them fall out among themselves, If we cannot, say they, get this People to love us, we wish they may cherish a perpetual hatred and division among themselves, which latter will be every ways as Successful to us as the former.
3dly. Consider how, by the contrary Practice, you gratisy your Enemies. We may Imagine we Here them say of Us as the Romans under Tiberius said of the Germanes (against whose Empire and Liberty these were plotting) when they saw them fallen out among themselves, If we cannot, say they, get this People to love us, we wish they may cherish a perpetual hatred and division among themselves, which latter will be every ways as Successful to us as the former.
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Any considerate Man may see that it is the studied Practice of those that are Agents for the Church of Rome to sow the Seeds of Discord in Protestant Countries,
Any considerate Man may see that it is the studied Practice of those that Are Agents for the Church of Room to sow the Seeds of Discord in Protestant Countries,
They have a long time made it their Work, and at this Day they pursue it with more than ordinary Vigour, to ruffle and embroil us, that they may thereby smooth the Way to Popery, and extirpate that Religion which they are pleas'd to call the Northern Heresy. They carry on the same design that Iulian the Apostate of old did, who was the Subtilest Enemy the Christians ever had:
They have a long time made it their Work, and At this Day they pursue it with more than ordinary Vigour, to ruffle and embroil us, that they may thereby smooth the Way to Popery, and extirpate that Religion which they Are pleased to call the Northern Heresy. They carry on the same Design that Iulian the Apostate of old did, who was the Subtlest Enemy the Christians ever had:
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What can we expect but Confusion, and even an utter Extinction if we are thus miserably Disjoyn'd? We shall unavoidably bring down all mischiefs upon us if we take no care to cure our Convulsions and Distractions within us.
What can we expect but Confusion, and even an utter Extinction if we Are thus miserably Disjoined? We shall avoidable bring down all mischiefs upon us if we take no care to cure our Convulsions and Distractions within us.
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Nay, let it be remember'd that a Kingdom divided against it self, although it be assaulted by no Foreign Foe, cannot stand, but shall be brought to Confusion.
Nay, let it be remembered that a Kingdom divided against it self, although it be assaulted by no Foreign Foe, cannot stand, but shall be brought to Confusion.
Fix this on your Minds as an unquestionable Truth, that we may despair of the Safety and Welfare of this Nation so long as we are divided into Disagreeing Parties, so long as we love to keep up our Quarrels.
Fix this on your Minds as an unquestionable Truth, that we may despair of the Safety and Welfare of this nation so long as we Are divided into Disagreeing Parties, so long as we love to keep up our Quarrels.
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This very thing was the Ground of the Learned and Pious Vsher 's fearful Apprehensions and prophetick Intimations concerning the return of the Roman Religion into these Kingdoms,
This very thing was the Ground of the Learned and Pious Usher is fearful Apprehensions and prophetic Intimations Concerning the return of the Roman Religion into these Kingdoms,
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and the miserable State they were like to fall into on that Account, as you may read in his Life. We may on the same Ground fear the same dismal Events at this time.
and the miserable State they were like to fallen into on that Account, as you may read in his Life. We may on the same Ground Fear the same dismal Events At this time.
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and carry on Different, yea contrary Designs, we are making way for the Common Foe to enter, who (if he gets footing here) will reduce us and our Posterity to the utmost Servitude and Bondage,
and carry on Different, yea contrary Designs, we Are making Way for the Common Foe to enter, who (if he gets footing Here) will reduce us and our Posterity to the utmost Servitude and Bondage,
And now perhaps it may be expected (before I put an end to this Discourse) that I should set before you the Particular Methods of Peace in this unhappy Day of Dissention.
And now perhaps it may be expected (before I put an end to this Discourse) that I should Set before you the Particular Methods of Peace in this unhappy Day of Dissension.
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If you would permit me to be free with you, I could, methinks, entertain good hopes of being an Vniversal Reconciler, of making Dissenting Parties understand one another aright (the want of which hath been the Source of all their Controversies) and so of Accommodating the Differences between them,
If you would permit me to be free with you, I could, methinks, entertain good hope's of being an Universal Reconciler, of making Dissenting Parties understand one Another aright (the want of which hath been the Source of all their Controversies) and so of Accommodating the Differences between them,
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But seeing I cannot at present so Particularly and Fully pursue this great Work as I would, (and perhaps some here are not able to bear it now) the only Direction I will propound, the only Expedient I will leave with you is this, That you would not suffer your Differences in some lesser Matters of Religion, to hinder your Vniting in the Great and Common Concern of the Nation.
But seeing I cannot At present so Particularly and fully pursue this great Work as I would, (and perhaps Some Here Are not able to bear it now) the only Direction I will propound, the only Expedient I will leave with you is this, That you would not suffer your Differences in Some lesser Matters of Religion, to hinder your Uniting in the Great and Common Concern of the nation.
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Let me be plain with you, an Invasion will make no Difference between a Conformist and a Dissenter; a Foreign Enemy will not distinguish between Churches and Meeting-Houses; Assassines and Cut-Throats will not ask whether we be of this or that Communion:
Let me be plain with you, an Invasion will make no Difference between a Conformist and a Dissenter; a Foreign Enemy will not distinguish between Churches and Meeting-Houses; Assassins and Cut-Throats will not ask whither we be of this or that Communion:
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And to this purpose let us remember that we are All of us Embark'd in the same Vessel, we Espouse the same Common Interest, we profess the same Holy Religion,
And to this purpose let us Remember that we Are All of us Embarked in the same Vessel, we Espouse the same Common Interest, we profess the same Holy Religion,
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When we are to ingage the Publick Enemy, let us make no nice Detachments, but go with All our Forces. Let us freely mingle with all that abhor the designs of Rome and France. Let there be a Free,
When we Are to engage the Public Enemy, let us make no Nicaenae Detachments, but go with All our Forces. Let us freely mingle with all that abhor the designs of Room and France. Let there be a Free,
for there are several Points relating to Religion in which we shall never all concur (and truly I am of Opinion it was not intended we should) till that Blessed Time predicted in Rev. xi. 15. be accomplish'd.
for there Are several Points relating to Religion in which we shall never all concur (and truly I am of Opinion it was not intended we should) till that Blessed Time predicted in Rev. xi. 15. be accomplished.
I will be bold to say, if the fourteenth Chapter of the Epistle to the Romans were read over once and again with serious and hearty Prayer, it would end all our disputes about Indifferent matters in Religion,
I will be bold to say, if the fourteenth Chapter of the Epistle to the Romans were read over once and again with serious and hearty Prayer, it would end all our disputes about Indifferent matters in Religion,
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Contesting Parties would thence effectually learn to lay aside Censuring and Iudging one another, and to sacrifice their Private Opinions and Sentiments,
Contesting Parties would thence effectually Learn to lay aside Censuring and Judging one Another, and to sacrifice their Private Opinions and Sentiments,
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Lay aside your nice Criticisms, stand not upon Punctilio's, be not religiously Pedantick or Morose. Away with fond Disputes which engender nothing but Strife:
Lay aside your Nicaenae Criticisms, stand not upon Punctilio's, be not religiously Pedantic or Morose. Away with found Disputes which engender nothing but Strife:
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And let us in good earnest study the plain way of Salvation by Iesus Christ; let us mind the Unquestionable and Practical matters of Christianity, where there is sure Footing,
And let us in good earnest study the plain Way of Salvation by Iesus christ; let us mind the Unquestionable and Practical matters of Christianity, where there is sure Footing,
This therefore is the thing which I humbly offer, that the Interests of all Parties may become One in this present Juncture, that all Hands may be employ'd in this Great Work, that there may be an Universal Concurrence in the Cause which we have undertaken.
This Therefore is the thing which I humbly offer, that the Interests of all Parties may become One in this present Juncture, that all Hands may be employed in this Great Work, that there may be an Universal Concurrence in the Cause which we have undertaken.
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Suppose some great City or Town were on Fire, do you apprehend that that would be a fit time for the Inhabitants, who are concern'd in that Calamity, to come forth and busy themselves only in renewing their former Grudges,
Suppose Some great city or Town were on Fire, do you apprehend that that would be a fit time for the Inhabitants, who Are concerned in that Calamity, to come forth and busy themselves only in renewing their former Grudges,
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and repeating the little Contests which had heretofore been among the Neighbourhood, whilst in the mean time they are unmindful of using the proper means for ••opping the Raging Flames,
and repeating the little Contests which had heretofore been among the Neighbourhood, while in the mean time they Are unmindful of using the proper means for ••opping the Raging Flames,
and hindring their furious Advance towards their Dwellings? Just such is the Folly and Stupidity of those Persons who stand contending and wrangling with one another,
and hindering their furious Advance towards their Dwellings? Just such is the Folly and Stupidity of those Persons who stand contending and wrangling with one Another,
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and revive their former Debates at a time when there is a General Conflagration in the World, at a time when we are threatn'd by the Great Boutefeues the Tremendous Firebrands abroad at a time when there is so great a Number of Incendiaries at home, striving to put us all into a Combustion, at a time when our Divisions are like to prove most Successful to our Enemies.
and revive their former Debates At a time when there is a General Conflagration in the World, At a time when we Are threatened by the Great Boutefeues the Tremendous Firebrands abroad At a time when there is so great a Number of Incendiaries At home, striving to put us all into a Combustion, At a time when our Divisions Are like to prove most Successful to our Enemies.
Let us wear off our former Roughnesses, and become Smooth, even and gentle, heartily complying with one another, breathing nothing but Love and Peace, that thereby we may be a Happy and a Prosperous Nation,
Let us wear off our former Roughnesses, and become Smooth, even and gentle, heartily complying with one Another, breathing nothing but Love and Peace, that thereby we may be a Happy and a Prosperous nation,
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Let us detest and avoid those ill Men who are forward rather to lay open the Maladies of the Church and State than to apply a Cure; who are more desirous to increase our Diseases than to make use of a Remedy: Who would continually raise Commotions and Distractions amongst us,
Let us detest and avoid those ill Men who Are forward rather to lay open the Maladies of the Church and State than to apply a Cure; who Are more desirous to increase our Diseases than to make use of a Remedy: Who would continually raise Commotions and Distractions among us,
And particularly agree to defend your Religion and your Country against the Attempts of Rome: Agree to defeat the Projects and withstand the force of the Great Apollyon abroad;
And particularly agree to defend your Religion and your Country against the Attempts of Room: Agree to defeat the Projects and withstand the force of the Great Apollyon abroad;
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Agree to ba•fle the Designs of all those who any ways promote or favour the Interest of that Unwearied and Merciless Disturber of the Peace of Christendom:
Agree to ba•fle the Designs of all those who any ways promote or favour the Interest of that Unwearied and Merciless Disturber of the Peace of Christendom:
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I request you then by all that is Sacred, Religious and Venerable to compose your selves into a quiet Posture, to purge out your sower Ferments, to forget your former Animosities and Oppositions.
I request you then by all that is Sacred, Religious and Venerable to compose your selves into a quiet Posture, to purge out your sour Ferments, to forget your former Animosities and Oppositions.
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I most Passionately beg of you that you would not repeat your former Iustings and Tiltings against one another, that you would think no more of your unkind Reflections and Rallyings, that you would Cancel your Philippicks and Invectives,
I most Passionately beg of you that you would not repeat your former Iustings and Tiltings against one Another, that you would think no more of your unkind Reflections and Rallyings, that you would Cancel your Philippics and Invectives,
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If you must needs Strive, Strive and Contend for the Faith once deliver'd to the Saints, strive to assert and maintain the Necessary and Fundamental Articles of Christianity, which of late are so much Corrupted and Perverted:
If you must needs Strive, Strive and Contend for the Faith once Delivered to the Saints, strive to assert and maintain the Necessary and Fundamental Articles of Christianity, which of late Are so much Corrupted and Perverted:
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And now that all our Animosities may be lay'd aside, our Divisions healed, and Union among our selves (which I have been pressing you unto) may be promoted and effected, let us make our Addresses to the God of Peace in that excellent Form of Prayer composed by my Lords the Bishops,
And now that all our Animosities may be laid aside, our Divisions healed, and union among our selves (which I have been pressing you unto) may be promoted and effected, let us make our Addresses to the God of Peace in that excellent From of Prayer composed by my lords the Bishops,
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O God the Father of our Lord Iesus Christ our only Saviour, the Prince of Peace, look down in much Pity and Compassion upon this Church and Nation, stir up, we beseech thee, every Soul among us, to cast forth the accursed thing, to root out of our Hearts all Pride,
Oh God the Father of our Lord Iesus christ our only Saviour, the Prince of Peace, look down in much Pity and Compassion upon this Church and nation, stir up, we beseech thee, every Soul among us, to cast forth the accursed thing, to root out of our Hearts all Pride,
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In Two Sermons, occasion'd by the present Excess in that kind. 1 TIM. II. 8, 9. I will that Women adorn themselves in modest Apparel, with Shame-facedness and Sobriety:
In Two Sermons, occasioned by the present Excess in that kind. 1 TIM. II 8, 9. I will that Women adorn themselves in modest Apparel, with Shamefacedness and Sobriety:
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IF you impartially view the general Practice of this Age, you cannot but look upon these Words as one of the most Seasonable Portions of Scripture, that can be offer'd to your Consideration.
IF you impartially view the general Practice of this Age, you cannot but look upon these Words as one of the most Seasonable Portions of Scripture, that can be offered to your Consideration.
and to let you see how it becomes Unlawful, and Vitious, and unworthy of sober and modest Christians. III. To make some Practical Deductions from these Things, and to disswade you from that Excess, which is now grown so Common, by setting before you the Evils and Mischiefs of it, which you will find to be so great and so many, that I hope you will be prevail'd with to abandon that undue Practice.
and to let you see how it becomes Unlawful, and Vicious, and unworthy of Sobrium and modest Christians. III. To make Some Practical Deductions from these Things, and to dissuade you from that Excess, which is now grown so Common, by setting before you the Evils and Mischiefs of it, which you will find to be so great and so many, that I hope you will be prevailed with to abandon that undue Practice.
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And ever afterwards, among the Civilized Nations of the World, Garments have been in use for the same End that they were at first; that is, for Modesty sake.
And ever afterwards, among the Civilized nations of the World, Garments have been in use for the same End that they were At First; that is, for Modesty sake.
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because they imitated Adam 's Nakedness in Paradice; for they contended, that since the Restauration wrought by Christ, the Pristine Nakedness should be resumed;
Because they imitated Adam is Nakedness in Paradise; for they contended, that since the Restauration wrought by christ, the Pristine Nakedness should be resumed;
But this silly Sect, who divested themselves of Sobriety and Reason, before they stript themselves of their Apparel, were justly exploded by wise and sober Men,
But this silly Sect, who divested themselves of Sobriety and Reason, before they stripped themselves of their Apparel, were justly exploded by wise and Sobrium Men,
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Different Habits are not only for the differencing of the Sexes (and therefore the Old Testament makes the promiscuous Use of Men and Womens Apparel unlawful) but for making a Discrimination between the Qualities or Ranks of Persons.
Different Habits Are not only for the differencing of the Sexes (and Therefore the Old Testament makes the promiscuous Use of Men and Women's Apparel unlawful) but for making a Discrimination between the Qualities or Ranks of Persons.
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Not only Kings and Queens were differenc'd from their Subjects by their Royal Apparel, 6 Est. 8. but there were Vestures proper and peculiar to other Orders and Dignities, Offices and Degrees of Men, 1 Sam. 18. 4. 1 Iob 20. 4 Lam. 5. 15 Luk. 22. 16. 19. Ioseph refus'd not to wear Pharaoh 's Ring, that he put upon his Hand,
Not only Kings and Queen's were differenced from their Subject's by their Royal Apparel, 6 Est. 8. but there were Vestures proper and peculiar to other Order and Dignities, Offices and Degrees of Men, 1 Sam. 18. 4. 1 Job 20. 4 Lam. 5. 15 Luk. 22. 16. 19. Ioseph refused not to wear Pharaoh is Ring, that he put upon his Hand,
nor to be aray'd in Vestures of fine Linnen, and to wear a Gold Chain about his Neck, 41 Gen. 42. Mordecai and Daniel were cloath'd with rich and stately Ornaments, suitable to the Degree they were advanc'd to, 8 Esth. 15. 5 Dan. 29. We read of precious Cloaths, or, according to the Hebrew, Cloaths of Freedom, 27 Ezek. 20. i.e. such Garments as became free and ingenuous Men, such as those of the better Quality were cloath'd with.
nor to be arrayed in Vestures of fine Linen, and to wear a Gold Chain about his Neck, 41 Gen. 42. Mordecai and daniel were clothed with rich and stately Ornament, suitable to the Degree they were advanced to, 8 Esth. 15. 5 Dan. 29. We read of precious Clothes, or, according to the Hebrew, Clothes of Freedom, 27 Ezekiel 20. i.e. such Garments as became free and ingenuous Men, such as those of the better Quality were clothed with.
When our Saviour tells us, That they who wear soft Rayment are in Kings Houses, 11 Mat. 8. he doth not condemn the Use of rich and goodly Attire (which are meant by Soft Rayment) but he intimates this Distinction, which I am now speaking of:
When our Saviour tells us, That they who wear soft Raiment Are in Kings Houses, 11 Mathew 8. he does not condemn the Use of rich and goodly Attire (which Are meant by Soft Raiment) but he intimates this Distinction, which I am now speaking of:
And so it is as much as if he had said, By their Habit you may know them to be Courtiers. He allows Men to be attir'd according to their Place and Degree:
And so it is as much as if he had said, By their Habit you may know them to be Courtiers. He allows Men to be attired according to their Place and Degree:
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Christianity doth not disrobe Men of their Distinctive Garments: For this was one Design of Apparel, viz. To discriminate between Persons of an higher, and a lower Degree.
Christianity does not disrobe Men of their Distinctive Garments: For this was one Design of Apparel, viz. To discriminate between Persons of an higher, and a lower Degree.
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Yea, we read, that the immediate Ministers of Religion among the Iews, were according to God's Command distinguish'd from the People, by a peculiar Manner of Garb:
Yea, we read, that the immediate Ministers of Religion among the Iews, were according to God's Command distinguished from the People, by a peculiar Manner of Garb:
Which was imitated by others afterwards, and would, it is likely, have been practis'd by the Apostles; and first Ecclesiastical Persons in the Christian Church,
Which was imitated by Others afterwards, and would, it is likely, have been practised by the Apostles; and First Ecclesiastical Persons in the Christian Church,
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for they were so worn, that they were not only cool in Summer, but warm in Winter (for it is not to be doubted, that the Year had its Vicissitudes then.) I say it is probable, these Skins were a Cool sort of Garment, viz. when they wore the plain and smooth side next them,
for they were so worn, that they were not only cool in Summer, but warm in Winter (for it is not to be doubted, that the Year had its Vicissitudes then.) I say it is probable, these Skins were a Cool sort of Garment, viz. when they wore the plain and smooth side next them,
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And hence we read, that upon the Death of that Religious Woman Dorcas, her pious Female Friends display'd the Ensigns of her Charity (as well as good House-wifery) viz. The Coats and Garments which she made whilst she was with them, 9 Acts 29. For this, without doubt, relates to the good Works and Alms Deeds, which she did, v. 36. Such is generally the frail Constitution of our Bodies, that they want some Defence;
And hence we read, that upon the Death of that Religious Woman Dorcas, her pious Female Friends displayed the Ensigns of her Charity (as well as good Housewifery) viz. The Coats and Garments which she made while she was with them, 9 Acts 29. For this, without doubt, relates to the good Works and Alms deeds, which she did, v. 36. Such is generally the frail Constitution of our Bodies, that they want Some Defence;
And even in excessive hot Climates, some sort of Rayment is requisite to be a Guard from the Scorching Sun. Thus on the Account of Necessi•y, as well as Modesty and Distinction, Cloathing is serviceable to us.
And even in excessive hight Climates, Some sort of Raiment is requisite to be a Guard from the Scorching Sun. Thus on the Account of Necessi•y, as well as Modesty and Distinction, Clothing is serviceable to us.
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as it is by those who compiled our Homilies. If we consider (say they) the End and Purpose whereunto Almighty God hath ordained his Creatures, we shall easily perceive, that he alloweth us Apparel, not only for Necessity's sake,
as it is by those who compiled our Homilies. If we Consider (say they) the End and Purpose whereunto Almighty God hath ordained his Creatures, we shall Easily perceive, that he alloweth us Apparel, not only for Necessity's sake,
In this double Sense, the Spouse of Christ may be said, to be arayed in fine Linnen, clean and white, 19. Rev. 8. There can be no doubt, tha• a Neatness or Comeliness of Attire, is allowable and commendable,
In this double Sense, the Spouse of christ may be said, to be arrayed in fine Linen, clean and white, 19. Rev. 8. There can be no doubt, tha• a Neatness or Comeliness of Attire, is allowable and commendable,
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as Gold, Silver, Pearls, Diamonds, and other precious Stones, fine Linnen, Silk, &c. Indeed, the World it self hath its Name among the Greeks from its Ornate and Comely Make, its beautiful and rich Dress:
as Gold, Silver, Pearls, Diamonds, and other precious Stones, fine Linen, Silk, etc. Indeed, the World it self hath its Name among the Greeks from its Ornate and Comely Make, its beautiful and rich Dress:
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The Heavens are deck'd and garnish'd with the Stars, as with so many glittering and sparkling Gems, besides that great flaming Ruby the Sun, Which out-shines them all.
The Heavens Are decked and garnished with the Stars, as with so many glittering and sparkling Gems, beside that great flaming Ruby the Sun, Which outshines them all.
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Among Brutes there are many that are remarkable for their Gorgeous Trappings, wherewith Nature hath set them forth, especially several of the Feather'd Animals are noted for the Variety of Colours, in which they are dressed.
Among Brutus's there Are many that Are remarkable for their Gorgeous Trappings, wherewith Nature hath Set them forth, especially several of the Feathered Animals Are noted for the Variety of Colours, in which they Are dressed.
And must this Rich Jewel be sordidly used? May not this Choicest Creature be decently arayed? If God hath given it this Natural Decking, shall an Artificial one be unlawful? If you may adorn your Houses,
And must this Rich Jewel be sordidly used? May not this Choicest Creature be decently arrayed? If God hath given it this Natural Decking, shall an Artificial one be unlawful? If you may adorn your Houses,
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and deck your Chambers, and trim up your Closets, why may not you do so to your selves? For here I may say as our Saviour in another Case, Are not ye much better than they? The Scripture Records acquaint us, that there were some innocent Ornaments used heretofore,
and deck your Chambers, and trim up your Closets, why may not you do so to your selves? For Here I may say as our Saviour in Another Case, are not you much better than they? The Scripture Records acquaint us, that there were Some innocent Ornament used heretofore,
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It is St. Austin 's Observation upon Abraham 's presenting Rebecca with Ear-Rings (for so he understands the Word Nesem) and Bracelets, and her accepting of them, that it is lawful to use these and the like Ornaments;
It is Saint Austin is Observation upon Abraham is presenting Rebecca with Ear-Rings (for so he understands the Word Nesem) and Bracelets, and her accepting of them, that it is lawful to use these and the like Ornament;
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Ioseph, who was the Beloved of his Father, was distinguish'd from the Rest of his Brethren, by a better sort of Apparel, a Coat of many Colours, 37 Gen. 3. a Garment wrought or embroider'd with sundry sorts of Figures, either of Flowers or Fruit,
Ioseph, who was the beloved of his Father, was distinguished from the Rest of his Brothers, by a better sort of Apparel, a Coat of many Colours, 37 Gen. 3. a Garment wrought or embroidered with sundry sorts of Figures, either of Flowers or Fruit,
I could observe to you, that our Saviour himself refused not to use the Borders and Fringes, which were at that time in Fashion among the Iews, and even among the Pharisees: He wore these at the Bottom of his Garment;
I could observe to you, that our Saviour himself refused not to use the Borders and Fringes, which were At that time in Fashion among the Iews, and even among the Pharisees: He wore these At the Bottom of his Garment;
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as we may gather from 6 Mark 56. where we read, that they besought him in behalf of the Diseased, that they were brought to him, That they might touch, if it were but the Border of his Garment.
as we may gather from 6 Mark 56. where we read, that they besought him in behalf of the Diseased, that they were brought to him, That they might touch, if it were but the Border of his Garment.
The Apostle asserts, that there is a NONLATINALPHABET, a Decorum, a Comeliness to be observ'd by Christians in their Dress, 1 Cor. 11. 13. A Bishop must be NONLATINALPHABET, Ornatus, according to the vulgar Latin, 1 Tim. 3. 2. He must not be sordid and squalid;
The Apostle asserts, that there is a, a Decorum, a Comeliness to be observed by Christians in their Dress, 1 Cor. 11. 13. A Bishop must be, Ornatus, according to the Vulgar Latin, 1 Tim. 3. 2. He must not be sordid and squalid;
And is not what I have said contradictory to that parallel Place of St. Peter, 1 Epist. Chap. 3. Ver. 4. Whose adorning let it not be that outward adorning of plaiting the Hair,
And is not what I have said contradictory to that parallel Place of Saint Peter, 1 Epistle Chap. 3. Ver. 4. Whose adorning let it not be that outward adorning of plaiting the Hair,
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It is true, the Quakers have understood this and the fore-going Text, thus, and accordingly have cried out against all Ornaments of Gold and Silver, or of any other Nature:
It is true, the Quakers have understood this and the foregoing Text, thus, and accordingly have cried out against all Ornament of Gold and Silver, or of any other Nature:
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though (to convince the World, that they did not believe themselves, when they made this Comment on these Texts) they have lately contradicted this in their Practice.
though (to convince the World, that they did not believe themselves, when they made this Comment on these Texts) they have lately contradicted this in their Practice.
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This was the Result of misinterpreting these Places of Scripture, which (if we examine the true Meaning of them) will be found to give no Allowance to the casting off of all Ornaments:
This was the Result of Misinterpreting these Places of Scripture, which (if we examine the true Meaning of them) will be found to give no Allowance to the casting off of all Ornament:
for, I will, •aith the Apostle, that Women adorn themselves; and he tells us further how they may be adorn'd, NONLATINALPHABET, in habitu ornato, vulgar Latin an Attire, that hath some Decency and Comeliness in it, for so the Word NONLATINALPHABET imports.
for, I will, •aith the Apostle, that Women adorn themselves; and he tells us further how they may be adorned,, in habitu ornato, Vulgar Latin an Attire, that hath Some Decency and Comeliness in it, for so the Word imports.
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But who sees not, that the Words are not to be taken absolutely, but in a restrain and comparative Sense? Christ doth not forbid us to invite our Friends and Relatives,
But who sees not, that the Words Are not to be taken absolutely, but in a restrain and comparative Sense? christ does not forbid us to invite our Friends and Relatives,
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So here, in the Case before us, the Adorning of the Body with comely Apparel must yield to a higher and nobler Adorning, viz. That of the Soul, with Modesty and Sobriety, which are here mention'd;
So Here, in the Case before us, the Adorning of the Body with comely Apparel must yield to a higher and Nobler Adorning, viz. That of the Soul, with Modesty and Sobriety, which Are Here mentioned;
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not as if all outward Adorning were sinful, for you see, that putting on of Apparel (in that place) is mention'd no less then wearing of Gold; and consequently all Apparel should be forbidden here,
not as if all outward Adorning were sinful, for you see, that putting on of Apparel (in that place) is mentioned no less then wearing of Gold; and consequently all Apparel should be forbidden Here,
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He doth not in a rude manner ri•le and rend asunder all the Ornamental Attire of that Sex, he doth not tell us that all Bodily Decking, is vitious under the Gospel,
He does not in a rude manner ri•le and rend asunder all the Ornamental Attire of that Sex, he does not tell us that all Bodily Decking, is vicious under the Gospel,
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and, if it were possible to reform the Abuse of Apparel) to justifie the Scandalous Excess, which is now generally practis'd? I answer, there is an Innocent,
and, if it were possible to reform the Abuse of Apparel) to justify the Scandalous Excess, which is now generally practised? I answer, there is an Innocent,
The former we may safely submit to, because what is innocent is blameless. Thus I observ'd before, that our Saviour condescended to the Garb of his Country-men.
The former we may safely submit to, Because what is innocent is blameless. Thus I observed before, that our Saviour condescended to the Garb of his Countrymen.
he disdain'd not the use of the Odoriferous Oyntment, which was then much in use at all Great Entertainments, Mark 14. 3. Luke 7. 38. Iohn 2. 12. 3. And he would not have used that language to the Person whose Guest he was at that time, Mine head with Oyl thou didst not anoint, if he had not thought it lawful to use it, Luke 7. 46. He also conform'd to the Iewish custom of Discumbiture, i.e. lying with their bodies stretch'd out upon beds at their feasts and times of solemn Eating,
he disdained not the use of the Odoriferous Ointment, which was then much in use At all Great Entertainments, Mark 14. 3. Luke 7. 38. John 2. 12. 3. And he would not have used that language to the Person whose Guest he was At that time, Mine head with Oil thou didst not anoint, if he had not Thought it lawful to use it, Lycia 7. 46. He also conformed to the Jewish custom of Discumbiture, i.e. lying with their bodies stretched out upon Beds At their feasts and times of solemn Eating,
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These things I say, that we may have a right apprehension concerning this matter, and that we may not conceit that no Attire is commendable but what can plead Antiquity:
These things I say, that we may have a right apprehension Concerning this matter, and that we may not conceit that no Attire is commendable but what can plead Antiquity:
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as if it were absolutely necessary that there should be now (as in former times) in every considerable family a Standing Wardrobe. And these things I say, that we may have a true and just notion concerning the Ornamental part of Cloathing;
as if it were absolutely necessary that there should be now (as in former times) in every considerable family a Standing Wardrobe. And these things I say, that we may have a true and just notion Concerning the Ornamental part of Clothing;
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And therefore, that you may not mistake me, and from what I have said be incouraged to follow the wild practice of this Degenerate Age, which is scandalous for its Extravagancy in Attire, I will now in the next place proceed (and 'tis high time to do so,
And Therefore, that you may not mistake me, and from what I have said be encouraged to follow the wild practice of this Degenerate Age, which is scandalous for its Extravagancy in Attire, I will now in the next place proceed (and it's high time to do so,
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As I have asserted the Lawful and Innocent use of Decent and Graceful Apparel, so now I will discover the gross Abuses which generally accompany the wearing of Apparel.
As I have asserted the Lawful and Innocent use of Decent and Graceful Apparel, so now I will discover the gross Abuses which generally accompany the wearing of Apparel.
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There were a kind of Ornaments used by the Iewish Dames, which are called, Batte hanephesh, houses of the soul, Isa. 3. 20. What particular species of Finery these were, is difficult to tell,
There were a kind of Ornament used by the Jewish Dams, which Are called, Batte hanephesh, houses of the soul, Isaiah 3. 20. What particular species of Finery these were, is difficult to tell,
it may be plainly discern'd, that their minds are set upon their Georgeous Attire; their great delight and pleasure is in Genteel and Fashionable Apparel.
it may be plainly discerned, that their minds Are Set upon their Gorgeous Attire; their great delight and pleasure is in Genteel and Fashionable Apparel.
What was the Iews fault of old, is theirs now, they please themselves in the children of Strangers, Isa. 2. 6. They affect and ape their Manners, which hath of late been very Ominous,
What was the Iews fault of old, is theirs now, they please themselves in the children of Strangers, Isaiah 2. 6. They affect and ape their Manners, which hath of late been very Ominous,
or are very earnest with others at home to befriend them in that kind. And truly, they cannot Oblige them more than by presenting them with some New-invented Garbs,
or Are very earnest with Others At home to befriend them in that kind. And truly, they cannot Oblige them more than by presenting them with Some New-invented Garbs,
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Which is a perfect contradicting and confronting our Saviour's Counsel, Take no thought what ye shall put on, Mat. 6. 25. And again, Why take ye thought for Rayment? v. 28. and further, Take no thought, saying, wherewithal shall we be cloathed? v. 31. As much as •o say, Let not your Adoring (though it be in it self decen• 〈 ◊ 〉 lawful) be the chief thing which takes up your minds, let it not be the grand business you concern your selves in, and busie your thoughts about:
Which is a perfect contradicting and confronting our Saviour's Counsel, Take no Thought what you shall put on, Mathew 6. 25. And again, Why take you Thought for Raiment? v. 28. and further, Take no Thought, saying, wherewithal shall we be clothed? v. 31. As much as •o say, Let not your Adoring (though it be in it self decen• 〈 ◊ 〉 lawful) be the chief thing which Takes up your minds, let it not be the grand business you concern your selves in, and busy your thoughts about:
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Thus, though an Extravagant Finery be unlawful in both Sexes, yet it is much more so in a man. For him to be fantastick and effeminate in Attire is unpardonable.
Thus, though an Extravagant Finery be unlawful in both Sexes, yet it is much more so in a man. For him to be fantastic and effeminate in Attire is unpardonable.
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Art thou not ashamed, when Nature hath made thee a Man, to make they self a Woman? said the Grave Philosopher to a young Gentleman who he saw finely trick'd up,
Art thou not ashamed, when Nature hath made thee a Man, to make they self a Woman? said the Grave Philosopher to a young Gentleman who he saw finely tricked up,
And Seneca justly takes notice of this as an inexcusable folly in some of the Manly Sex, that they were of such an effeminate temper and genius, That they would rather have the Commonwealth out of order than their Hair:
And Senecca justly Takes notice of this as an inexcusable folly in Some of the Manly Sex, that they were of such an effeminate temper and genius, That they would rather have the Commonwealth out of order than their Hair:
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for there is a Decorum belonging to Age as well as Sex. Those Garments are unfitting for Men of years, which were not unbecoming them when they were youthful.
for there is a Decorum belonging to Age as well as Sex. Those Garments Are unfitting for Men of Years, which were not unbecoming them when they were youthful.
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but to affect the florid dressings and polishings of those of green years? Of the aged women more especially the Apostle requires, that they be in habit (for so we may render it) as becomes holiness, Tit. 2. 3. Though Excess in Habit be very blameable in Youth,
but to affect the florid dressings and polishings of those of green Years? Of the aged women more especially the Apostle requires, that they be in habit (for so we may render it) as becomes holiness, Tit. 2. 3. Though Excess in Habit be very blameable in Youth,
Moreover, then the Attire may deservedly be condemned as Inordinate, when it is not according to the Station and Office, the Calling and Employment of the person.
Moreover, then the Attire may deservedly be condemned as Inordinate, when it is not according to the Station and Office, the Calling and Employment of the person.
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Thus when a Magistrate wears the Habit of a mean Citizen, or much more, if out of Avarice and baseness of Spirit he delights to appear in sordid rayment, wholly unanswerable to the dignity of his Place, he offends in a very visible manner.
Thus when a Magistrate wears the Habit of a mean Citizen, or much more, if out of Avarice and baseness of Spirit he delights to appear in sordid raiment, wholly unanswerable to the dignity of his Place, he offends in a very visible manner.
And on the other hand (which is the more general and common fault) if those that are of a low degree assume the garb and habit which are proper to those that are in an Eminent Station, they act very irregularly and vitiously.
And on the other hand (which is the more general and Common fault) if those that Are of a low degree assume the garb and habit which Are proper to those that Are in an Eminent Station, they act very irregularly and viciously.
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And so is that, in the next place, which is not according to their Estates and Abilities; that Dress which exceeds the proportion of their Incomes. We need not doubt, that that Apparel which is too Chargeable and Costly is unlawful.
And so is that, in the next place, which is not according to their Estates and Abilities; that Dress which exceeds the proportion of their Incomes. We need not doubt, that that Apparel which is too Chargeable and Costly is unlawful.
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he complains how intolerably Expensive their perforated Ears were, (for as he wittily remonstrates against them) there were seen dangling at them whole Islands and Towns. And the Ancient Fathers of the Church were as smart against the Christian Women, that were guilty of this Profuse Vanity.
he complains how intolerably Expensive their perforated Ears were, (for as he wittily remonstrates against them) there were seen dangling At them Whole Islands and Towns. And the Ancient Father's of the Church were as smart against the Christian Women, that were guilty of this Profuse Vanity.
Such persons must be plainly told, that their Rayment must not surpass their ability, that it doth not become those who can scarcely find bread for their mouths to hang Gold in their ears.
Such Persons must be plainly told, that their Raiment must not surpass their ability, that it does not become those who can scarcely find bred for their mouths to hang Gold in their ears.
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This certainly is part of that costly aray which is forbid by the Apostle in the Text. To conclude this Head, every ones Attire should be according to their Condition:
This Certainly is part of that costly array which is forbid by the Apostle in the Text. To conclude this Head, every ones Attire should be according to their Condition:
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3. That Habit is justly to be censured and condemned, which is a Badge of Pride. Thus in the third Chapter of Isaiah, where the Finery of the Iewish Women is disallowed of and threatned;
3. That Habit is justly to be censured and condemned, which is a Badge of Pride. Thus in the third Chapter of Isaiah, where the Finery of the Jewish Women is disallowed of and threatened;
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it is said, The daughters of Sion are haughty, their inward Pride and Elation of mind were discover'd by their outward Garb and Guise, by their delicate Trappings and Accoutrements, by their setting themselves forth with all that Spruce Tackle and Trimming.
it is said, The daughters of Sion Are haughty, their inward Pride and Elation of mind were discovered by their outward Garb and Guise, by their delicate Trappings and Accoutrements, by their setting themselves forth with all that Spruce Tackle and Trimming.
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First, Some use this Profuse Adorning to make a shew of their Wealth and Ability. They would have the world make an estimate of the greatness of their Fortunes by the bravery of their Habit. By these Gorgeous Ensigns they cail men to take notice of,
First, some use this Profuse Adorning to make a show of their Wealth and Ability. They would have the world make an estimate of the greatness of their Fortune's by the bravery of their Habit. By these Gorgeous Ensigns they cail men to take notice of,
Secondly, The Pride of Apparel is discover'd in its being purposely design'd to gain Respect and Honour; and that they and their Garniture may be Reverenc'd by those that see it.
Secondly, The Pride of Apparel is discovered in its being purposely designed to gain Respect and Honour; and that they and their Garniture may be Reverenced by those that see it.
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And thence they first become their own Admirers and Adorers, and then perswade themselves, that others pay the same Respect to them because of their Rich Pageantry, wherewith they outshine them.
And thence they First become their own Admirers and Adorers, and then persuade themselves, that Others pay the same Respect to them Because of their Rich Pageantry, wherewith they outshine them.
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Wherefore the Advice of the Wise Iew should take place here, Boast not of thy cloathing and rayment, Eccles. 11. 4. Besides, the Beasts generally supply us with our Rayment;
Wherefore the advice of the Wise Iew should take place Here, Boast not of thy clothing and raiment, Eccles. 11. 4. Beside, the Beasts generally supply us with our Raiment;
Who can deny that Necessity and Defect have been the original of some of the most Fashionable Habits? The Roman Senate could not have voted Iulius Caesar an higher Favour,
Who can deny that Necessity and Defect have been the original of Some of the most Fashionable Habits? The Roman Senate could not have voted Julius Caesar an higher Favour,
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The Turkish Turbant commenc'd from Mahomet 's Scald Head. And some tell us, that a certain Habit, which was in such repute in Queen Elizabeth 's day, was first brought up to hide an Excrescence which blemish'd her fair Neck.
The Turkish Turbant commenced from Mahomet is Scald Head. And Some tell us, that a certain Habit, which was in such repute in Queen Elizabeth is day, was First brought up to hide an Excrescence which blemished her fair Neck.
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And if we should search into the rise of some of the most Modish Habits among our Women at this day, perhaps we should find them to be of a more scandalous nature,
And if we should search into the rise of Some of the most Modish Habits among our Women At this day, perhaps we should find them to be of a more scandalous nature,
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Or, to speak more generally, can that person be proud of Cloaths who considers what they cover? As the Philosopher of old, told the people that stood gazing on the Stately and Sumptuous Tomb of Mausolus, All this Pompous Fabrick which you •ee, contains nothing in it but Dust;
Or, to speak more generally, can that person be proud of Clothes who considers what they cover? As the Philosopher of old, told the people that stood gazing on the Stately and Sumptuous Tomb of Mausolus, All this Pompous Fabric which you •ee, contains nothing in it but Dust;
so it may be said of the Goodliest and Richest Vestures, They are a Covering only for Dust and Ashes, they contain in them Corruptible Materials design'd for the Grave and Putrefaction.
so it may be said of the Goodliest and Richest Vestures, They Are a Covering only for Dust and Ashes, they contain in them Corruptible Materials designed for the Grave and Putrefaction.
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It might be added in the third Place, that the Haughtiness of those who are Extravagant in their Garb is seen in this, that hereby they confound that Order which God hath set, they take away that Distinction of persons,
It might be added in the third Place, that the Haughtiness of those who Are Extravagant in their Garb is seen in this, that hereby they confound that Order which God hath Set, they take away that Distinction of Persons,
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that is, it affects a Flaunting and Gorgeous Attire, it struts in its Rich Caparisons, it makes a goodly shew in its Delicate Vestures, in its Elegant and Polished Aray.
that is, it affects a Flaunting and Gorgeous Attire, it struts in its Rich Caparisons, it makes a goodly show in its Delicate Vestures, in its Elegant and Polished Array.
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but his being overprized by others, as well as by himself, for his Gay Cloathing is the thing that is condemned, Iam. 2. 2, 3. If a woman were as 'twere cloathed with the Sun, (to borrow that expression) were all shining and bright, were most richly deck'd according to her place and quality,
but his being overprized by Others, as well as by himself, for his Gay Clothing is the thing that is condemned, Iam. 2. 2, 3. If a woman were as 'twere clothed with the Sun, (to borrow that expression) were all shining and bright, were most richly decked according to her place and quality,
if she were of great Humility and Condescention, and were attired with the Ornament of a meek and quiet spirit, she would be so far from incurring our censure, that she would desire the highest praises that we can heap upon her, especially in such an Age as this,
if she were of great Humility and Condescension, and were attired with the Ornament of a meek and quiet Spirit, she would be so Far from incurring our censure, that she would desire the highest praises that we can heap upon her, especially in such an Age as this,
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or if you delight in that Garb, which is disagreeable to your Condition and quality; or if you make your Dress subservient to Pride and Haughtiness, and a Contempt of others, you may certainly conclude, that you are guilty of a very great and heinous Offence, which requires speedy Repentance and Reformation.
or if you delight in that Garb, which is disagreeable to your Condition and quality; or if you make your Dress subservient to Pride and Haughtiness, and a Contempt of Others, you may Certainly conclude, that you Are guilty of a very great and heinous Offence, which requires speedy Repentance and Reformation.
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AFTER I had in a former Discourse on these Words shewed what is the true Use and Design of Apparel, and had establish'd the right meaning of the Apostle's Words,
AFTER I had in a former Discourse on these Words showed what is the true Use and Design of Apparel, and had established the right meaning of the Apostle's Words,
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and had asserted the Lawfulness of a Comely and Decent Habit, I proceeded in the next place to lay open the Common Fault and Miscarriage of These Times, viz. that Inordinacy and Excess which render the Attire and Garb of most persons unlawful.
and had asserted the Lawfulness of a Comely and Decent Habit, I proceeded in the next place to lay open the Common Fault and Miscarriage of These Times, viz. that Inordinacy and Excess which render the Attire and Garb of most Persons unlawful.
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The First whereof is this, viz. That Apparel is Vitious, that Adorning is Sinful which administers any ways to Wantonness and Lewdness. Lust is too frequently the root of Excess in Attire.
The First whereof is this, viz. That Apparel is Vicious, that Adorning is Sinful which administers any ways to Wantonness and lewdness. Lust is too frequently the root of Excess in Attire.
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There was of old the Attire of an Harlot, Prov. 7. 10. We read, that Tamar, who prostituted her self to whoredom, was known by this Apparel, viz. a Veil, for there was a Harlot 's Veil, as well as that used by Brides and Honest Women.
There was of old the Attire of an Harlot, Curae 7. 10. We read, that Tamar, who prostituted her self to whoredom, was known by this Apparel, viz. a Veil, for there was a Harlot is Veil, as well as that used by Brides and Honest Women.
Whence that of Clement of Alexandria, As a Fugitive is known by his Marks, so a Strumpet by her Flower'd Habit. Among the Romans also there was a Distinction between women of ill fame,
Whence that of Clement of Alexandria, As a Fugitive is known by his Marks, so a Strumpet by her Flowered Habit. Among the Romans also there was a Distinction between women of ill fame,
The Hair, which I may call a Natural Apparel, was heretofore not only made use of to Pride (whence NONLATINALPHABET is as much as Superbire, because they took a pride in Nourishing their hair,
The Hair, which I may call a Natural Apparel, was heretofore not only made use of to Pride (whence is as much as superbire, Because they took a pride in Nourishing their hair,
It is probable, that the Fair Absalom let his Hair grow to a great length before he cut it, not only because of his Vow as a Nazarite (as a Learned Writer thinks) but out of Pride and Wantonness, to render himself the more acceptable and grateful to the Hebrew Ladies,
It is probable, that the Fair Absalom let his Hair grow to a great length before he Cut it, not only Because of his Voelli as a Nazarite (as a Learned Writer thinks) but out of Pride and Wantonness, to render himself the more acceptable and grateful to the Hebrew Ladies,
And these again were not behind hand in the same ill arts and designs, for (as we are inform'd by the Prophet Isaiah (Ch. 3. v. 24.) they were much concern'd for their Maasheh Miksheh, their Well-set Hair, set so fast and made up so firmly that it resembled some solid piece of workmanship of massie gold.
And these again were not behind hand in the same ill arts and designs, for (as we Are informed by the Prophet Isaiah (Christ 3. v. 24.) they were much concerned for their Maasheh Miksheh, their Well-set Hair, Set so fast and made up so firmly that it resembled Some solid piece of workmanship of massy gold.
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This Wanton Curiosity and Effeminacy have been the Excess of all Ages, for it may be as truly said of them as of Samson, that their Strength is in their Locks, they found these a very powerful and charming Allective:
This Wanton Curiosity and Effeminacy have been the Excess of all Ages, for it may be as truly said of them as of samson, that their Strength is in their Locks, they found these a very powerful and charming Allective:
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and the Vain Amorists were wont to extol these to the Skies, yea to place them there, whence Berenice 's Hair was made an Asterism. They were wont to spend a great deal of time (as both Greek and Latin Writers relate) in beautifying and garnishing this Excrementitious Ornament,
and the Vain Amorists were wont to extol these to the Skies, yea to place them there, whence Berenice is Hair was made an Asterism. They were wont to spend a great deal of time (as both Greek and Latin Writers relate) in beautifying and garnishing this Excrementitious Ornament,
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as I remember Nicephorus relates, but (as we may gather from the Pious Fathers, who smartly reproved this usage) because it was the Mode of the Times,
as I Remember Nicephorus relates, but (as we may gather from the Pious Father's, who smartly reproved this usage) Because it was the Mode of the Times,
The short is, neither this nor any other Artificial Ornament relating to the Dress and Attire of Persons, which any ways conduces to Effeminacy and Lust is to be approved of:
The short is, neither this nor any other Artificial Ornament relating to the Dress and Attire of Persons, which any ways conduces to Effeminacy and Lust is to be approved of:
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Upon This Day especially they muster up all their Bravery, and shew themselves in all their Change of Rayment, which they think is some part of the Observing of the Lord's day.
Upon This Day especially they muster up all their Bravery, and show themselves in all their Change of Raiment, which they think is Some part of the Observing of the Lord's day.
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as he did his Corinthians, for your Indecent Behaviour and Garb in the Publick Assemblies, 1 Cor. 11. 4, &c. where he uses this Particular Argument to engage the women not to appear with Uncover'd heads in the time of Divine Worship, viz. because of the Angels.
as he did his Corinthians, for your Indecent Behaviour and Garb in the Public Assemblies, 1 Cor. 11. 4, etc. where he uses this Particular Argument to engage the women not to appear with Uncovered Heads in the time of Divine Worship, viz. Because of the Angels.
As much as to say, Those Glorious Messengers, those Ministring Spirits, which are generally present at the Solemn Meetings of the Christian Worshippers, take notice of their outward carriage and deportment,
As much as to say, Those Glorious Messengers, those Ministering Spirits, which Are generally present At the Solemn Meetings of the Christian Worshippers, take notice of their outward carriage and deportment,
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whether you can think and really perswade your selves, that such an Extravagant Furniture as some of you are set up with, is fitting for this Place where you now are,
whither you can think and really persuade your selves, that such an Extravagant Furniture as Some of you Are Set up with, is fitting for this Place where you now Are,
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Can any of you that are sober and considerate, serious and religious, think that this is a Garb agreeable to this occasion? Do you look like those that are offering your Petitions to the Almighty,
Can any of you that Are Sobrium and considerate, serious and religious, think that this is a Garb agreeable to this occasion? Do you look like those that Are offering your Petitions to the Almighty,
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and come hither to attend to his Voice? Is it acceptable to look Heaven in the face with a Spotted visage? Can you perswade your selves, that this Vanity and Pride become True Worshippers? I know what some of your Consciences dictate to you upon this Appeal which I make to you.
and come hither to attend to his Voice? Is it acceptable to look Heaven in the face with a Spotted visage? Can you persuade your selves, that this Vanity and Pride become True Worshippers? I know what Some of your Consciences dictate to you upon this Appeal which I make to you.
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They tell you, and that plainly and loudly, that this posture which some of you are in is no ways suitable to the present Work you come hither to be engag'd in.
They tell you, and that plainly and loudly, that this posture which Some of you Are in is no ways suitable to the present Work you come hither to be engaged in.
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Your own hearts tell some of you, that you look more like Revellers than Devotionists, that you are fitter for the Theatre than a Temple, that a Play-house becomes you far better than a Church, and that a Comedy would be a more acceptable entertainment than a Sermon. But I hope that some of you, who attend to what I say, will find the benefit of this latter, and will from this instant, date your serious Reflections on your former miscarriages in this kind that I have been speaking of, that you will be throughly convinced, that there is a great difference between God's House and your own, that that which may be tolerated in the latter is wholly unbecoming the former, that you ought to shew that Gravity, Seriousness and Composedness of Spirit here, which are not always required of you in another place.
Your own hearts tell Some of you, that you look more like Revellers than Devotionists, that you Are fitter for the Theatre than a Temple, that a Playhouse becomes you Far better than a Church, and that a Comedy would be a more acceptable entertainment than a Sermon. But I hope that Some of you, who attend to what I say, will find the benefit of this latter, and will from this instant, date your serious Reflections on your former miscarriages in this kind that I have been speaking of, that you will be thoroughly convinced, that there is a great difference between God's House and your own, that that which may be tolerated in the latter is wholly unbecoming the former, that you ought to show that Gravity, Seriousness and Composedness of Spirit Here, which Are not always required of you in Another place.
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Or, if I cannot prevail with you so far, if you must needs come with all your Towering Gallentry, let me perswade you to bring with you at the same time, that modest Veil or Covering, to put over some part of it, which the Apostle advised his Corinthians to make use of in the time of Religious Worship in the Publick Assemblies.
Or, if I cannot prevail with you so Far, if you must needs come with all your Towering Gallantry, let me persuade you to bring with you At the same time, that modest Veil or Covering, to put over Some part of it, which the Apostle advised his Corinthians to make use of in the time of Religious Worship in the Public Assemblies.
and you must needs acknowledge it your selves, when you consider, that you are oblig'd to come hither (on such serious and important Occasions) to Humble your selves before God,
and you must needs acknowledge it your selves, when you Consider, that you Are obliged to come hither (on such serious and important Occasions) to Humble your selves before God,
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Again, that Attiring and Decking must needs be prejudicial to Religion which take up too much of your Time. If you rightly understand what Christianity is, you cannot but know that you have a great deal of Business upon your hands:
Again, that Attiring and Decking must needs be prejudicial to Religion which take up too much of your Time. If you rightly understand what Christianity is, you cannot but know that you have a great deal of Business upon your hands:
Thus you see on what accounts the Habit which persons wear may be a hindrance to Religion and Piety. And when it is so, we are sure that it becomes Sinful and Unlawful.
Thus you see on what accounts the Habit which Persons wear may be a hindrance to Religion and Piety. And when it is so, we Are sure that it becomes Sinful and Unlawful.
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Most of the Ornamental part of men and womens Apparel is at this day unlawful, i. e. either as it proceeds from Vain Curiosity and Affectation of Novelty,
Most of the Ornamental part of men and women's Apparel is At this day unlawful, i. e. either as it proceeds from Vain Curiosity and Affectation of Novelty,
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The two Chief Apostles thought it part of their Ministerial Office to rebuke their female Converts for the Immodesty and Vanity of their Head-Attire, in my Text, and in 1 Pet. 3. 3. And we shall find that the Pious Fathers and Bishops of the Christian Church afterwards esteem'd it their indispensable duty to take notice of the like disorder,
The two Chief Apostles Thought it part of their Ministerial Office to rebuke their female Converts for the Immodesty and Vanity of their Head-Attire, in my Text, and in 1 Pet. 3. 3. And we shall find that the Pious Father's and Bishops of the Christian Church afterwards esteemed it their indispensable duty to take notice of the like disorder,
in the latter declaming against False Hair and Painting, and such like wanton usages, which shew (as he saith) that they were displeas'd with God's Workmanship,
in the latter declaiming against False Hair and Painting, and such like wanton usages, which show (as he Says) that they were displeased with God's Workmanship,
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From St. Cyprian 's Discourse of the Discipline and Habits of Virgins, it appears, that some of the Christian women were very immodest and profuse in their Attire in those days;
From Saint Cyprian is Discourse of the Discipline and Habits of Virgins, it appears, that Some of the Christian women were very immodest and profuse in their Attire in those days;
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and St. Austin remonstrated against the same Excess. The like did St. Ierom, who particularly animadverts on the High Toppings of their Head-Attire.
and Saint Austin remonstrated against the same Excess. The like did Saint Jerom, who particularly animadverts on the High Toppings of their Head-Attire.
But we must not suffer them to go uncontroul'd, if we will imitate the Religious Writers and Preachers of the first Christian Ages (some of whom were Martyrs and Confessors) yea,
But we must not suffer them to go uncontrolled, if we will imitate the Religious Writers and Preachers of the First Christian Ages (Some of whom were Martyrs and Confessors) yea,
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as the Homilies on this subject testifie, and particularly that passage in one of them, The proud and haughty Stomachs of the daughters of England are so maintain'd with divers disguised sorts of costly apparel, that there is left no difference between an honest Matron and a common Strumpet.
as the Homilies on this Subject testify, and particularly that passage in one of them, The proud and haughty Stomachs of the daughters of England Are so maintained with diverse disguised sorts of costly apparel, that there is left no difference between an honest Matron and a Common Strumpet.
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If this was truly and honestly spoken, and commanded to be publish'd in those times, surely it may with as much truth, honesty and faithfulness be proclaim'd in ours.
If this was truly and honestly spoken, and commanded to be published in those times, surely it may with as much truth, honesty and faithfulness be proclaimed in ours.
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We are inform'd, that there were Officers appointed heretofore at Athens, to oversee the Apparel of the people, that it might be modest, grave and comely,
We Are informed, that there were Officers appointed heretofore At Athens, to oversee the Apparel of the people, that it might be modest, grave and comely,
There was a Sumptuary Law made by Numa Pompilius, to reform the Excess in Garments, which was among the Old Romans. And among these people afterwards it was order'd, that all persons and their qualities should be distinguish'd by their Habits.
There was a Sumptuary Law made by Numa Pompilius, to reform the Excess in Garments, which was among the Old Romans. And among these people afterwards it was ordered, that all Persons and their qualities should be distinguished by their Habits.
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permitted to wear Gold, Silver, Silk, Furs, &c. King Edward the Fourth corrected the extravagancy of the people, assigning a particular sort of Habit to every rank and order,
permitted to wear Gold, Silver, Silk, Furs, etc. King Edward the Fourth corrected the extravagancy of the people, assigning a particular sort of Habit to every rank and order,
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And as there were Laws and Statues of this nature before the Reformation, so there have been Homilies since publish'd by Royal Authority against the same Excess.
And as there were Laws and Statues of this nature before the Reformation, so there have been Homilies since published by Royal authority against the same Excess.
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And Queen Elizabeth, who was wont to be Gorgeous and Splendid in her Dress her self, took care in her 23d year to repress by Proclamation this growing Vanity in those of a lower degree.
And Queen Elizabeth, who was wont to be Gorgeous and Splendid in her Dress her self, took care in her 23d year to repress by Proclamation this growing Vanity in those of a lower degree.
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yea, it rather pushes us on to do some Greater and more Eminent thing of this sort, to compel all persons to use a modest and decent way of Araying themselves,
yea, it rather pushes us on to do Some Greater and more Eminent thing of this sort, to compel all Persons to use a modest and decent Way of Arraying themselves,
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and more especially to restrain and regulate that Sumptuousness of Habit, which those of a lower degree (and consequently the greatest numbers of persons) are guilty of.
and more especially to restrain and regulate that Sumptuousness of Habit, which those of a lower degree (and consequently the greatest numbers of Persons) Are guilty of.
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Heretofore it was said, They that wear soft Cloathing (or as it express'd in another Evangelist) they that are gorgeously apparell'd are in Kings houses:
Heretofore it was said, They that wear soft Clothing (or as it expressed in Another Evangelist) they that Are gorgeously appareled Are in Kings houses:
It was said of Tyre, Her merchants are Kings, but it may as truly be pronounc'd of England, that her Ordinary men and women are Kings and Queens, they appear in the Garb of such persons.
It was said of Tyre, Her merchant's Are Kings, but it may as truly be pronounced of England, that her Ordinary men and women Are Kings and Queen's, they appear in the Garb of such Persons.
What then is your proper duty in such circumstances? How are you to behave your selves? The Answer is obvious, viz. It is your Concern to detest and avoid the Epidemick Vanity and Excess of this Age.
What then is your proper duty in such Circumstances? How Are you to behave your selves? The Answer is obvious, viz. It is your Concern to detest and avoid the Epidemic Vanity and Excess of this Age.
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For though there is a lawful and harmless use of Ornaments (as I have before asserted and made good) and this is freely granted to those who are capable of it,
For though there is a lawful and harmless use of Ornament (as I have before asserted and made good) and this is freely granted to those who Are capable of it,
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yet it is evident, that the use of them is generally perverted, and they are made by most persons serviceable (as you have heard) to Vanity, Wantonness and Pride.
yet it is evident, that the use of them is generally perverted, and they Are made by most Persons serviceable (as you have herd) to Vanity, Wantonness and Pride.
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Wherefore seeing there is this great Abuse of them, you ought to be very Cautious how you use them. One of the Worthies of the Primitive Church hath well express'd himself thus, The wearing of Gold,
Wherefore seeing there is this great Abuse of them, you ought to be very Cautious how you use them. One of the Worthies of the Primitive Church hath well expressed himself thus, The wearing of Gold,
Endeavour by all means to arrive to this, and to be p•rswaded, that in the case of Apparel Good is better than the Best, as One Phrases it, that a moderate kind of Aray is to be preferr'd before that which is Rich and Gaudy.
Endeavour by all means to arrive to this, and to be p•rswaded, that in the case of Apparel Good is better than the Best, as One Phrases it, that a moderate kind of Array is to be preferred before that which is Rich and Gaudy.
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for we read, that they offer'd their Bracelets and Ear-rings and Iewels of Gold for the use of the Tabernacle, Exod. 35. 22. And at another time the women offer'd their Looking-glasses for the same service:
for we read, that they offered their Bracelets and Earrings and Jewels of Gold for the use of the Tabernacle, Exod 35. 22. And At Another time the women offered their Looking-glasses for the same service:
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Such persons for the most part (for I do not speak Universally, because here and there a Man of a Brave mind may be incident to some particular Vanity) such, I say, are most commonly men of little or no worth:
Such Persons for the most part (for I do not speak Universally, Because Here and there a Man of a Brave mind may be incident to Some particular Vanity) such, I say, Are most commonly men of little or no worth:
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herein resembling Tulips, and some others of the finest and most beautiful Flowers, which are very useless and unprofitable Vegetables in the life of man.
herein resembling Tulips, and Some Others of the Finest and most beautiful Flowers, which Are very useless and unprofitable Vegetables in the life of man.
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Thus Herod Agrippa (whom you read of Acts 12. ) was call'd and esteem'd as a God by the silly people for the brave Shining Suit which he wore, saith Ioseph the Iew. They are the words of a Judicious Man, The Vanity of loving fine Cloaths and new Fashions,
Thus Herod Agrippa (whom you read of Acts 12.) was called and esteemed as a God by the silly people for the brave Shining Suit which he wore, Says Ioseph the Iew. They Are the words of a Judicious Man, The Vanity of loving fine Clothes and new Fashions,
Or, if there be any exception against this Citation, as if it were taken from one who had some inclination to the other Excess (as I find he is partly charg'd) then hear what is said by another, a Noble and a Gallant Person, the Great and Learned Sir W. Raleigh, whose testimony is unexceptionable,
Or, if there be any exception against this Citante, as if it were taken from one who had Some inclination to the other Excess (as I find he is partly charged) then hear what is said by Another, a Noble and a Gallant Person, the Great and Learned Sir W. Raleigh, whose testimony is unexceptionable,
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This may seem to be somewhat sharp and severe, but you cannot disallow it, if you remember, that it was the result of his deliberate and studied thoughts.
This may seem to be somewhat sharp and severe, but you cannot disallow it, if you Remember, that it was the result of his deliberate and studied thoughts.
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He was sensible (and the more because of the Experiment he had made himself) that Light and Vain Apparel doth most commonly shew the Soul to be such, that much Ornament is too frequently an indication that the Heart is pleas'd with Painted Vanities, that the person can entertain himself with Butter-flies, and that he can fall in love with the gaudy tinctures of a Peacock's Tail.
He was sensible (and the more Because of the Experiment he had made himself) that Light and Vain Apparel does most commonly show the Soul to be such, that much Ornament is too frequently an indication that the Heart is pleased with Painted Vanities, that the person can entertain himself with Butterflies, and that he can fallen in love with the gaudy tinctures of a Peacock's Tail.
A modest and sober woman would esteem it a very Irksom Employment, to bear about her all the Ornamental Implements of the vainer sort of that Sex. She would count it more than Atlas 's work, to sustain such a Weight.
A modest and Sobrium woman would esteem it a very Irksome Employment, to bear about her all the Ornamental Implements of the vainer sort of that Sex. She would count it more than Atlas is work, to sustain such a Weight.
This was the sense of the Sober and Wise Men of old, as we may gather from what Clement of Alexandria saith on this occasion, I cannot but wonder, saith he, that they are not tired,
This was the sense of the Sobrium and Wise Men of old, as we may gather from what Clement of Alexandria Says on this occasion, I cannot but wonder, Says he, that they Are not tired,
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And Tertullian hath words to the same purpose concerning the Ponderous and Tedious Ornaments of his time, which he stiles Impediments. And it appears from what Seneca saith in one of his Epistles, that this was the usual Name they had in his days, and that very justly.
And Tertullian hath words to the same purpose Concerning the Ponderous and Tedious Ornament of his time, which he stile Impediments. And it appears from what Senecca Says in one of his Epistles, that this was the usual Name they had in his days, and that very justly.
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In short, it is not to be question'd, that there are some Fashionable parts of Attire, which are in themselves a Torment; and would be really thought to be so by them that wear them if they were compelled to it.
In short, it is not to be questioned, that there Are Some Fashionable parts of Attire, which Are in themselves a Torment; and would be really Thought to be so by them that wear them if they were compelled to it.
We read therefore that Pride and abundance of Idleness met together in Sodom, Ezek. 16. 49. Thus their immoderate love of Delicate Cloathing is an advancer of Sloath and Laziness.
We read Therefore that Pride and abundance of Idleness met together in Sodom, Ezekiel 16. 49. Thus their immoderate love of Delicate Clothing is an advancer of Sloth and Laziness.
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Thus Pride and Fulness of bread are companions, Ezek. 16. 49. And (as it is represented in the Parable) the being cloath'd in purple and fine linnen, and faring deliciously every day go together, Luk. 16. 19. That Wanton Woman who wore the Richest Pearls at her ears, drank them at last.
Thus Pride and Fullness of bred Are Sodales, Ezekiel 16. 49. And (as it is represented in the Parable) the being clothed in purple and fine linen, and faring deliciously every day go together, Luk. 16. 19. That Wanton Woman who wore the Richest Pearls At her ears, drank them At last.
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5. This Exorbitancy in Apparel is attended with Immodesty and Lewdness. For as Vain Attire arises oftentimes from Wantonness (according to what was said before) so it begets it.
5. This Exorbitancy in Apparel is attended with Immodesty and lewdness. For as Vain Attire arises oftentimes from Wantonness (according to what was said before) so it begets it.
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Blushing, the Loveliest colour in the world, disappears when these Gay Varieties shew themselves, Now they apparently endanger themselves. and hazard their chastity.
Blushing, the Loveliest colour in the world, disappears when these Gay Varieties show themselves, Now they apparently endanger themselves. and hazard their chastity.
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Dinah went out to see the daughters of the land, Gen. 34. 1. that is, saith Iosephus, upon some great Festival day she went to see the Finery of the women of that Country.
Dinah went out to see the daughters of the land, Gen. 34. 1. that is, Says Iosephus, upon Some great Festival day she went to see the Finery of the women of that Country.
She that is extravagantly Dress'd doth thereby tell Spectators what her inclinations are. Her hanging out those Flags is a sign that she is ready to Surrender.
She that is extravagantly Dressed does thereby tell Spectators what her inclinations Are. Her hanging out those Flags is a Signen that she is ready to Surrender.
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Or take it in the plain language of our Homily, What other thing dost thou by this means but provoke others to tempt thee, to deceive thy soul by the bait of thy Pomp and Pride? What else dost thou but set out thy Pride,
Or take it in the plain language of our Homily, What other thing dost thou by this means but provoke Others to tempt thee, to deceive thy soul by the bait of thy Pomp and Pride? What Else dost thou but Set out thy Pride,
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and make of the indecent apparel of thy body the Devil's Net, to catch the souls of them that behold thee? In brief, a Woman by the Immoderate Delicacy and Gaudiness of her Habit shews, that she is fitted for all vile and lewd Purposes.
and make of the indecent apparel of thy body the Devil's Net, to catch the Souls of them that behold thee? In brief, a Woman by the Immoderate Delicacy and Gaudiness of her Habit shows, that she is fitted for all vile and lewd Purposes.
And if some of them cannot or will not pay for their Bravery, how can it be expected, that those who are in Want should partake of their Alms? If they refuse to be Just, what hope is there that they will be Charitable? Here we might lament how the Extravagancy of some persons Finery is a hindrance to their acts of Beneficence.
And if Some of them cannot or will not pay for their Bravery, how can it be expected, that those who Are in Want should partake of their Alms? If they refuse to be Just, what hope is there that they will be Charitable? Here we might lament how the Extravagancy of Some Persons Finery is a hindrance to their acts of Beneficence.
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and for which some amongst you are so Eminent and Renowned) I say, how many of these noble acts are daily lost in this Great City, upon this very account, viz. because they expend that on their Vain Decking which would afford necessary Covering for the poor? But, to proceed,
and for which Some among you Are so Eminent and Renowned) I say, how many of these noble acts Are daily lost in this Great city, upon this very account, viz. Because they expend that on their Vain Decking which would afford necessary Covering for the poor? But, to proceed,
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In the third Chapter of Isaiah, where the Superfluous Attire of the Sex, and those Ornaments that were abused by Pride and Wantonness are particularly enumerated, there is also added the Punishment which shall be inflicted on those proud daughters of Sion; such a Punishment as answers to their Sin, And it shall come to pass that instead of sweet smell, there shall be stink;
In the third Chapter of Isaiah, where the Superfluous Attire of the Sex, and those Ornament that were abused by Pride and Wantonness Are particularly enumerated, there is also added the Punishment which shall be inflicted on those proud daughters of Sion; such a Punishment as answers to their since, And it shall come to pass that instead of sweet smell, there shall be stink;
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and burning instead of beauty, V. 24. And because this Pride of Apparel was Epidemical, it was to be avenged by a General Plague and De•olation, v. 17. and afterwards, v. 25, 26. It is observable, that Ierusalem 's approaching Misery was set forth by a Girdle hid in the ground and marred, Ier. 13. 6, 7. which fore-signified the decay of their Finery (for the Girdle was a Signal part of it,
and burning instead of beauty, V. 24. And Because this Pride of Apparel was Epidemical, it was to be avenged by a General Plague and De•olation, v. 17. and afterwards, v. 25, 26. It is observable, that Ierusalem is approaching Misery was Set forth by a Girdle hid in the ground and marred, Jeremiah 13. 6, 7. which foresignified the decay of their Finery (for the Girdle was a Signal part of it,
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and therefore you find it mention'd in the fore-nam'd Chapter of Isaiah, where the whole Wardrobe of the Sex is reckon'd up:) I say it fore-signified the utter decay of their Affected and Vain Bravery, viz. by the Captivity which was drawing near.
and Therefore you find it mentioned in the forenamed Chapter of Isaiah, where the Whole Wardrobe of the Sex is reckoned up:) I say it foresignified the utter decay of their Affected and Vain Bravery, viz. by the Captivity which was drawing near.
Among the Judgments denounc'd against Iudah, in Zeph. 1. this is one, that God will punish all such as are cloathed with strange apparel, v. 8. He will severely animadvert on those vain persons, who out of their greedy desire of new modes of Attire, seek after those that are brought: from foreign Countries.
Among the Judgments denounced against Iudah, in Zephaniah 1. this is one, that God will Punish all such as Are clothed with strange apparel, v. 8. He will severely animadvert on those vain Persons, who out of their greedy desire of new modes of Attire, seek After those that Are brought: from foreign Countries.
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And we find it not only thus in general, but there are Particular Judgments inflicted on individual persons for this Sin which I have been disswading you from.
And we find it not only thus in general, but there Are Particular Judgments inflicted on Individu Persons for this since which I have been dissuading you from.
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and how the dogs devour'd her carkase, it is taken notice of, that she painted her face, and tired her head, 2 Kings 9. 30. i.e. she was addicted to that Vain Excess which I have been reproving,
and how the Dogs devoured her carcase, it is taken notice of, that she painted her face, and tired her head, 2 Kings 9. 30. i.e. she was addicted to that Vain Excess which I have been reproving,
Though there are no Instances of this sort in these our days (we being under another Oeconomy of Divine Providence) yet still the Justice of God is the same;
Though there Are no Instances of this sort in these our days (we being under Another Oeconomy of Divine Providence) yet still the justice of God is the same;
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For hereby, say they, the poor are set on work, many families are maintain'd, thousands daily get their livelihood, and consequently this Vanity of Attire is for the good of the Commonwealth.
For hereby, say they, the poor Are Set on work, many families Are maintained, thousands daily get their livelihood, and consequently this Vanity of Attire is for the good of the Commonwealth.
and under these a great many poor and indigent Folks are maintain'd and provided for: and therefore we may conclude, that Intemperance and Sottishness are Publick Benefits to the World,
and under these a great many poor and indigent Folks Are maintained and provided for: and Therefore we may conclude, that Intemperance and Sottishness Are Public Benefits to the World,
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But how can we with any Reason defend this latter, when it hath been proved (and all that have their Eyes open cannot but see it) that this Excess brings with it Idleness, Luxury, Lewdness,
But how can we with any Reason defend this latter, when it hath been proved (and all that have their Eyes open cannot but see it) that this Excess brings with it Idleness, Luxury, lewdness,
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and is an Enemy to Justice and Charity (the two great Props of a Nation) and therefore must needs be disadvantageous to the Commonwealth? Hence it will follow (notwithstanding these Mens false Reasonings) that this Pride of Apparel is the nurse of Poverty.
and is an Enemy to justice and Charity (the two great Props of a nation) and Therefore must needs be disadvantageous to the Commonwealth? Hence it will follow (notwithstanding these Men's false Reasonings) that this Pride of Apparel is the nurse of Poverty.
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Wherefore it was requisite to urge this matter afresh, and freely to set before you your Fault and your Danger, that you may seriously reform the one, and happily avoid the other.
Wherefore it was requisite to urge this matter afresh, and freely to Set before you your Fault and your Danger, that you may seriously reform the one, and happily avoid the other.
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Put ye on the Lord Iesus Christ, as the Apostle is pleas'd to express it, Rom. 13. 14. Put on bowels of mercies, kindness, humbleness of mind, meekness, long-susering:
Put you on the Lord Iesus christ, as the Apostle is pleased to express it, Rom. 13. 14. Put on bowels of Mercies, kindness, humbleness of mind, meekness, long-susering:
and above all these put on charity, which is the bond of perfectness, which is as it were the rich gridle that ties all your spiritual Attire together.
and above all these put on charity, which is the bound of perfectness, which is as it were the rich gridle that ties all your spiritual Attire together.
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for this is the sole Ornament of the Spouse of Christ, who gave himself for his Church, that he might sancti•ie and cleanse it with the washing of water by the word, that he might present it to himself a Glorious Church, not having spot or wrinkle, or any such thing;
for this is the sole Ornament of the Spouse of christ, who gave himself for his Church, that he might sancti•ie and cleanse it with the washing of water by the word, that he might present it to himself a Glorious Church, not having spot or wrinkle, or any such thing;
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and let the Care which others take in beautifying and garnishing the Bodies remind you of a much Greater Concernedness, which you ought to shew for your Immortal Spirits.
and let the Care which Others take in beautifying and garnishing the Bodies remind you of a much Greater Concernedness, which you ought to show for your Immortal Spirits.
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How nice and exact are Vain persons in accoutring and furbishing themselves? And that their Bodies may not be disproportionable to their Apparel, what cost are they at to repair and beautifie those houses of clay? What little Arts and Methods do they use to set off themselves? They are not ashamed to borrow the Beauty which they boast of from a Drug or a Dark Spot.
How Nicaenae and exact Are Vain Persons in accoutring and furbishing themselves? And that their Bodies may not be disproportionable to their Apparel, what cost Are they At to repair and beautify those houses of clay? What little Arts and Methods do they use to Set off themselves? They Are not ashamed to borrow the Beauty which they boast of from a Drug or a Dark Spot.
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and at the same time darkens and sullies all the most exquisite Embelishments of Art. And therefore these are to be infinitely preferr'd in your wishes, desires and affections before them.
and At the same time darkens and sullies all the most exquisite Embellishments of Art. And Therefore these Are to be infinitely preferred in your wishes, Desires and affections before them.
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Lastly, These will fit you for those Shining Robes of Glory, those Garments of Light and Everlasting Happiness, which you shall be cloathed with in the highest Heavens.
Lastly, These will fit you for those Shining Robes of Glory, those Garments of Light and Everlasting Happiness, which you shall be clothed with in the highest Heavens.
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Occasioned by some late Socinian Writings, which explode all Christian Mysteries. 1 TIM. III. 16. And without controversie great is the Mystery of Godliness.
Occasioned by Some late Socinian Writings, which explode all Christian Mysteres. 1 TIM. III. 16. And without controversy great is the Mystery of Godliness.
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THAT there are Fathomless Depths in the Gospel which none can arrive to the full knowledge of, that there Profound Abysses in the Christian Religion which utterly surpass our conceptions,
THAT there Are Fathomless Depths in the Gospel which none can arrive to the full knowledge of, that there Profound Abysses in the Christian Religion which utterly surpass our conceptions,
Here the kingdom of heaven is compared to an hidden treasure, Mat. 13. 44. Here we read of hidden wisdom, 1 Cor. 2. 7. of the wisdom of God in a Mystery, in the same Verse, of the deep things of God, v. 10. of things hard to be understood, 2 Pet. 3. 16. of things which have not enter'd into the heart of man, 1 Cor. 2. 9. Finally,
Here the Kingdom of heaven is compared to an hidden treasure, Mathew 13. 44. Here we read of hidden Wisdom, 1 Cor. 2. 7. of the Wisdom of God in a Mystery, in the same Verse, of the deep things of God, v. 10. of things hard to be understood, 2 Pet. 3. 16. of things which have not entered into the heart of man, 1 Cor. 2. 9. Finally,
It is stiled so upon this double ground, 1. In way of Comparison. 2. On a Positive and Absolute consideration. As to the former, I will prove that the Christian Religion is a Mystery, as it may be compared with, or distinguish'd from Other Mysteries, viz. Iewish, Pagan, Heretical, or Antichristian.
It is styled so upon this double ground, 1. In Way of Comparison. 2. On a Positive and Absolute consideration. As to the former, I will prove that the Christian Religion is a Mystery, as it may be compared with, or distinguished from Other Mysteres, viz. Jewish, Pagan, Heretical, or Antichristian.
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and opposes it to the Iudaick Rites, hath an eye to them here, and denominates Christianity from them, telling us, that it is a Mystery, not such as was under the Mosaick Pedagogy,
and opposes it to the Judaic Rites, hath an eye to them Here, and denominates Christianity from them, telling us, that it is a Mystery, not such as was under the Mosaic Pedagogy,
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Besides, there were Other sorts of Mysteries among the Iews; thus, though the Cabala was afterwards made up into a Body, which is now the Talmudick System,
Beside, there were Other sorts of Mysteres among the Iews; thus, though the Cabala was afterwards made up into a Body, which is now the Talmudic System,
So the Gematrian Art, whereby they pretended to shew the Numbers and Years included in certain words in Scripture, was in use among the Iewish Rabbies betimes.
So the Gematrian Art, whereby they pretended to show the Numbers and years included in certain words in Scripture, was in use among the Jewish Rabbies betimes.
And further, it is not to be doubted, that the Hebrew Doctors began before the Apostle's time to turn the Old Testament into Allegories, and to offer Mystical Interpretations of the Bible, excluding the Literal one,
And further, it is not to be doubted, that the Hebrew Doctors began before the Apostle's time to turn the Old Testament into Allegories, and to offer Mystical Interpretations of the bible, excluding the Literal one,
To all these perhaps the Apostle might allude, when he pronounces Christianity to be a Mystery, such a one as consists not of Curiosities and Niceties, much less of Misrepresentations of Scripture,
To all these perhaps the Apostle might allude, when he pronounces Christianity to be a Mystery, such a one as consists not of Curiosities and Niceties, much less of Misrepresentations of Scripture,
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Several of the Roman Observances, which related to Religion, were known to the Priests only, and were forbid to be discover'd, unless upon some extraordinary occasion, to any others.
Several of the Roman Observances, which related to Religion, were known to the Priests only, and were forbid to be discovered, unless upon Some extraordinary occasion, to any Others.
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The Gentile Worshippers generally delighted in Groves and Dark Recesses: and indeed some of their Superstitious, Ceremonies were so lewd and seandalous, that they on that account forbore to make them common,
The Gentile Worshippers generally delighted in Groves and Dark Recesses: and indeed Some of their Superstitious, Ceremonies were so lewd and scandalous, that they on that account forbore to make them Common,
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These therefore are justly call'd, Meretricious Mysteries by one of the Fathers, and by another, the Mysteries of Daemons, and by the former of these Writers, the Dark Inventions of Daemons.
These Therefore Are justly called, Meretricious Mysteres by one of the Father's, and by Another, the Mysteres of Daemons, and by the former of these Writers, the Dark Inventions of Daemons.
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Therefore Herodotus professes, that he was not free to tell the Egyptian Mysteries, relating to their Gods, which had been communicated to him by some of their Priests, on condition that he should not reveal them to the Vulgar.
Therefore Herodotus Professes, that he was not free to tell the Egyptian Mysteres, relating to their God's, which had been communicated to him by Some of their Priests, on condition that he should not reveal them to the vulgar.
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It is not unlikely, that our Apostle, who in so many places alludes to Heathen Customs and Usages (as the Races among the Grecian Youth, their Wrestling and Fen•ing, and other Olympick Exercises) hath reference here to the Celebrated Mysteries among the Pagan Nations.
It is not unlikely, that our Apostle, who in so many places alludes to Heathen Customs and Usages (as the Races among the Grecian Youth, their Wrestling and Fen•ing, and other Olympic Exercises) hath Referente Here to the Celebrated Mysteres among the Pagan nations.
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And it is observable that some of these were wont to be signally stiled by them NONLATINALPHABET, Great Mysteries. The Solemnities of the Syrian Goddess are call'd NONLATINALPHABET by Lucian: and so other Feasts among them were eminently call'd the Great ones,
And it is observable that Some of these were wont to be signally styled by them, Great Mysteres. The Solemnities of the Syrian Goddess Are called by Lucian: and so other Feasts among them were eminently called the Great ones,
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as if the Apostle had said, There were Solemn Rites and Observances among the Pagans, which (as some of you know) were wont to be call'd Great; but let me tell you, the Mystery of Christianity far surpasses them all,
as if the Apostle had said, There were Solemn Rites and Observances among the Pagans, which (as Some of you know) were wont to be called Great; but let me tell you, the Mystery of Christianity Far Surpasses them all,
And 'tis well known, that the Egyptians delighted to express their conceptions in Hieroglyphicks. The Greeks more especially affected to muffle up their Ethicks in Fables, Allegories, and Emblems. Particularly Pythagoras and his followers were much pleas'd with Numbers and Symbols. And in a word, all the Ancient way of Moralizing was by Symbolical Representations, Parables and Mysteries. But the Apostle lets us know, that these Abstruse modes of Instruction are seldom used under the Gospel, that Christianity is a Mystery of another kind and way.
And it's well known, that the egyptians delighted to express their conceptions in Hieroglyphics. The Greeks more especially affected to muffle up their Ethics in Fables, Allegories, and Emblems. Particularly Pythagoras and his followers were much pleased with Numbers and Symbols. And in a word, all the Ancient Way of Moralizing was by Symbolical Representations, Parables and Mysteres. But the Apostle lets us know, that these Abstruse modes of Instruction Are seldom used under the Gospel, that Christianity is a Mystery of Another kind and Way.
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Thus Simon the Sorcerer, the Ringleader of that Order, had his particular Mysteries, which he had the confidence to call in a Canting way, the Mysteries of Life, and of most perfect knowledge, as Epiphanius relates.
Thus Simon the Sorcerer, the Ringleader of that Order, had his particular Mysteres, which he had the confidence to call in a Canting Way, the Mysteres of Life, and of most perfect knowledge, as Epiphanius relates.
The Aeones of the Valentinians, and their NONLATINALPHABET, which they express'd in strange and barbarous appellations, were cried up as Great and Wonderful, and Vnutterable Mysteries, and such Sublimities as are not to be perceiv'd by sight or express'd by words.
The Aeones of the Valentinians, and their, which they expressed in strange and barbarous appellations, were cried up as Great and Wondered, and Unutterable Mysteres, and such Sublimities as Are not to be perceived by sighed or expressed by words.
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The Mysteries of the Ophitae are particularly mention'd and related by Epiphanius. The Sabellians pretended to some Secret Doctrines which their party had receiv'd concerning the Nature and Person of Christ.
The Mysteres of the Ophites Are particularly mentioned and related by Epiphanius. The Sabellians pretended to Some Secret Doctrines which their party had received Concerning the Nature and Person of christ.
Manes and his followers the Manicheans boasted of their peculiar Mysteries. And it was the constant genius and humour of several others of the succeeding Hereticks to amuse men with Vain and Strange Terms, to darken the notion of things, to render the doctrines of Christianity obscure, to cast a Mist before mens eyes, by making use of a wild, uncouth and unintelligible Iargon. Several of them affected Mysteries in Letters, Names, and Numbers, and thereby studied to confound mens minds with Perplexed and Abstruse Notions.
Manes and his followers the Manichaeans boasted of their peculiar Mysteres. And it was the constant genius and humour of several Others of the succeeding Heretics to amuse men with Vain and Strange Terms, to darken the notion of things, to render the doctrines of Christianity Obscure, to cast a Missed before men's eyes, by making use of a wild, uncouth and unintelligible Jargon. Several of them affected Mysteres in Letters, Names, and Numbers, and thereby studied to confound men's minds with Perplexed and Abstruse Notions.
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for they were to be communicated only to the Wise and the Coelestial (as they call'd them,) but those that were Animal and Carnal were not able to penetrate into them.
for they were to be communicated only to the Wise and the Celestial (as they called them,) but those that were Animal and Carnal were not able to penetrate into them.
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and who in 1 Tim. 6. 4. and in other places of his Epistles plainly foretold them, is pleas'd to call the Christian doctrines a Mystery, to signifie that they are such of a singular kind and nature.
and who in 1 Tim. 6. 4. and in other places of his Epistles plainly foretold them, is pleased to call the Christian doctrines a Mystery, to signify that they Are such of a singular kind and nature.
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In the last place, Christianity in its Purity and Simplicity is most justly stiled a Mystery, in opposition to that which is called by the same Holy Pen-man, the Mystery of Iniquity, 2 Thess. 2. 7. Conformably to which stile we read of Mystery, Babylon the Great, Rev. 17. 5. by which questionless is meant the Church of Rome, or the Corrupt and Idolatrous part of it at least.
In the last place, Christianity in its Purity and Simplicity is most justly styled a Mystery, in opposition to that which is called by the same Holy Penman, the Mystery of Iniquity, 2 Thess 2. 7. Conformably to which style we read of Mystery, Babylon the Great, Rev. 17. 5. by which questionless is meant the Church of Rome, or the Corrupt and Idolatrous part of it At least.
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Yea, we are inform'd, that this very word MYSTERY is found inlay'd in plain and legible Characters within the Roman Pontif's Triple Crown. Indeed the Main of the Roman Religion is Mystery and Disguise. They pretend one thing, and really are another.
Yea, we Are informed, that this very word MYSTERY is found inlayed in plain and legible Characters within the Roman Pontif's Triple Crown. Indeed the Main of the Roman Religion is Mystery and Disguise. They pretend one thing, and really Are Another.
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Thus there is a False and Counterfeit Shew of things in the Papal Constitution, there is an horrid Mystery of Iniquity, call'd, The Mystery of the Woman and of the Beast, Rev. 5. 7. In contra-distinction, to which the Apostle, who by a Prophetick spirit foresaw what would come to pass, gives the name of Mystery to the True Primitive Christianity, this being indeed such,
Thus there is a False and Counterfeit Show of things in the Papal Constitution, there is an horrid Mystery of Iniquity, called, The Mystery of the Woman and of the Beast, Rev. 5. 7. In contradistinction, to which the Apostle, who by a Prophetic Spirit foresaw what would come to pass, gives the name of Mystery to the True Primitive Christianity, this being indeed such,
but of quite another nature than the Superstitious and Corrupt Religion of the Roman Church. But I am to give a farther and more positive account of this matter;
but of quite Another nature than the Superstitious and Corrupt Religion of the Roman Church. But I am to give a farther and more positive account of this matter;
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wherein I will clearly and distinctly assign the true acception and meaning of the word Mystery in the Writings of the New Testament, which hath of late been very much mistaken and grosly perverted, meerly to maintain an Opinion, which some persons think serviceable to the Cause they have espoused.
wherein I will clearly and distinctly assign the true acception and meaning of the word Mystery in the Writings of the New Testament, which hath of late been very much mistaken and grossly perverted, merely to maintain an Opinion, which Some Persons think serviceable to the Cause they have espoused.
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Christianity is entitul'd, a Mystery, not only Comparatively, or in a way of Opposition to other things (as I have shew'd already) but Absolutely and Positively, because it is really so in it self.
Christianity is entitled, a Mystery, not only Comparatively, or in a Way of Opposition to other things (as I have showed already) but Absolutely and Positively, Because it is really so in it self.
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Christianity is said to be a Mystery which was kept secret since the world began, Rom. 16. 25. for it is evident, that by Mystery here is not only meant the Calling of the Gentiles (as some imagine) which indeed was Mysterious, and kept secret till Christ's Coming,
Christianity is said to be a Mystery which was kept secret since the world began, Rom. 16. 25. for it is evident, that by Mystery Here is not only meant the Calling of the Gentiles (as Some imagine) which indeed was Mysterious, and kept secret till Christ's Coming,
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That this is here to be understood may be gather'd from the preceding words of the Apostle, my Gospel and the preaching of Iesus Christ, which are synonymous with the Mystery; and from the subsequent words, made known to all nations for the obedience of faith, where the great end or design of Christianity is express'd, viz. that men may be brought to yield obedience to the divine Commandments by believing the Gospel,
That this is Here to be understood may be gathered from the preceding words of the Apostle, my Gospel and the preaching of Iesus christ, which Are synonymous with the Mystery; and from the subsequent words, made known to all Nations for the Obedience of faith, where the great end or Design of Christianity is expressed, viz. that men may be brought to yield Obedience to the divine commandments by believing the Gospel,
and of his preaching the Gospel, it was for obedience to the faith among all nations, Rom. 1. 5. This Faith and this Preaching of it, saith he, were a Mystery heretofore; in all those past perpetual ages, NONLATINALPHABET (which we render since the world began ) men had but a very dark Notion of these things:
and of his preaching the Gospel, it was for Obedience to the faith among all Nations, Rom. 1. 5. This Faith and this Preaching of it, Says he, were a Mystery heretofore; in all those past perpetual ages, (which we render since the world began) men had but a very dark Notion of these things:
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in all those preceding Dispensations they were scarcely thought of, for though it is true, there were constantly, through all the several Models and Administrations of Religion some Intimations of this,
in all those preceding Dispensations they were scarcely Thought of, for though it is true, there were constantly, through all the several Models and Administrations of Religion Some Intimations of this,
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Of this the Apostle speaks again, Eph. 3. 3, 4, 5. where the Gospel is call'd, the Mystery, and the Mystery of Christ, which in other ages was not made known unto the sons of men.
Of this the Apostle speaks again, Ephesians 3. 3, 4, 5. where the Gospel is called, the Mystery, and the Mystery of christ, which in other ages was not made known unto the Sons of men.
For though the word Mystery in this place also hath a more particular and special respect to that fore-nam'd Secret of the Conversion of the Gentiles (as appears from the 3, 4, 5 and 6 Verses of this Chapter) yet it is not wholly restrained to this,
For though the word Mystery in this place also hath a more particular and special respect to that forenamed Secret of the Conversion of the Gentiles (as appears from the 3, 4, 5 and 6 Verses of this Chapter) yet it is not wholly restrained to this,
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but comprehends in it the whole Gospel-Dispensation, the Doctrine of Salvation and Redemption by Jesus Christ, which he calls preaching the unsearchable riches of Christ, v. 8. And then immediately in the next verse he calls it a Mystery, a hidden, secret, unsearchable Mystery;
but comprehends in it the Whole Gospel-dispensation, the Doctrine of Salvation and Redemption by jesus christ, which he calls preaching the unsearchable riches of christ, v. 8. And then immediately in the next verse he calls it a Mystery, a hidden, secret, unsearchable Mystery;
that is, it was so with respect to the former Times, it had been hid NONLATINALPHABET from ages (as 'tis in the Greek) and that in God, namely according to his Eternal Decree and Purpose.
that is, it was so with respect to the former Times, it had been hid from ages (as it's in the Greek) and that in God, namely according to his Eternal decree and Purpose.
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But they are mean Arguers that talk thus, and they discover themselves to be no Genuine Sons of Reason, for every one knows that Particulars are not inconsistent with Generals,
But they Are mean Arguers that talk thus, and they discover themselves to be no Genuine Sons of Reason, for every one knows that Particulars Are not inconsistent with Generals,
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and have not studied the Sacred Stile, which is of a wonderful Latitude, and at the same time contains in it both a Singular and a Common, a Special and a General, a Restrain'd and a Larger Meaning.
and have not studied the Sacred Style, which is of a wondered Latitude, and At the same time contains in it both a Singular and a Common, a Special and a General, a Restrained and a Larger Meaning.
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There is another Text that confirms this, Col. 1. 26. where the Evangelical Dispensation is call'd a Mystery, which hath been hid from ages and from generations.
There is Another Text that confirms this, Col. 1. 26. where the Evangelical Dispensation is called a Mystery, which hath been hid from ages and from generations.
These, saith the Apostle, are a Mystery, because the things which are now preach'd and proposed in the Gospel were hid from those that lived in the former ages.
These, Says the Apostle, Are a Mystery, Because the things which Are now preached and proposed in the Gospel were hid from those that lived in the former ages.
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and not Absolutely, for these riches are the unsearchable riches of Christ, as we heard before, that is, they still remain in a great measure hidden and unknown to us.
and not Absolutely, for these riches Are the unsearchable riches of christ, as we herd before, that is, they still remain in a great measure hidden and unknown to us.
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Thus in these three places it is evident ▪ that the Evangelical Doctrine is call'd a Mystery chiefly in respect of the Iews and Gentiles of former ages.
Thus in these three places it is evident ▪ that the Evangelical Doctrine is called a Mystery chiefly in respect of the Iews and Gentiles of former ages.
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therefore it is deservedly call'd a Mystery. And there are no other Texts but these can be produc'd where the word mystery is mention'd, with relation to what Christianity was heretofore. It is true,
Therefore it is deservedly called a Mystery. And there Are not other Texts but these can be produced where the word mystery is mentioned, with Relation to what Christianity was heretofore. It is true,
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and not with reference to what it was before, it hath this denomination in these Texts of the New Testament, which I shall now produce, and briefly glance upon.
and not with Referente to what it was before, it hath this denomination in these Texts of the New Testament, which I shall now produce, and briefly glance upon.
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First, our Saviour himself calls the Grand Doctrines of the Gospel, the mysteries of the kingdom of heaven, Mat. 13. 11. where not the Parables (as some fancy) in which those Evangelical Truths were couch'd,
First, our Saviour himself calls the Grand Doctrines of the Gospel, the Mysteres of the Kingdom of heaven, Mathew 13. 11. where not the Parables (as Some fancy) in which those Evangelical Truths were couched,
and that in plain contradistinction to Parables, as may be observ'd not only in this v. 11. but in 10 and 13. And this is more plain from the Parallel places in Mark 4. 11. and Luk. 8. 10. Those therefore that confound Parables and Mysteries here have not learn'd to distinguish of things aright, they make no difference between Comparisons or Dark Representations of Spiritual things,
and that in plain contradistinction to Parables, as may be observed not only in this v. 11. but in 10 and 13. And this is more plain from the Parallel places in Mark 4. 11. and Luk. 8. 10. Those Therefore that confound Parables and Mysteres Here have not learned to distinguish of things aright, they make no difference between Comparisons or Dark Representations of Spiritual things,
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And the reason why many of the Substantial Truths of the Gospel, or the kingdom of heaven (for in the stile of the New Testament these are the same) are thus denominated, is,
And the reason why many of the Substantial Truths of the Gospel, or the Kingdom of heaven (for in the style of the New Testament these Are the same) Are thus denominated, is,
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these are said by him to be the wisdom of God in a Mystery, 1 Cor. 2. 7. not only because they were hidden from former ages, and from the Princes of this world, v. 8. (both Iewish and Pagan Rulers) but because they are in themselves Mysterious and Obscure,
these Are said by him to be the Wisdom of God in a Mystery, 1 Cor. 2. 7. not only Because they were hidden from former ages, and from the Princes of this world, v. 8. (both Jewish and Pagan Rulers) but Because they Are in themselves Mysterious and Obscure,
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and all the Benefits and Priviledges that attend these (for these are the things which God hath prepared and provided in the Gospel:) it is no wonder that these are not fully known and perceived,
and all the Benefits and Privileges that attend these (for these Are the things which God hath prepared and provided in the Gospel:) it is no wonder that these Are not Fully known and perceived,
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though, it is true, the knowledge of these Great Articles of the Christian Faith, so far as it is conducible to Salvation is imparted to all true Believers,
though, it is true, the knowledge of these Great Articles of the Christian Faith, so Far as it is conducible to Salvation is imparted to all true Believers,
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as it follows, God hath reveal'd them unto us by his Spirit, v. 10. And these things are said in several other places of the New Testament to be revealed; which is not to be understood as if they were so reveal'd, that we can fully comprehend them,
as it follows, God hath revealed them unto us by his Spirit, v. 10. And these things Are said in several other places of the New Testament to be revealed; which is not to be understood as if they were so revealed, that we can Fully comprehend them,
Hence we may understand that Paradox of the Apostle, to know the love of Christ, which passeth knowledge, Eph. 3. 19. The Undertakings of Christ wherein he shew'd his transcendent Love to us may be known, and yet they pass knowledge, they far exceed the utmost conceptions we can form of them.
Hence we may understand that Paradox of the Apostle, to know the love of christ, which passes knowledge, Ephesians 3. 19. The Undertakings of christ wherein he showed his transcendent Love to us may be known, and yet they pass knowledge, they Far exceed the utmost conceptions we can from of them.
Next I might add, that the Apostles are call'd the stewards of the mysteries of God, 1. Cor. 4. 1. where all Commentators of Note understand by the Mysteries of God, the Dispensation of the Word as well as of the Sacraments,
Next I might add, that the Apostles Are called the Stewards of the Mysteres of God, 1. Cor. 4. 1. where all Commentators of Note understand by the Mysteres of God, the Dispensation of the Word as well as of the Sacraments,
this is a Mystery, yea, even now it is so, for the Apostle actually applies this Appellation of Stewards of the Mysteries of God to himself and the Ministers of Christ. Christianity then is a Mystery: there are several things in it of that exalted and elevated nature, that humane understandings cannot possibly comprehend them:
this is a Mystery, yea, even now it is so, for the Apostle actually Applies this Appellation of Stewards of the Mysteres of God to himself and the Ministers of christ. Christianity then is a Mystery: there Are several things in it of that exalted and elevated nature, that humane understandings cannot possibly comprehend them:
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some doctrines lie under perpetual Obscurity, they will by no means undergo a scrupulous examination, they will not bear a strict and severe scrutiny manag'd by mere Reason.
Some doctrines lie under perpetual Obscurity, they will by no means undergo a scrupulous examination, they will not bear a strict and severe scrutiny managed by mere Reason.
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for there is not any one word or syllable in the foregoing or following verses, that seems to restrain it to what it was before, viz. before Christ's Coming.
for there is not any one word or syllable in the foregoing or following Verses, that seems to restrain it to what it was before, viz. before Christ's Coming.
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And again, in chap. 6. of this Epistle, v. 19. we read of the mystery of the Gospel, where it is simply and irrespectively spoken (that is, without any regard to former Times and Ages) of Christianity, or the Gospel it self,
And again, in chap. 6. of this Epistle, v. 19. we read of the mystery of the Gospel, where it is simply and irrespectively spoken (that is, without any regard to former Times and Ages) of Christianity, or the Gospel it self,
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And that the Apostle refers not to what was past, but speaks of the Gospel as it was at that time when he preach'd it, is plain from this that he immediately adds, that for this very Mystery of the Gospel he was then an Embassador in bonds, v. 20. But it may be Objected,
And that the Apostle refers not to what was passed, but speaks of the Gospel as it was At that time when he preached it, is plain from this that he immediately adds, that for this very Mystery of the Gospel he was then an Ambassador in bonds, v. 20. But it may be Objected,
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how could the Gospel be Mysterious and Abstruse in it self, when the Apostle in the same place would have the Ephesians pray for him, that he might make it known? The Answer is plain from what we observ'd before upon Eph. 3. 19. Though it be Mysterious and Dark,
how could the Gospel be Mysterious and Abstruse in it self, when the Apostle in the same place would have the Ephesians pray for him, that he might make it known? The Answer is plain from what we observed before upon Ephesians 3. 19. Though it be Mysterious and Dark,
and may be said to surpass knowledge, yet it is in some degree to be known, and consequently may be made known, i.e. so far as the things are capable of it.
and may be said to surpass knowledge, yet it is in Some degree to be known, and consequently may be made known, i.e. so Far as the things Are capable of it.
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The Truth and Certainty of all the doctrines of the Gospel may be discover'd, yea and demonstrated to the minds of those who are fitted and prepared for it:
The Truth and Certainty of all the doctrines of the Gospel may be discovered, yea and demonstrated to the minds of those who Are fitted and prepared for it:
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In another place, Col. 2. 2. the Apostle mentions the mystery of God and of the Father (or rather it should be rendred, even of the Father) and of Christ, that is, the Gospel or the Christian Religion, wherein God the First Person in the Glorious Trinity is declar'd to be the Father of Christ,
In Another place, Col. 2. 2. the Apostle mentions the mystery of God and of the Father (or rather it should be rendered, even of the Father) and of christ, that is, the Gospel or the Christian Religion, wherein God the First Person in the Glorious Trinity is declared to be the Father of christ,
If there were no other place in the New Testament but this, where the word mystery is found, it could not create wonder, that the Socinians, even for the sake of this alone, contend that Christianity is not simply and absolutely call'd a Mystery in Scripture,
If there were no other place in the New Testament but this, where the word mystery is found, it could not create wonder, that the socinians, even for the sake of this alone, contend that Christianity is not simply and absolutely called a Mystery in Scripture,
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for here the Godhead of Christ as well as of the Father is asserted, for the word God is attributed to both Persons ( God even the Father and Christ being the same with God, who is both Father and Christ) and consequently if they deny Christ to be very God, (as they do) they must deny the Father to be so too.
for Here the Godhead of christ as well as of the Father is asserted, for the word God is attributed to both Persons (God even the Father and christ being the same with God, who is both Father and christ) and consequently if they deny christ to be very God, (as they do) they must deny the Father to be so too.
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I proceed to another Text in the same Epistle, Col. 4. 3. whence it is manifest, that in the stile and idiom of the New Testament the Gospel or Christianity hath the name of a Mystery, for the Apostle expresly calls it the mystery of Christ (the same with the mystery of the Gospel, in the place before mention'd) and he requests the Prayers of the Colossians for him, that God would open unto him a door of utterance to speak this Mystery of Christ, i.e. freely and openly to preach the Gospel, as appears further from what follows next, for which I am in bonds, that is, a Sufferer, a Prisoner for my preaching the Tru•hs of the Gospel.
I proceed to Another Text in the same Epistle, Col. 4. 3. whence it is manifest, that in the style and idiom of the New Testament the Gospel or Christianity hath the name of a Mystery, for the Apostle expressly calls it the mystery of christ (the same with the mystery of the Gospel, in the place before mentioned) and he requests the Prayers of the colossians for him, that God would open unto him a door of utterance to speak this Mystery of christ, i.e. freely and openly to preach the Gospel, as appears further from what follows next, for which I am in bonds, that is, a Sufferer, a Prisoner for my preaching the Tru•hs of the Gospel.
So again, in 1 Tim. 3. 9. by the mystery of the faith, which the Ministers and Officers of the Church are exhorted to hold, i.e. to defend and maintain, must needs be meant the Evangelical Truths and Doctrines.
So again, in 1 Tim. 3. 9. by the mystery of the faith, which the Ministers and Officers of the Church Are exhorted to hold, i.e. to defend and maintain, must needs be meant the Evangelical Truths and Doctrines.
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The holding the mystery of the faith, is the same here with holding fast the form of sound words, 2 Tim. 1. 13. that is, the Articles of the Christian Faith, the doctrines of the Gospel.
The holding the mystery of the faith, is the same Here with holding fast the from of found words, 2 Tim. 1. 13. that is, the Articles of the Christian Faith, the doctrines of the Gospel.
And lastly, in that Text, on which I found the present Discourse, Religion is call'd, the Mystery of Godliness: for immediately after the Apostle had made mention of the Truth, which is held forth as on a Pillar in the Christian Church, he assigns some of the greatest and fairest branches of it;
And lastly, in that Text, on which I found the present Discourse, Religion is called, the Mystery of Godliness: for immediately After the Apostle had made mention of the Truth, which is held forth as on a Pillar in the Christian Church, he assigns Some of the greatest and Fairest branches of it;
and in order to that acquaints us (that we may the better know the true nature of them) that they are a Mystery, and that not with relation to the ages and generations before the Gospel,
and in order to that acquaints us (that we may the better know the true nature of them) that they Are a Mystery, and that not with Relation to the ages and generations before the Gospel,
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for by consulting the Context you will find that the words are spoken Absolutely and Entirely, without any respect to the past times of the world under Iudaism or Gentilism. They represent to us the condition of Christianity as it is at this day, and as it is in it self consider'd.
for by consulting the Context you will find that the words Are spoken Absolutely and Entirely, without any respect to the past times of the world under Judaism or Gentilism. They represent to us the condition of Christianity as it is At this day, and as it is in it self considered.
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And so this and all the other Texts that I last mention'd, are a baffle to what some late Advocates of Socinianism pretend to prove, viz. that in the New Testament the word Mystery is always used to signifie something that is intelligible and clear in it self,
And so this and all the other Texts that I last mentioned, Are a baffle to what Some late Advocates of Socinianism pretend to prove, viz. that in the New Testament the word Mystery is always used to signify something that is intelligible and clear in it self,
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The contrary is plain and evident from the fore-cited Texts, and every unprejudiced man that duly scans them must needs acknowledge, that Christianity is there call'd a Mystery, not in regard of what it was, but what it is.
The contrary is plain and evident from the forecited Texts, and every unprejudiced man that duly scans them must needs acknowledge, that Christianity is there called a Mystery, not in regard of what it was, but what it is.
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Thus in Rom. 11. 25. the General and Final Conversion of the Iews in the last ages of the world is call'd a Mystery. In 1 Cor. 13. 2. mysteries is a general word for all matters of knowledge that are abstruse and dark,
Thus in Rom. 11. 25. the General and Final Conversion of the Iews in the last ages of the world is called a Mystery. In 1 Cor. 13. 2. Mysteres is a general word for all matters of knowledge that Are abstruse and dark,
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and it refers more particularly to the knowledge of future things, for to know all mysteries seems to be explicatory of the foregoing phrase, NONLATINALPHABET to have a gift of Prophesying, that is, foretelling and declaring things to come,
and it refers more particularly to the knowledge of future things, for to know all Mysteres seems to be explicatory of the foregoing phrase, to have a gift of Prophesying, that is, foretelling and declaring things to come,
but St. Paul reveals it to them, behold, saith he, I shew you a mystery, viz. this, that we shall not all sleep, those that are alive at at Christ's Coming shall not die,
but Saint Paul reveals it to them, behold, Says he, I show you a mystery, viz. this, that we shall not all sleep, those that Are alive At At Christ's Coming shall not die,
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after the manner of all other men, but we shall all be changed, they shall undergo such an alteration, that their corruptible state shall be chang'd into that which is incorruptible and immortal.
After the manner of all other men, but we shall all be changed, they shall undergo such an alteration, that their corruptible state shall be changed into that which is incorruptible and immortal.
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Mystery is applied in the Revelation, chap. 1. v. 20. and chap. 17. v. 7. to particular Visions and Revelations, which had a mystical and spiritual meaning in them.
Mystery is applied in the Revelation, chap. 1. v. 20. and chap. 17. v. 7. to particular Visions and Revelations, which had a mystical and spiritual meaning in them.
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and it is meant of the Glorious and Flourishing state of the Christian Church in the last times of the world, which hath been kept as a Mystery from the generality of men,
and it is meant of the Glorious and Flourishing state of the Christian Church in the last times of the world, which hath been kept as a Mystery from the generality of men,
only I thought fit to produce them, that they might not be misinterpreted. And now I have produced every individual place of Scripture, where the word Mystery occurs,
only I Thought fit to produce them, that they might not be Misinterpreted. And now I have produced every Individu place of Scripture, where the word Mystery occurs,
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and I have faithfully and impartially set them before the Considerate in their true and proper light, that they may have a view of the right and genuine meaning of them,
and I have faithfully and impartially Set them before the Considerate in their true and proper Light, that they may have a view of the right and genuine meaning of them,
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but that more especially they may be convinc'd of this, that Mystery, as it is applied in the Sacred Writ to the Christian Doctrines, expresses the Nature of them,
but that more especially they may be convinced of this, that Mystery, as it is applied in the Sacred Writ to the Christian Doctrines, Expresses the Nature of them,
Wherefore (after I have thus clear'd the way) I will offer this Proposition, and make it good, that the Sublime Truths of the Christian Religion still retain,
Wherefore (After I have thus cleared the Way) I will offer this Proposition, and make it good, that the Sublime Truths of the Christian Religion still retain,
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whether we borrow it from the Hebrew, or Greek) viz. that it is some Hidden Secret thing, some thing Shut up: for such are the Chief Doctrines and Truths of the Gospel;
whither we borrow it from the Hebrew, or Greek) viz. that it is Some Hidden Secret thing, Some thing Shut up: for such Are the Chief Doctrines and Truths of the Gospel;
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But particularly and distinctly to demonstrate this, I will insist upon these two Heads, 1 Christianity is an incomprehensible Mystery in a special manner to some.
But particularly and distinctly to demonstrate this, I will insist upon these two Heads, 1 Christianity is an incomprehensible Mystery in a special manner to Some.
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Those whom I here mean are all such as (according to the Apostle's Emphatick stile) lie in their wickedness, continue in their state of Degeneracy and Corruption,
Those whom I Here mean Are all such as (according to the Apostle's Emphatic style) lie in their wickedness, continue in their state of Degeneracy and Corruption,
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These, as long as they remain in this wretched state, are in darkness (as the same Inspired Writer speaks) that is, they have no Effectual and Saving Knowledge of the divine Truths of the Gospel, they understand nothing of them to any purpose:
These, as long as they remain in this wretched state, Are in darkness (as the same Inspired Writer speaks) that is, they have no Effectual and Saving Knowledge of the divine Truths of the Gospel, they understand nothing of them to any purpose:
Thou hast hid these things from the wise and prudent, and hast reveal'd them unto babes, saith our Blessed Lord, Mat. 11. 33. Therefore to the former of these the Fundamental doctrines of the Gospel concerning the Redemption of mankind by the Blood of Iesus, and much more the doctrines of Regeneration, Faith, Self-denial, Mortification, &c. are no other than Mysteries, yea insignificant Iargon to them.
Thou hast hid these things from the wise and prudent, and hast revealed them unto babes, Says our Blessed Lord, Mathew 11. 33. Therefore to the former of these the Fundamental doctrines of the Gospel Concerning the Redemption of mankind by the Blood of Iesus, and much more the doctrines of Regeneration, Faith, Self-denial, Mortification, etc. Are no other than Mysteres, yea insignificant Jargon to them.
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but to them (i.e. the whole Multitude, who are not Enlightned) it is not given, Mat. 13. 11. There are such representations of those Heavenly and Divine things made by the Holy Spirit in the hearts of the Regenerate as are not to be found in others.
but to them (i.e. the Whole Multitude, who Are not Enlightened) it is not given, Mathew 13. 11. There Are such representations of those Heavenly and Divine things made by the Holy Spirit in the hearts of the Regenerate as Are not to be found in Others.
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And this is the Apostolical doctrine, The Natural man receives not (discerns not, entertains not) the things of the Spirit of God, 1 Cor. 2. 14. The Natural or Animal man here meant, saith an Ancient Father of the Church, is he that lives according to the flesh,
And this is the Apostolical Doctrine, The Natural man receives not (discerns not, entertains not) the things of the Spirit of God, 1 Cor. 2. 14. The Natural or Animal man Here meant, Says an Ancient Father of the Church, is he that lives according to the Flesh,
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According to the Learned Grotius, NONLATINALPHABET is not the same with NONLATINALPHABET, not one that is govern'd by the affections of his fleshly part,
According to the Learned Grotius, is not the same with, not one that is governed by the affections of his fleshly part,
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This Interpretation of this Learned Writer is the more considerable, because the persons I'm concern'd with at present have so great an esteem and veneration (and that not unjustly) for him,
This Interpretation of this Learned Writer is the more considerable, Because the Persons I'm concerned with At present have so great an esteem and veneration (and that not unjustly) for him,
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It appears they are mistaken, for now he is ours, whilst he directly and expresly avows the Apostle's Natural or Animal Man to be one that is wholly conducted by the light of Natural Reason and Humane Wisdom.
It appears they Are mistaken, for now he is ours, while he directly and expressly avows the Apostle's Natural or Animal Man to be one that is wholly conducted by the Light of Natural Reason and Humane Wisdom.
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That the Natural man should rightly perceive the things of the Spirit of God, implies as evident a Contradiction as to say, a Blind man should be able to see things visible.
That the Natural man should rightly perceive the things of the Spirit of God, Implies as evident a Contradiction as to say, a Blind man should be able to see things visible.
Thus not only the Grammatical, Critical, Rhetorical, Historical, and Philosophical part of the Bible may be understood by the one as well as the other (for the Worst men may have as great an insight into these as the Best) but even the Theological part of this Inspired Book,
Thus not only the Grammatical, Critical, Rhetorical, Historical, and Philosophical part of the bible may be understood by the one as well as the other (for the Worst men may have as great an insight into these as the Best) but even the Theological part of this Inspired Book,
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This latter falls short of the other in this, that he hath not attain'd to that Spiritual discerning of Evangelical truths which the Apostle speaks of,
This latter falls short of the other in this, that he hath not attained to that Spiritual discerning of Evangelical truths which the Apostle speaks of,
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I will add only one Text more, 2 Cor. 4. 3. If our Gospel be hid, it is hid to them that are lost in whom the God of this world (i.e. Satan) hath blinded the minds of them who believe not,
I will add only one Text more, 2 Cor. 4. 3. If our Gospel be hid, it is hid to them that Are lost in whom the God of this world (i.e. Satan) hath blinded the minds of them who believe not,
Here it is implied, that the Gospel is hid from some persons, yea, and we are told from whom, viz. such as (according to the foregoing stile of the Apostle) are Natural men, those that live in their sins,
Here it is implied, that the Gospel is hid from Some Persons, yea, and we Are told from whom, viz. such as (according to the foregoing style of the Apostle) Are Natural men, those that live in their Sins,
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Thus it abundantly appears from the Sacred Writ (whence we are to fetch our discoveries concerning these things) that the Proposition which I laid down is an impregnable and unshaken Truth, viz. that Christianity retains still the nature of a Mystery, and that more especially as so some persons.
Thus it abundantly appears from the Sacred Writ (whence we Are to fetch our discoveries Concerning these things) that the Proposition which I laid down is an impregnable and unshaken Truth, viz. that Christianity retains still the nature of a Mystery, and that more especially as so Some Persons.
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Unless the Soul be illuminated by the Holy Spirit, these remain unintelligible, and wholly ineffectual and useless as to any Saving vertue and efficacy.
Unless the Soul be illuminated by the Holy Spirit, these remain unintelligible, and wholly ineffectual and useless as to any Saving virtue and efficacy.
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Unless (as the Apostle speaks) he be renewed in the spirit of his mind, and that by the power of the Holy Ghost, he cannot understand aright the Truths of the Gospel, which is call'd frequently the kingdom of God, and of heaven: he cannot see, he cannot enter into (as 'tis express'd in v. 5.) those divine things.
Unless (as the Apostle speaks) he be renewed in the Spirit of his mind, and that by the power of the Holy Ghost, he cannot understand aright the Truths of the Gospel, which is called frequently the Kingdom of God, and of heaven: he cannot see, he cannot enter into (as it's expressed in v. 5.) those divine things.
When the Apostle St. Peter acknowledged Christ to be the Son of the living God, our Saviour told him, that flesh and blood had not reveal'd this to him,
When the Apostle Saint Peter acknowledged christ to be the Son of the living God, our Saviour told him, that Flesh and blood had not revealed this to him,
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This sort of Light is peculiarly from the Father of lights: this Singular Wisdom is from above: and accordingly (as some interpret that place, Iohn 3. 13.) the knowledge of these Heavenly and Spiritual things is call'd ascending up to heaven. From thence is deriv'd that Insight into the things of God, which no Natural man hath attain'd to.
This sort of Light is peculiarly from the Father of lights: this Singular Wisdom is from above: and accordingly (as Some interpret that place, John 3. 13.) the knowledge of these Heavenly and Spiritual things is called ascending up to heaven. From thence is derived that Insight into the things of God, which no Natural man hath attained to.
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And it can be applied only by the Holy Spirit, whose proper work it is to dispel that spiritual darkness, whereby the mind is indisposed to understand and discern divine matters aright.
And it can be applied only by the Holy Spirit, whose proper work it is to dispel that spiritual darkness, whereby the mind is indisposed to understand and discern divine matters aright.
This is variously express'd in the Holy Writings, viz. by such terms as these, shining in our hearts, to give the light of knowledge, 2 Cor. 4. 6. giving us an understanding to know, 1 John 5. 20. enlightning the eyes of our understanding, Eph. 1. 18. an Vnction from the Holy One, 1 John. 2. 20. Which cannot be better paraphras'd and explain'd than in the words of an Eminent Prelate of our Church, The same Spirit which revealeth the Object of Faith generally to the Universal Church, doth also illuminate the understanding of such as believe, that they may receive the Truth:
This is variously expressed in the Holy Writings, viz. by such terms as these, shining in our hearts, to give the Light of knowledge, 2 Cor. 4. 6. giving us an understanding to know, 1 John 5. 20. enlightening the eyes of our understanding, Ephesians 1. 18. an Unction from the Holy One, 1 John. 2. 20. Which cannot be better paraphrased and explained than in the words of an Eminent Prelate of our Church, The same Spirit which Revealeth the Object of Faith generally to the Universal Church, does also illuminate the understanding of such as believe, that they may receive the Truth:
For Faith is the gift of God, not only in the Object, but also in the Act. And afterwards in the Close he hath these words, We affirm not only the Revelation of the Will of God,
For Faith is the gift of God, not only in the Object, but also in the Act. And afterwards in the Close he hath these words, We affirm not only the Revelation of the Will of God,
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but also the Illumination of the Soul of Man to be part of the office of the Holy Spirit of God, against the Old and New Palagians. So that Judicious Writer.
but also the Illumination of the Soul of Man to be part of the office of the Holy Spirit of God, against the Old and New Pelagians. So that Judicious Writer.
1. It is no wonder that the Followers of Socinus will not acknowledge Christianity to be a Mystery, for they hold there is no necessity of • Supernatural Light, no need of Illumination from the Spirit, in order to the due apprehending and understanding of the Divine Truths of the Gospel.
1. It is no wonder that the Followers of Socinus will not acknowledge Christianity to be a Mystery, for they hold there is no necessity of • Supernatural Light, no need of Illumination from the Spirit, in order to the due apprehending and understanding of the Divine Truths of the Gospel.
as they ought, all the Evangelical doctrines propounded to them. Wolzogen ridicules the Internal and Supernatural Illumination I have been speaking of.
as they ought, all the Evangelical doctrines propounded to them. Wolzogen ridicules the Internal and Supernatural Illumination I have been speaking of.
Velthusius, an Author that is much applauded by some of Socinus 's follwers, tells us plainly, That the knowledge of a regenerate and unregenerate man, concerning the things and mysteries of faith, differs not from the light of Reason.
Velthusius, an Author that is much applauded by Some of Socinus is follwers, tells us plainly, That the knowledge of a regenerate and unregenerate man, Concerning the things and Mysteres of faith, differs not from the Light of Reason.
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It is well known, that it was the Pelagian Error to assert, that men can attain to a perfect knowledge of their duty and an ability to perform it by meer Natural Reason, by the bare help of that light which Nature gives them.
It is well known, that it was the Pelagian Error to assert, that men can attain to a perfect knowledge of their duty and an ability to perform it by mere Natural Reason, by the bore help of that Light which Nature gives them.
Though these men seem to be great Abhorrers of those who talk of the Light within them, yet it is evident, that they allow of the very same Principle and Practise:
Though these men seem to be great Abhorrers of those who talk of the Light within them, yet it is evident, that they allow of the very same Principle and practice:
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Therefore this they urge as the One thing Necessary in Religion, and assure their Proselytes, that this alone is sufficient to conduct them to Eternal Happiness.
Therefore this they urge as the One thing Necessary in Religion, and assure their Proselytes, that this alone is sufficient to conduct them to Eternal Happiness.
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Which is not unlike the Attempt of those late Iesuites, who would teach the people of China and Siam the way to Heaven by the Mathematicks. These men whom I am speaking of pretend to effect every thing in Christianity, and to climb Heaven it self by meer Natural Strength and Humane Accomplishments:
Which is not unlike the Attempt of those late Iesuites, who would teach the people of China and Siam the Way to Heaven by the Mathematics. These men whom I am speaking of pretend to Effect every thing in Christianity, and to climb Heaven it self by mere Natural Strength and Humane Accomplishments:
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as appears from the express words of the Racovian Catechism, That there is no need of the inward gift of the Holy Spirit, that we may believe the Gospel: no, not at all.
as appears from the express words of the Racovian Catechism, That there is no need of the inward gift of the Holy Spirit, that we may believe the Gospel: no, not At all.
and who alone can discover them to us, that he would vouchsafe to enlighten and irradiate our souls in such a manner as shall be really beneficial to us.
and who alone can discover them to us, that he would vouchsafe to enlighten and irradiate our Souls in such a manner as shall be really beneficial to us.
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Preached before the Vniversity, at St. Mary's in Cambridge, Iune 29. 1697. And since much Enlarged. 1 TIM. III. 16. And without controversie great is the Mystery of Godliness.
Preached before the university, At Saint Mary's in Cambridge, Iune 29. 1697. And since much Enlarged. 1 TIM. III. 16. And without controversy great is the Mystery of Godliness.
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HAving in a former Discourse shew'd, that Christianity is a Mystery to some more especially, now I will pass to the Second thing I undertook, viz. to prove that it is such,
HAving in a former Discourse showed, that Christianity is a Mystery to Some more especially, now I will pass to the Second thing I undertook, viz. to prove that it is such,
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even in a general way, unto every one. There are several Great Truths in the Gospel which the Spiritual Man can no more arrive to a full knowledge of than the Natural man can.
even in a general Way, unto every one. There Are several Great Truths in the Gospel which the Spiritual Man can no more arrive to a full knowledge of than the Natural man can.
because I verily believe it is of that nature and influence, that if it were duly entertain'd, it would be serviceable to put an end to all the Disputes and Cavils against the Doctrine of the Trinity, and other Important Points that relate to it.
Because I verily believe it is of that nature and influence, that if it were duly entertained, it would be serviceable to put an end to all the Disputes and Cavils against the Doctrine of the Trinity, and other Important Points that relate to it.
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This with ingenuous and rational Spirits solves all Difficulties, this with religious and pious minds answers all Doubts, and fully satisfies all Scruples.
This with ingenuous and rational Spirits solves all Difficulties, this with religious and pious minds answers all Doubts, and Fully Satisfies all Scruples.
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This there•ore is the thing which I will evince, that •here are such Secrets as these in our Reli••on, that there are many things in this Holy Institution which we have but a Dark and Imperfect notice of,
This there•ore is the thing which I will evince, that •here Are such Secrets as these in our Reli••on, that there Are many things in this Holy Institution which we have but a Dark and Imperfect notice of,
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That one Text alone, 1 Cor. 13. 9, 12. is sufficient to prove this, We know in part, saith the Apostle, which refers to the knowledge mention'd in the foregoing verse, by which (as it is agreed by all) is to be understood the knowledge of Divine and Evangelical matters:
That one Text alone, 1 Cor. 13. 9, 12. is sufficient to prove this, We know in part, Says the Apostle, which refers to the knowledge mentioned in the foregoing verse, by which (as it is agreed by all) is to be understood the knowledge of Divine and Evangelical matters:
and then it follows by way of natural consequence, We prophesie in part, for our instructing of others must be answerable to our own knowledge, which is but in part.
and then it follows by Way of natural consequence, We prophesy in part, for our instructing of Others must be answerable to our own knowledge, which is but in part.
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or, as persons beholding themselves in a Glass or Mirror, which manner of expression St. Iames uses to signifie a Slight View, 1 Iam. 23. (and so NONLATINALPHABET may be the same with NONLATINALPHABET.) But this Apostle thinks not this sufficient to set forth the Meanness and Deficiency of our Knowledge of Sacred matters,
or, as Persons beholding themselves in a Glass or Mirror, which manner of expression Saint James uses to signify a Slight View, 1 Iam. 23. (and so may be the same with.) But this Apostle thinks not this sufficient to Set forth the Meanness and Deficiency of our Knowledge of Sacred matters,
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and therefore our Translators render it [ darkly. ] The sum of what the Apostle saith, is this, that we have but a Partial discovery of some Divine Truths, our Sight of them is very Imperfect:
and Therefore our Translators render it [ darkly. ] The sum of what the Apostle Says, is this, that we have but a Partial discovery of Some Divine Truths, our Sighed of them is very Imperfect:
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It was that Apostle who was famous for his Knowledge, he, who among all the Apostles was the only man that was brought up a Scholar, for we read that he was educated in the School of Gamaliel, a Celebrated Hebrew Doctor and Professor,
It was that Apostle who was famous for his Knowledge, he, who among all the Apostles was the only man that was brought up a Scholar, for we read that he was educated in the School of Gamaliel, a Celebrated Hebrew Doctor and Professor,
And he that was well skill'd in the Heathen Poets (as his Quotations in the New Testament let us know) was questionless not defective in other parts of Humane Learning, which he had the advantage of furnishing himself within his own Native City, that of Tarsus, which was at that time a famous Vniversity. And these Excellencies joyn'd with his own Natural Parts and Endowments, which, (as we may gather from his Acute Reasonings and Arguings on all occasions) were of the highest pitch, could not but render him a very Accomplish'd Person, such as was able to discern and judge of things in the best manner,
And he that was well skilled in the Heathen Poets (as his Quotations in the New Testament let us know) was questionless not defective in other parts of Humane Learning, which he had the advantage of furnishing himself within his own Native city, that of Tarsus, which was At that time a famous university. And these Excellencies joined with his own Natural Parts and Endowments, which, (as we may gather from his Acute Reasonings and Arguings on all occasions) were of the highest pitch, could not but render him a very Accomplished Person, such as was able to discern and judge of things in the best manner,
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he had Immed•ate declarations of God's will by Visions and Revelations, 2 Cor. 12. 1. yea, by abundance of Revelations, v. 7. for he had the matchless dignity and priviledge to be caught up to the third heaven, into paradice (as he otherwise expresses it) the Seat of the Divine Majesty,
he had Immed•ate declarations of God's will by Visions and Revelations, 2 Cor. 12. 1. yea, by abundance of Revelations, v. 7. for he had the matchless dignity and privilege to be caught up to the third heaven, into paradise (as he otherwise Expresses it) the Seat of the Divine Majesty,
several of which are not so much as mention'd in the Writings of the other Apostles ▪ which plainly shews, that he far excell'd them in Spiritual Knowledge,
several of which Are not so much as mentioned in the Writings of the other Apostles ▪ which plainly shows, that he Far excelled them in Spiritual Knowledge,
this Apostle who was thus bless'd with all manner of Intellectual Accomplishments, and was possessor of all the Knowledge that Nature or Art and his own happy Genius could furnish him with,
this Apostle who was thus blessed with all manner of Intellectual Accomplishments, and was possessor of all the Knowledge that Nature or Art and his own happy Genius could furnish him with,
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nay, it appears that he chiefly and principally intends himself, for he changes the plural into the singular, v. 12. Now I know in part, as much as to say, notwithstanding all my advantages of Knowing much more than others, I acknowledge my self to be but a Smatterer, a Novice:
nay, it appears that he chiefly and principally intends himself, for he changes the plural into the singular, v. 12. Now I know in part, as much as to say, notwithstanding all my advantages of Knowing much more than Others, I acknowledge my self to be but a Smatterer, a Novice:
This is an unanswerable place of Scripture, to prove that there are Mysteries in Christianity, such Divine Truths which no quickness of thoughts, no sharpness and sagacity of mind can wholly reach.
This is an unanswerable place of Scripture, to prove that there Are Mysteres in Christianity, such Divine Truths which no quickness of thoughts, no sharpness and sagacity of mind can wholly reach.
If Plato could say of the Rites of Sacrificing and Divine Worship, It is impossible for our mortal nature to have any knowledge of these things, surely then our conceptions concerning the Sublime Points of Christianity (which is the Noblest and Highest Dispensation of Religion) must needs be weak and shallow.
If Plato could say of the Rites of Sacrificing and Divine Worship, It is impossible for our Mortal nature to have any knowledge of these things, surely then our conceptions Concerning the Sublime Points of Christianity (which is the Noblest and Highest Dispensation of Religion) must needs be weak and shallow.
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Divine matters are not clear and manifest of themselves to men, said one of the Greek Sages, quoted by Iustin Martyr. To the same purpose Clement of Alexandria cites, that eminent passage of Plato in his Timaeus, The only way to learn Truth is to be taught it of God himself,
Divine matters Are not clear and manifest of themselves to men, said one of the Greek Sages, quoted by Justin Martyr. To the same purpose Clement of Alexandria cites, that eminent passage of Plato in his Timaeus, The only Way to Learn Truth is to be taught it of God himself,
and shall not those who have attain'd to clearer notions believe the same, with a more special relation to the doctrines of the Gospel? As these things were not at first found out by Man,
and shall not those who have attained to clearer notions believe the same, with a more special Relation to the doctrines of the Gospel? As these things were not At First found out by Man,
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It is true, (and I am very forward to grant it) that the Christian Religion is stock'd even with Natural Principles, such as are in themselves manifest.
It is true, (and I am very forward to grant it) that the Christian Religion is stocked even with Natural Principles, such as Are in themselves manifest.
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It was excellently said of an Ancient Writer of the Church, Far •e it that God should hate in us that very thing wherein he hath created us more excellent than other creatures.
It was excellently said of an Ancient Writer of the Church, far •e it that God should hate in us that very thing wherein he hath created us more excellent than other creatures.
The Best Brains are fittest for Religion, and even for the Best Religion, Christianity. It is admirably shew'd by a Worthy Person, that the Christian Religion suits even with a Philosophick Genius. I question not but it may be made evident from Strict Reason that the Main System of the Christian Theology is uniform and harmonious in it self,
The Best Brains Are Fittest for Religion, and even for the Best Religion, Christianity. It is admirably showed by a Worthy Person, that the Christian Religion suits even with a Philosophic Genius. I question not but it may be made evident from Strict Reason that the Main System of the Christian Theology is uniform and harmonious in it self,
and conformable to all the Divine Attributes and Perfections, that the Coming of Christ in the flesh was requisite in order to the Redemption of lost Man, that his Undertatakings were the most Rational Expedient for the restoring of mankind, that they were the most Proper and Suitable Method to reduce lapsed creatures,
and conformable to all the Divine Attributes and Perfections, that the Coming of christ in the Flesh was requisite in order to the Redemption of lost Man, that his Undertatakings were the most Rational Expedient for the restoring of mankind, that they were the most Proper and Suitable Method to reduce lapsed creatures,
These and several things of this kind I could make clear and evident, and thereby shew that Christianity is consonant to the most sober Reflections we can make on things, that it is agreeable to the most solid and natural Reasonings we can form.
These and several things of this kind I could make clear and evident, and thereby show that Christianity is consonant to the most Sobrium Reflections we can make on things, that it is agreeable to the most solid and natural Reasonings we can from.
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And here I cannot but take notice of the Injustice of some late Penmen, who represent the Asserters of the Trinity, and of such like Points of Faith as persons that are Enemies to Reason, and such as will by no ••ans admit of a Rational Religion.
And Here I cannot but take notice of the Injustice of Some late Penmen, who represent the Asserters of the Trinity, and of such like Points of Faith as Persons that Are Enemies to Reason, and such as will by no ••ans admit of a Rational Religion.
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We most freely profess with Iustin the Philosopher and Martyr, That whatever was well said by any of the Philosophers, Poets and Historians is to be found in the Christian Writings of the Bible.
We most freely profess with Justin the Philosopher and Martyr, That whatever was well said by any of the Philosophers, Poets and Historians is to be found in the Christian Writings of the bible.
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there are some certain Points which are in themselves Mysterious, Incomprehensible and Inconceivable, and will not submit to the nicer Scrutinies of Humane Reason.
there Are Some certain Points which Are in themselves Mysterious, Incomprehensible and Inconceivable, and will not submit to the Nicer Scrutinies of Humane Reason.
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Whence it was the acknowledgment of 〈 ◊ 〉 ▪ a very Wise and Good Man, God is Great, and we know him not, Job 36. 26. We cannot fully understand his Nature and Attributes,
Whence it was the acknowledgment of 〈 ◊ 〉 ▪ a very Wise and Good Man, God is Great, and we know him not, Job 36. 26. We cannot Fully understand his Nature and Attributes,
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Which is fitly express'd by that of the Apostle, He dwelleth in the light which no man can approach unto, 1 Tim. 6. 16. This inaccessible Splendor admits not of a full view.
Which is fitly expressed by that of the Apostle, He dwells in the Light which no man can approach unto, 1 Tim. 6. 16. This inaccessible Splendour admits not of a full view.
And it is observable, that Socinus himself in the first Chapter of his Prae••ctions sti••y cont•nds (though upon no solid grounds at all) that the Existence of God is not discoverable by the light of Na•ure and Reason:
And it is observable, that Socinus himself in the First Chapter of his Prae••ctions sti••y cont•nds (though upon no solid grounds At all) that the Existence of God is not discoverable by the Light of Na•ure and Reason:
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how then can he and his •ollowers imagine •hat the Divine Nature and Essence are to be comprehended by huma•e thoughts? If we cannot, according to him, discover that God is, how shall we understand what he is? There are several unutterable Abstrusities and Difficulties in the notion of an Eternal Self-subsisting Being.
how then can he and his •ollowers imagine •hat the Divine Nature and Essence Are to be comprehended by huma•e thoughts? If we cannot, according to him, discover that God is, how shall we understand what he is? There Are several unutterable Abstrusities and Difficulties in the notion of an Eternal Self-subsisting Being.
So that according to the way of Arguing, which some men use, viz. that Nothing must be receiv'd in Religion but what is exactly according to plain Reason, they may renounce the Deity it self,
So that according to the Way of Arguing, which Some men use, viz. that Nothing must be received in Religion but what is exactly according to plain Reason, they may renounce the Deity it self,
but the Holy Scripture puts it beyond all doubt that it is so. There are many Principles and Propositions in Christianity which are far above our weak capacities.
but the Holy Scripture puts it beyond all doubt that it is so. There Are many Principles and Propositions in Christianity which Are Far above our weak capacities.
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or how a body converted into the substance of other creatures, after innumerable introductions of new shapes, preserves its proper Identity •nd Individuation;
or how a body converted into the substance of other creatures, After innumerable introductions of new shapes, preserves its proper Identity •nd Individuation;
1. That which Solomon suggests to us ought to have the preference to all other Reasons that can be assign'd, It is the glory of God, saith he, to conceal a thing, Prov. 25. 2. The Supreme Being is pleas'd to hide the knowledge of several things from men,
1. That which Solomon suggests to us ought to have the preference to all other Reasons that can be assigned, It is the glory of God, Says he, to conceal a thing, Curae 25. 2. The Supreme Being is pleased to hide the knowledge of several things from men,
because this redounds to the Honour and Glory of the Divine Majesty. Hereby the Sovereignty of the Great Disposer of all things is displayed to mankind:
Because this redounds to the Honour and Glory of the Divine Majesty. Hereby the Sovereignty of the Great Disposer of all things is displayed to mankind:
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This was the sense of another Wise and Holy man, who speaking of the Almighty, saith, He giveth not account of any of his matters, Job 33. 13. Though sometimes,
This was the sense of Another Wise and Holy man, who speaking of the Almighty, Says, He gives not account of any of his matters, Job 33. 13. Though sometime,
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Though we demand a Reason, he is not obliged to give, because (as it is rightly suggested by the same Pious Observer) God is greater than man, v. 12. He is infinitely exalted above the nature of mortal men,
Though we demand a Reason, he is not obliged to give, Because (as it is rightly suggested by the same Pious Observer) God is greater than man, v. 12. He is infinitely exalted above the nature of Mortal men,
We hence are effectually taught, that God is not like one of us, that his Essence and Properties are of an immense and unsearchable nature, not to be comprehended by us.
We hence Are effectually taught, that God is not like one of us, that his Essence and Properties Are of an immense and unsearchable nature, not to be comprehended by us.
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because they are thus Obscure, and exalted above our natural light, but we are rather to admire and reverence them because they are so, i. e. because they are of so high and transcendent a nature.
Because they Are thus Obscure, and exalted above our natural Light, but we Are rather to admire and Reverence them Because they Are so, i. e. Because they Are of so high and transcendent a nature.
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yet there is always something gain'd by a Humble and Modest Searching into them, and by an industrious and careful Enquiry into the Holy Oracles, where these infallible dictates are.
yet there is always something gained by a Humble and Modest Searching into them, and by an Industria and careful Enquiry into the Holy Oracles, where these infallible dictates Are.
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For as there are Plain and Obvious Truths in the Sacred Writings, so there are others that are Abstruse and Perplexed, to check our Negligence and Oscitancy, our carelesness end unconcernedness,
For as there Are Plain and Obvious Truths in the Sacred Writings, so there Are Others that Are Abstruse and Perplexed, to check our Negligence and Oscitancy, our carelessness end unconcernedness,
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4. The Chief and Grand Reason to be assigned of this matter (and which I will more amply insist upon) is this, that the very Nature of the things themselves, which we are treating of, renders them Mysterious and Difficult. For things of an Infinite and Transcendent nature are above the reach of finite understandings.
4. The Chief and Grand Reason to be assigned of this matter (and which I will more amply insist upon) is this, that the very Nature of the things themselves, which we Are treating of, renders them Mysterious and Difficult. For things of an Infinite and Transcendent nature Are above the reach of finite understandings.
Such is God, such is the Sacred Trinity, and such are those Doctrines which I mention'd before, which immediately relate to the Godhead it self and its Attributes,
Such is God, such is the Sacred Trinity, and such Are those Doctrines which I mentioned before, which immediately relate to the Godhead it self and its Attributes,
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or the Divine Persons subsisting in the Godhead, or more particularly Christ Iesus, and his Blessed Undertakings for us, which are the proper matter of the Gospel, the knowledge of which depends wholly on the Will of God;
or the Divine Persons subsisting in the Godhead, or more particularly christ Iesus, and his Blessed Undertakings for us, which Are the proper matter of the Gospel, the knowledge of which depends wholly on the Will of God;
How can we imagine we should be able to grasp these things which consider'd in themselves are of so elevated a nature? It is certain we cannot with reason imagine or expect this.
How can we imagine we should be able to grasp these things which considered in themselves Are of so elevated a nature? It is certain we cannot with reason imagine or expect this.
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And we may be convinc'd of it from this one Consideration (which I will somewhat enlarge upon) viz. that many things of a meaner and lower degree, such as the Common Works of Nature,
And we may be convinced of it from this one Consideration (which I will somewhat enlarge upon) viz. that many things of a meaner and lower degree, such as the Common Works of Nature,
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and the Phaenomena of the Visible and Sensible World have rais'd great Disputes, and after all the exactest enquiries into them, remain still hidden and obscure:
and the Phaenomena of the Visible and Sensible World have raised great Disputes, and After all the Exactest Enquiries into them, remain still hidden and Obscure:
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How then can we expect that Divine and Supernatural things should be void of all Obscurity? An Acute Naturalist speaking of things of the former sort, tells us, That he pretends not to Science,
How then can we expect that Divine and Supernatural things should be void of all Obscurity? an Acute Naturalist speaking of things of the former sort, tells us, That he pretends not to Science,
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and yet upon this one Property of Matter depends the whole System of Geometry, and all the Mathematick Arts and Sciences, which (above all others) boast of their Certainty and Demonstration.
and yet upon this one Property of Matter depends the Whole System of Geometry, and all the Mathematic Arts and Sciences, which (above all Others) boast of their Certainty and Demonstration.
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and about their Proper Object, and that Continually (which is somewhat hard to digest) or else the Earth is not moved, is not a Planet, hath no diurnal Revolution.
and about their Proper Object, and that Continually (which is somewhat hard to digest) or Else the Earth is not moved, is not a Planet, hath no diurnal Revolution.
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and (to speak freely) there are some of them that are so far from explaining and giving a rational account of the Ph•nomena of the Earth, that they have rendred this doctrine more obscure and perplexed than ever it was:
and (to speak freely) there Are Some of them that Are so Far from explaining and giving a rational account of the Ph•nomena of the Earth, that they have rendered this Doctrine more Obscure and perplexed than ever it was:
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besides that, they have entrench'd upon the Mosaick Verity, and have abandon'd that Account of the Creation, and particularly of the Earth, which the Inspired Writer hath delivered.
beside that, they have entrenched upon the Mosaic Verity, and have abandoned that Account of the Creation, and particularly of the Earth, which the Inspired Writer hath Delivered.
This is certain, that seeing they run a tilt against one another, they cannot all of them be in the right about their notions of the Earth; and it is a question whether any of them have light upon the Truth, excepting what One of them hath deliver'd as matter of Fact, and built upon Clear Experiment and Observation, which we owe to his Indefatigable Industry and Great Sagacity.
This is certain, that seeing they run a tilt against one Another, they cannot all of them be in the right about their notions of the Earth; and it is a question whither any of them have Light upon the Truth, excepting what One of them hath Delivered as matter of Fact, and built upon Clear Experiment and Observation, which we owe to his Indefatigable Industry and Great Sagacity.
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In brief, it must be acknowledg'd, that they are very Ingenious and Learned Conjectures, but some of their respective Hypothesis and Solutions are loaded with such Difficulties (for on that account it is that I mention these things) they are loaded (I say) and oppress'd with such Difficulties as are able to stifle and choak not only the restif and hide-bound Faith of a Socinian, but the ordinary belief and assent of a Plain Philosopher, be he never so Credulous.
In brief, it must be acknowledged, that they Are very Ingenious and Learned Conjectures, but Some of their respective Hypothesis and Solutions Are loaded with such Difficulties (for on that account it is that I mention these things) they Are loaded (I say) and oppressed with such Difficulties as Are able to stifle and choke not only the restif and hidebound Faith of a Socinian, but the ordinary belief and assent of a Plain Philosopher, be he never so Credulous.
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Then if we come to Particulars belonging to this Terrestrial Globe, with what Perplexities are we beset? Are not only the Old but the New Opinions concerning them every day quarrell'd with,
Then if we come to Particulars belonging to this Terrestrial Globe, with what Perplexities Are we beset? are not only the Old but the New Opinions Concerning them every day quarreled with,
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and their Celebrated Authors and Founders turn'd out of the Schools? And what is the Reason? Because of the Uncertainty, Difficulty and Mystery in every thing.
and their Celebrated Authors and Founders turned out of the Schools? And what is the Reason? Because of the Uncertainty, Difficulty and Mystery in every thing.
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How unsearchable are the most common and obvious Operations of Nature? Who can by any Material Cause solve the Cohesion of parts in bodies? Who can assign the True Principle of Gravity, or the Cause of the Flowing and Ebbing of the Sea,
How unsearchable Are the most Common and obvious Operations of Nature? Who can by any Material Cause solve the Cohesion of parts in bodies? Who can assign the True Principle of Gravity, or the Cause of the Flowing and Ebbing of the Sea,
Give an account of the whole series and progress of their Motion, the gradual and successive process of Vegetation in the root, fibres, pith, stalks, branches, blossoms, flowers, leaves, fruit,
Give an account of the Whole series and progress of their Motion, the gradual and successive process of Vegetation in the root, fibres, pith, stalks, branches, blossoms, flowers, leaves, fruit,
How is it that they stop at such a Stature and just Proportion? What causes the Diversity of their Shape and Figure? of their Colour and Smell? what produces the excellent variety of their Qualities and Vertues? There is no man upon earth (whatever pretences he may make) is able throughly to resolve himself or others about all or any of these Queries.
How is it that they stop At such a Stature and just Proportion? What Causes the Diversity of their Shape and Figure? of their Colour and Smell? what produces the excellent variety of their Qualities and Virtues? There is no man upon earth (whatever pretences he may make) is able thoroughly to resolve himself or Others about all or any of these Queries.
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If I should pass to the Mineral Regions, there a Celebrated Vertuoso tell us, 'tis acknowledg'd by a Great Naturalist, That it is impossible for one man to understand throughly the nature of Antimony:
If I should pass to the Mineral Regions, there a Celebrated Vertuoso tell us, it's acknowledged by a Great Naturalist, That it is impossible for one man to understand thoroughly the nature of Antimony:
the Remarkable Rarieties in the contexture of a despicable Insect are enough to entertain a Man's study all his days, (if he had nothing else to do) and at last he would have cause to complain that he hath found out but little.
the Remarkable Rarities in the contexture of a despicable Insect Are enough to entertain a Man's study all his days, (if he had nothing Else to do) and At last he would have cause to complain that he hath found out but little.
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but several late Vertuoso 's of the First Rate pour in upon us abundance of Experiments, to prove that there is not the most Minute Animal that is by Equivocal Production.
but several late Vertuoso is of the First Rate pour in upon us abundance of Experiments, to prove that there is not the most Minute Animal that is by Equivocal Production.
In many other Instances it might be proved, that most of our late Learning in Natural Philosophy hath been to shew, that what hath been formerly said, is false.
In many other Instances it might be proved, that most of our late Learning in Natural Philosophy hath been to show, that what hath been formerly said, is false.
It is an undeniable demonstration of our Ignorance and Weak Conceptions, that we know so little of our Souls, the things by which we know all that we know.
It is an undeniable demonstration of our Ignorance and Weak Conceptions, that we know so little of our Souls, the things by which we know all that we know.
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and that it is really distinct from Matter, and that this latter is uncapable of Cogitation (as was never more nervously proved than of late by a Great and Eminent Person of our Church, against one that shews himself inclined to believe that Matter can Think) though, I say, it is evident, that there is such a Distinct Being as is the Sovereign Empress of all our Functions and actions,
and that it is really distinct from Matter, and that this latter is uncapable of Cogitation (as was never more nervously proved than of late by a Great and Eminent Person of our Church, against one that shows himself inclined to believe that Matter can Think) though, I say, it is evident, that there is such a Distinct Being as is the Sovereign Empress of all our Functions and actions,
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And yet, notwithstanding the Scruples and Difficulties which attend all these things which I have mention'd, the Things themselves are readily own'd and assented to.
And yet, notwithstanding the Scruples and Difficulties which attend all these things which I have mentioned, the Things themselves Are readily owned and assented to.
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Secondly, The foresaid Examples plainly shew, that some things even in Nature may be above Reason, and yet not •ontrary to it, for if they were the latter, no man would yield assent to them,
Secondly, The foresaid Examples plainly show, that Some things even in Nature may be above Reason, and yet not •ontrary to it, for if they were the latter, no man would yield assent to them,
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And what hinders now, that we should not make the like Deductions with reference to those Higher matters, which I before mention'd? May we not on much better grounds make these two Inferences, viz. that we ought not to disbelieve those things because they exceed our Reason;
And what hinders now, that we should not make the like Deductions with Referente to those Higher matters, which I before mentioned? May we not on much better grounds make these two Inferences, viz. that we ought not to disbelieve those things Because they exceed our Reason;
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And we shall find that this is the way of Reasoning, which one of the Ancientest and Learnedest of the Primitive Writers of the Christian Church made use of against the Hereticks and Seducers of his and the immediately foregoing times.
And we shall find that this is the Way of Reasoning, which one of the Ancientest and Learnedest of the Primitive Writers of the Christian Church made use of against the Heretics and Seducers of his and the immediately foregoing times.
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If in things of an inferior nature there be such Obscurities and Difficulties (which yet are no impediments to our Assent) how much more then in Higher things may we expect there should be Great Difficulties,
If in things of an inferior nature there be such Obscurities and Difficulties (which yet Are no impediments to our Assent) how much more then in Higher things may we expect there should be Great Difficulties,
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and amazing Obscurities? If Natural Knowledge be so Cloudy, is there not reason to believe the Divine and Heavenly to be much more so? If we are not able to find out the True System of the Material World,
and amazing Obscurities? If Natural Knowledge be so Cloudy, is there not reason to believe the Divine and Heavenly to be much more so? If we Are not able to find out the True System of the Material World,
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If the nature of a Groveling Plant confounds us, how shall we be able to solve all the difficult Problems in Christianity? If a man can't attain all his life time to the knowledge of a single Mineral, is it probable that he can in a much less time know fully the Secrets of the Kingdom of Heaven? If he can't give an account of a sorry Insect,
If the nature of a Groveling Plant confounds us, how shall we be able to solve all the difficult Problems in Christianity? If a man can't attain all his life time to the knowledge of a single Mineral, is it probable that he can in a much less time know Fully the Secrets of the Kingdom of Heaven? If he can't give an account of a sorry Insect,
and acts upon the Body, how is i• possible to tell the manner of the Son of God's being joyn'd to the Humane nature? or how could it be expected we should give an account of the Unity of the Three Persons in the Godhead,
and acts upon the Body, how is i• possible to tell the manner of the Son of God's being joined to the Humane nature? or how could it be expected we should give an account of the Unity of the Three Persons in the Godhead,
and so near to us, and is the Best part of us, yea, is Our selves, it is no wonder that we can't arrive to a full knowledge of the things that are without us,
and so near to us, and is the Best part of us, yea, is Our selves, it is no wonder that we can't arrive to a full knowledge of the things that Are without us,
If it was the Opinion of a Great Philosophick Wit, that the Material World is indefinitely extended, that the Compass of the Universe is beyond all that we can imagine, that it is impossible to frame a conception of the limits and bounds of it,
If it was the Opinion of a Great Philosophic Wit, that the Material World is indefinitely extended, that the Compass of the Universe is beyond all that we can imagine, that it is impossible to frame a conception of the Limits and bounds of it,
an endless, unlimited, and as it were infinite System? Especially if we speak of the Divine and Supernatural things belonging to it, we must be forced to own this Truth,
an endless, unlimited, and as it were infinite System? Especially if we speak of the Divine and Supernatural things belonging to it, we must be forced to own this Truth,
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For if there be Apocrypha in Nature (as hath been shew'd) it is not strange that there are Mysteries in Divinity, which it is impossible (whatever some pretend) to solve, by reason of their Profound and Immense nature.
For if there be Apocrypha in Nature (as hath been showed) it is not strange that there Are Mysteres in Divinity, which it is impossible (whatever Some pretend) to solve, by reason of their Profound and Immense nature.
especially it can't attain to a compleat notion and perception of what is Infinite. This alone were sufficient to decide the Dispute between the Anti-Trinitarians and us.
especially it can't attain to a complete notion and perception of what is Infinite. This alone were sufficient to decide the Dispute between the Anti-Trinitarians and us.
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For then they would see how unreasonable it is, that their thoughts and expressions concerning the Infinite God should be according to the nature of Finite beings.
For then they would see how unreasonable it is, that their thoughts and expressions Concerning the Infinite God should be according to the nature of Finite beings.
and to apply the Properties of Natural things to what is Supernatural, as they deal in the doctrine about the Holy Trinity. They would find that what is true of the former, is not necessarily so of the latter,
and to apply the Properties of Natural things to what is Supernatural, as they deal in the Doctrine about the Holy Trinity. They would find that what is true of the former, is not necessarily so of the latter,
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and of a very Philosophical and Rational Genius, who professes that the Scripture) declares nothing concerning the Divinity of Christ and the Holy Trinity, that is impossible, contradictious,
and of a very Philosophical and Rational Genius, who Professes that the Scripture) declares nothing Concerning the Divinity of christ and the Holy Trinity, that is impossible, contradictious,
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or more unintelligible than things that men ordinarily assent to, who are free Philosophers, and admit nothing upon force or superstition, but upon Reason.
or more unintelligible than things that men ordinarily assent to, who Are free Philosophers, and admit nothing upon force or Superstition, but upon Reason.
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They would not pretend to such a penetration of mind as to dive into the exact nature of the Deity, they would be sensible of the unmeasurable disproportion between their weak capacities,
They would not pretend to such a penetration of mind as to dive into the exact nature of the Deity, they would be sensible of the unmeasurable disproportion between their weak capacities,
whilst they contend, that there is nothing Mysterious and Hidden in them: nay, they would acknowledge, that they have very wrong and perverse notions of these things,
while they contend, that there is nothing Mysterious and Hidden in them: nay, they would acknowledge, that they have very wrong and perverse notions of these things,
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and we can't think to dissettle them, but our business is to adjust our notions to the Things.. He that finds fault with them for their Obscurity and Difficulty cavils at the nature of the Things themselves, which is the most irrational act imaginable,
and we can't think to dissettle them, but our business is to adjust our notions to the Things.. He that finds fault with them for their Obscurity and Difficulty cavils At the nature of the Things themselves, which is the most irrational act imaginable,
Lastly, I argue not only from the quality of the things themselves, but from the present state we are in, which is capable of no other than an Imperfect knowledge of these Divine Secrets.
Lastly, I argue not only from the quality of the things themselves, but from the present state we Are in, which is capable of no other than an Imperfect knowledge of these Divine Secrets.
hereafter) face to face, and knowing even as we are known, 1 Cor, 13. 12. One he compares to the state of a Child, who is of weak understanding and capacity,
hereafter) face to face, and knowing even as we Are known, 1 Cor, 13. 12. One he compares to the state of a Child, who is of weak understanding and capacity,
I speak not this to disparage the Christian Knowledge, for it must be granted, that there are many Plain aud Clear Propositions, both as to the matter and manner of the things contain'd in them, which the Writings of the New Testament furnish us with:
I speak not this to disparage the Christian Knowledge, for it must be granted, that there Are many Plain and Clear Propositions, both as to the matter and manner of the things contained in them, which the Writings of the New Testament furnish us with:
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and all the Practical Truths of Christianity are easie to be known, and are represented to us by Christ and his Apostles in a very intelligible manner.
and all the Practical Truths of Christianity Are easy to be known, and Are represented to us by christ and his Apostles in a very intelligible manner.
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But it shall be otherwise afterwards, as the Apostle informs us, When that which is perfect is come (when we shall be translated to Heaven, a state of Perfection) then that which is in part shall be done away, v. 10. Then we shall no longer be in the dark,
But it shall be otherwise afterwards, as the Apostle informs us, When that which is perfect is come (when we shall be translated to Heaven, a state of Perfection) then that which is in part shall be done away, v. 10. Then we shall no longer be in the dark,
Though the intrinsick nature of the things, that we shall know, shall be the same that it is now (for there can be no alteration as to that) yet our faculties shall not be the same as to the degree of their capacity,
Though the intrinsic nature of the things, that we shall know, shall be the same that it is now (for there can be no alteration as to that) yet our faculties shall not be the same as to the degree of their capacity,
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and a close Conjunction of the Soul with him, be able to comprehend all the Hard Points of Religion, to unravel all Difficulties, to untie all Knots, to assoil all Controversies.
and a close Conjunction of the Soul with him, be able to comprehend all the Hard Points of Religion, to unravel all Difficulties, to untie all Knots, to assoil all Controversies.
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they are forgetful of the Present Scene of things, and the Dispensation they are under: they discourse as if they thought themselves advanced to the Coelestial Regions already.
they Are forgetful of the Present Scene of things, and the Dispensation they Are under: they discourse as if they Thought themselves advanced to the Celestial Regions already.
What I have said administers to us this double Reflection, 1. From the premises we may discover the vanity and falsity of the Socinian Notion, that there are no Mysteries in the Christian Religion. 2. We may gather what is our Proper Duty and Concern in the Case before us.
What I have said administers to us this double Reflection, 1. From the premises we may discover the vanity and falsity of the Socinian Notion, that there Are no Mysteres in the Christian Religion. 2. We may gather what is our Proper Duty and Concern in the Case before us.
I have observ'd it in the Modern Writings of this sort of men (and of one also that is a late Friend of theirs) that they seldom or never finish a Discourse,
I have observed it in the Modern Writings of this sort of men (and of one also that is a late Friend of theirs) that they seldom or never finish a Discourse,
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This is perfectly according to that Description, which one of the Fathers of the Primitive Church gives of St. Paul 's Natural man, He is one (saith he) that attributes all to the Reasonings of his Soul,
This is perfectly according to that Description, which one of the Father's of the Primitive Church gives of Saint Paul is Natural man, He is one (Says he) that attributes all to the Reasonings of his Soul,
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This is the brief, but full Character of a Disciple of Socinus, (so far as we are concern'd in him upon the present occasion) but certainly it ill becomes a Christian man;
This is the brief, but full Character of a Disciple of Socinus, (so Far as we Are concerned in him upon the present occasion) but Certainly it ill becomes a Christian man;
for I have proved already, that such a spirit and genius are against the plain determination of Christ and his Apostles, against the very nature of the things themselves,
for I have proved already, that such a Spirit and genius Are against the plain determination of christ and his Apostles, against the very nature of the things themselves,
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Such a one forgets to distinguish between Philosophy and Christianity. The Professors of the former, act not amiss in squaring all their opinions and sentiments by Strict Reason:
Such a one forgets to distinguish between Philosophy and Christianity. The Professors of the former, act not amiss in squaring all their opinions and sentiments by Strict Reason:
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Otherwise they confound the natures of things, and take away the Distinction between Reason and Faith, which is much more absurd and unaccountable than what Scenkius in his Medical Observations fancies, that it is possible for a man to receive the Visible Species through his Nostrils, or in plainer terms, that a man may See with his Nose; for here is only a substituting of one Bodily Sense for another,
Otherwise they confound the nature's of things, and take away the Distinction between Reason and Faith, which is much more absurd and unaccountable than what Scenkius in his Medical Observations fancies, that it is possible for a man to receive the Visible Species through his Nostrils, or in plainer terms, that a man may See with his Nose; for Here is only a substituting of one Bodily Sense for Another,
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but in the other case there is a mistaking of one Mental Operation for another, viz. Reason for Faith. This is the Absurdity of those of the Racovian way,
but in the other case there is a mistaking of one Mental Operation for Another, viz. Reason for Faith. This is the Absurdity of those of the Racovian Way,
We are to believe Christianity to be a Reasonable Service (as the Apostle deservedly stiles it:) but it may be truly said of those men, that they make Christianity more reasonable than it is:
We Are to believe Christianity to be a Reasonable Service (as the Apostle deservedly stile it:) but it may be truly said of those men, that they make Christianity more reasonable than it is:
Secondly, Seeing a great part of the Christian Religion is a Mystery, and design'd to be such, we are concern'd to Behave our selves accordingly, that is, never to be so bold and rash,
Secondly, Seeing a great part of the Christian Religion is a Mystery, and designed to be such, we Are concerned to Behave our selves accordingly, that is, never to be so bold and rash,
Those that go any further, shew indeed, that they are very Prying and Inquisitive, but let them beware of handling the Word of God deceitfully, and making Truth uphold Falshood.
Those that go any further, show indeed, that they Are very Prying and Inquisitive, but let them beware of handling the Word of God deceitfully, and making Truth uphold Falsehood.
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As that Egyptian (in Plutarch ) answer'd the men, who ask'd him, What it was that he carried so close Covered? Therefore it is cover'd, said he, that you should not know what it is,
As that Egyptian (in Plutarch) answered the men, who asked him, What it was that he carried so close Covered? Therefore it is covered, said he, that you should not know what it is,
So it is here, these Divine things are purposely hid from us, and wrapt up in Obscurity, that we may not with too eager a Curiosity search into them,
So it is Here, these Divine things Are purposely hid from us, and wrapped up in Obscurity, that we may not with too eager a Curiosity search into them,
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Let every one of us think that spoken to us, which the Good Christian said to the Philosopher, at the Council of Nice, Ask not, How? Be not inquisitive concerning the Manner of Sacred and Heavenly things,
Let every one of us think that spoken to us, which the Good Christian said to the Philosopher, At the Council of Nicaenae, Ask not, How? Be not inquisitive Concerning the Manner of Sacred and Heavenly things,
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A Learned and Pious Writer of the Primitive Church, tells us, That it is enough for us to know, that in Christ's Person, the Divine Nature was so joyn'd by an ineffable kind of Tye with the Humane Nature, that the same Hypostasis contains in it two distinct Natures:
A Learned and Pious Writer of the Primitive Church, tells us, That it is enough for us to know, that in Christ's Person, the Divine Nature was so joined by an ineffable kind of Tie with the Humane Nature, that the same Hypostasis contains in it two distinct Nature's:
And the same Excellent Person in another place (and indeed in several places of his Writings) exceedingly blames the rashness and curiosity of those that prie into Divine Mysteries,
And the same Excellent Person in Another place (and indeed in several places of his Writings) exceedingly blames the rashness and curiosity of those that pry into Divine Mysteres,
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It was excellently said by another Brave Man, of a true primitive temper, This question, How? can have no place in the things of God, whose only Will is sufficient,
It was excellently said by Another Brave Man, of a true primitive temper, This question, How? can have no place in the things of God, whose only Will is sufficient,
Which argues a very Unchristian temper, for the Gospel hath propounded many things to us which are Mystical, which neither our thoughts can fully apprehend, nor our words express.
Which argues a very Unchristian temper, for the Gospel hath propounded many things to us which Are Mystical, which neither our thoughts can Fully apprehend, nor our words express.
and especially the Trinity (which that Pious Father particularly mentions) Let us, saith he, by that previous Faith, which helps the eye-sight of the mind, clearly imbrace what we understand,
and especially the Trinity (which that Pious Father particularly mentions) Let us, Says he, by that previous Faith, which helps the eyesight of the mind, clearly embrace what we understand,
And besides, every Thinking Man ought to revolve this in his mind, that Faith is of an higher nature than Reason, and accordingly was designed to bear Sway over it, and to controul it.
And beside, every Thinking Man ought to revolve this in his mind, that Faith is of an higher nature than Reason, and accordingly was designed to bear Sway over it, and to control it.
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To this purpose it is to be consider'd, that there are these Three Faculties or Operations in Men, Sense, and Reason, and Faith, and they gradually rise one higher than the other.
To this purpose it is to be considered, that there Are these Three Faculties or Operations in Men, Sense, and Reason, and Faith, and they gradually rise one higher than the other.
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but Reason is proper to us as we are Men, and is bestow'd upon us to correct the mistakes of Sense; thus by Sense we can't perceive the Motion of the Sun and Stars, they so couzen our sight that we can't apprehend when they move,
but Reason is proper to us as we Are Men, and is bestowed upon us to correct the mistakes of Sense; thus by Sense we can't perceive the Motion of the Sun and Stars, they so cozen our sighed that we can't apprehend when they move,
If we are free to acknowledge, that Reason is a Curb to Sense (and we cannot deny it) then we should be as forward to own, that Faith is the same to Reason, and that we ought to make use of the one to check and bridle the other,
If we Are free to acknowledge, that Reason is a Curb to Sense (and we cannot deny it) then we should be as forward to own, that Faith is the same to Reason, and that we ought to make use of the one to check and bridle the other,
Here then, as is fitting, let us strenuously exert our Faith, and not judge of the Divine Being and the Truths revealed by him according to humane measures, according to what we find and perceive in one another, still remembring that they are Mysteries.
Here then, as is fitting, let us strenuously exert our Faith, and not judge of the Divine Being and the Truths revealed by him according to humane measures, according to what we find and perceive in one Another, still remembering that they Are Mysteres.
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As for the Contrary Sentiment, there are these three Great things that disparage it, 1. It argues Pride and Arrogant Stiffness. 2. It is an undeniable proof of gross Prejudice and Partiality. 3. It unavoidably introduces Indifferency in Religion. I will distinctly insist upon this Triple Charge,
As for the Contrary Sentiment, there Are these three Great things that disparage it, 1. It argues Pride and Arrogant Stiffness. 2. It is an undeniable proof of gross Prejudice and Partiality. 3. It avoidable introduces Indifferency in Religion. I will distinctly insist upon this Triple Charge,
First, It is a great argument of a Proud and Haughty Spirit. For it must needs proceed from this Principle, that the men of that perswasion will by no means acknowledge their Short-sightedness,
First, It is a great argument of a Proud and Haughty Spirit. For it must needs proceed from this Principle, that the men of that persuasion will by no means acknowledge their Shortsightedness,
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They cannot brook such Condescention as this, and therefore they scorn to own any Mysteries. If any Difficult Truths are propounded to them, they have learnt of a Great Conqueror to cut the knot, instead of untying it:
They cannot brook such Condescension as this, and Therefore they scorn to own any Mysteres. If any Difficult Truths Are propounded to them, they have learned of a Great Conqueror to Cut the knot, instead of untying it:
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They disdain that there should be any thing in nature which they are not able to comprehend, they deem it an unsufferable disgrace to their understandings, that any thing should be above the reach of them, that there should be any Point of Speculation so deep and abstruse, that they cannot penetrate to the very bottom of it:
They disdain that there should be any thing in nature which they Are not able to comprehend, they deem it an unsufferable disgrace to their understandings, that any thing should be above the reach of them, that there should be any Point of Speculation so deep and abstruse, that they cannot penetrate to the very bottom of it:
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they scorn to have it said, that there are any Mysteries and Darknesses in Religion, when their minds are so bright, and their intellects are so shining.
they scorn to have it said, that there Are any Mysteres and Darknesses in Religion, when their minds Are so bright, and their intellects Are so shining.
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and having too great an opinion of their own Rational Capacities? what is this but an immodest and extravagant magnifying of these Powers? Yea, what is it but a kind of aspiring to Divinity,
and having too great an opinion of their own Rational Capacities? what is this but an immodest and extravagant magnifying of these Powers? Yea, what is it but a kind of aspiring to Divinity,
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and attributing to themselves an Infinite and Immense nature, an extraordinary and more than humane Wisdom? Zophar gives us the true Character and Pedigree of this sort of persons, Iob 11. 12. Vain man would be wise (this Empty Hollow Creature would fain be thought to be full of Knowledge) though he be born like a wild asses colt, though he be by nature ignorant and rude:
and attributing to themselves an Infinite and Immense nature, an extraordinary and more than humane Wisdom? Zophar gives us the true Character and Pedigree of this sort of Persons, Job 11. 12. Vain man would be wise (this Empty Hollow Creature would fain be Thought to be full of Knowledge) though he be born like a wild asses colt, though he be by nature ignorant and rude:
he hath such an opinion and esteem of his Parts and Acquirements, he is of such Arrogancy and Elation of Mind, that he thinks it below him to acknowledge any Abstrusities in Religion.
he hath such an opinion and esteem of his Parts and Acquirements, he is of such Arrogance and Elation of Mind, that he thinks it below him to acknowledge any Abstrusities in Religion.
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He takes part with the Conceited Sect of the Stoicks, among whom it was a Maxim, That it became not a Wise man to wonder at any of those things which to others seem to be Paradoxes.
He Takes part with the Conceited Sect of the Stoics, among whom it was a Maxim, That it became not a Wise man to wonder At any of those things which to Others seem to be Paradoxes.
We have Instances on Record of those Humble Souls, who, though of singular sagacity and improvements, proclaim'd the Unsearchableness of the Divine Wisdom,
We have Instances on Record of those Humble Souls, who, though of singular sagacity and improvements, proclaimed the Unsearchableness of the Divine Wisdom,
But he concludes, God understands the ways thereof, and he knoweth the place thereof, that is, he hath reserved the perfect knowledge of these Divine and Supernatural things to Himself.
But he concludes, God understands the ways thereof, and he Knoweth the place thereof, that is, he hath reserved the perfect knowledge of these Divine and Supernatural things to Himself.
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This was the humble sense of another Great and Wise Man, the Royal Psalmist, concerning whom it is worth our observing, that after he had asserted and maintain'd the doctrine of God's Omniscience and All-seeing Providence, he adds, Such knowledge is too wonderful for me:
This was the humble sense of Another Great and Wise Man, the Royal Psalmist, Concerning whom it is worth our observing, that After he had asserted and maintained the Doctrine of God's Omniscience and All-seeing Providence, he adds, Such knowledge is too wondered for me:
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which is as much as if he had said, though it is impossible for me to apprehend the infinite and boundless knowledge of the Eternal God, the Sovereign Disposer of all things,
which is as much as if he had said, though it is impossible for me to apprehend the infinite and boundless knowledge of the Eternal God, the Sovereign Disposer of all things,
It is Humility which furnishes a man with such perswasion and language as this, and it is this which causes him to believe and assert, that there are Mysteries in his Holy Faith, which far transcend his thoughts and conceptions.
It is Humility which furnishes a man with such persuasion and language as this, and it is this which Causes him to believe and assert, that there Are Mysteres in his Holy Faith, which Far transcend his thoughts and conceptions.
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This is that Wisdom, which according to another Divine and Inspired Sage, is far off and exceeding deep, and therefore (as it follows) who can find it out?
This is that Wisdom, which according to Another Divine and Inspired Sage, is Far off and exceeding deep, and Therefore (as it follows) who can find it out?
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To which irrefragable Testimonies permit me to adjoyn that of an Apocryphal Writer (and the rather because I will take occasion thence to offer a Conjecture on that dark place) Wisdom is according to her Name,
To which irrefragable Testimonies permit me to adjoin that of an Apocryphal Writer (and the rather Because I will take occasion thence to offer a Conjecture on that dark place) Wisdom is according to her Name,
What is the meaning of that, according to her Name? What Title hath Wisdom that imports any such matter, viz. that she is not manifest? Some Criticks think it refers to the Hebrew word for Wisdom, Chocmah, others to the Arabick Algnalam, but what they propound seems to be very much strain'd,
What is the meaning of that, according to her Name? What Title hath Wisdom that imports any such matter, viz. that she is not manifest? some Critics think it refers to the Hebrew word for Wisdom, Chokmah, Others to the Arabic Algnalam, but what they propound seems to be very much strained,
And how can it seeing they forget that this Book was writ in Greek, and that the Title of it is NONLATINALPHABET? We must therefore repair to the Greek for a solution,
And how can it seeing they forget that this Book was writ in Greek, and that the Title of it is? We must Therefore repair to the Greek for a solution,
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but we must first confer with the Hebrew, where we meet with the Verb Saphah or Tsaphah, which signifies to hide or cover, and thence it is probable NONLATINALPHABET is derived:
but we must First confer with the Hebrew, where we meet with the Verb Saphah or Tsaphah, which signifies to hide or cover, and thence it is probable is derived:
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and this it is likely is the Name that is here meant, because though the language in which this book was originally drawn up was Hebrew, (as appears from the Prologue of it) yet it was soon translated into Greek, because the Iews at that time spoke Greek generally,
and this it is likely is the Name that is Here meant, Because though the language in which this book was originally drawn up was Hebrew, (as appears from the Prologue of it) yet it was soon translated into Greek, Because the Iews At that time spoke Greek generally,
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and had their Bible and Service in Greek: and accordingly this place hath reference to the name of Wisdom in that tongue, wherein there are many words deriv'd from the Hebrew: and hence it is, that the denomination of Wisdom imports something hid and mysterious, and therefore she is according to her Name.
and had their bible and Service in Greek: and accordingly this place hath Referente to the name of Wisdom in that tongue, wherein there Are many words derived from the Hebrew: and hence it is, that the denomination of Wisdom imports something hid and mysterious, and Therefore she is according to her Name.
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Now, if the Wisest persons spoke thus concerning the things of Religion (which is the Wisdom of God ) under those Dispensations of old, is there not much more reason to say the like of the Divine Wisdom under the Oeconomy of the Gospel, when doctrines of an higher nature are published to the world, such as far surpass all humane comprehension?
Now, if the Wisest Persons spoke thus Concerning the things of Religion (which is the Wisdom of God) under those Dispensations of old, is there not much more reason to say the like of the Divine Wisdom under the Oeconomy of the Gospel, when doctrines of an higher nature Are published to the world, such as Far surpass all humane comprehension?
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But there is a generation of men among us that will not stoop to this, they will not own themselves to be in a state of Weakness, Childhood, and Minority in this life,
But there is a generation of men among us that will not stoop to this, they will not own themselves to be in a state of Weakness, Childhood, and Minority in this life,
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The Learned in the Law confess they have their Perplexed and Knotty Cases, Statesmen their Arcana, Physicians their Opprobious Maladies, Anatomists their Unknown Ductus 's, Astronomers their Eccentrical Motions which they can't reduce into regular and exact Order, Mathematicians their Insoluble Problems.
The Learned in the Law confess they have their Perplexed and Knotty Cases, Statesmen their Arcana, Physicians their Opprobious Maladies, Anatomists their Unknown Ductus is, Astronomers their Eccentrical Motions which they can't reduce into regular and exact Order, Mathematicians their Insoluble Problems.
and this is freely acknowledg'd by the most Skilful in those Arts. But here is a sort of men that will not own any such thing in Divinity, although it be conversant about Objects that are infinitely Higher and Greater.
and this is freely acknowledged by the most Skilful in those Arts. But Here is a sort of men that will not own any such thing in Divinity, although it be conversant about Objects that Are infinitely Higher and Greater.
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In short, they think it unreasonable to yield assent to a Proposition on the account of its being reveal'd in Scripture, meerly because they are not able to conceive the Manner of it.
In short, they think it unreasonable to yield assent to a Proposition on the account of its being revealed in Scripture, merely Because they Are not able to conceive the Manner of it.
Secondly, Another Great Disparagement and Inexcusable Blemish of these mens Perswasion is, that it argues wilful Prejudice and Partiality. I will make this evident from these two Considerations;
Secondly, another Great Disparagement and Inexcusable Blemish of these men's Persuasion is, that it argues wilful Prejudice and Partiality. I will make this evident from these two Considerations;
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yet at the same time they perversly disapprove of the like restraint on the Vnderstanding and Reasoning Faculty. Both these are Instances of their egregrious Prepossession and Partiality.
yet At the same time they perversely disapprove of the like restraint on the Understanding and Reasoning Faculty. Both these Are Instances of their egregrious Prepossession and Partiality.
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1. They profess themselves to be satisfied about the Divine Conduct in the Governing of the Vniverse, though many Difficulties, and those very Great and Insuperable, accompany it.
1. They profess themselves to be satisfied about the Divine Conduct in the Governing of the Universe, though many Difficulties, and those very Great and Insuperable, accompany it.
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but most willingly grant them to be just and wise and good, notwithstanding they cannot give an Account of them, notwithstanding they acknowledge them to be Unsearchable and Incomprehensible.
but most willingly grant them to be just and wise and good, notwithstanding they cannot give an Account of them, notwithstanding they acknowledge them to be Unsearchable and Incomprehensible.
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None of them have ever ventured to question God's Wisdom, because there are some Events and Occurrences in the world, which no man can possibly give a Reason of.
None of them have ever ventured to question God's Wisdom, Because there Are Some Events and Occurrences in the world, which no man can possibly give a Reason of.
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We do not hear them say, that these are contrary to Reason, and that they are Contradictory, although at the same time they yield that they have no knowledge of them, they are out of their sight,
We do not hear them say, that these Are contrary to Reason, and that they Are Contradictory, although At the same time they yield that they have no knowledge of them, they Are out of their sighed,
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or else they will throw up the doctrine of Providence: No, they very patiently and contentedly resolve all into the Infinite and Unsearchable Wisdom of the Absolute Governour of the World,
or Else they will throw up the Doctrine of Providence: No, they very patiently and contentedly resolve all into the Infinite and Unsearchable Wisdom of the Absolute Governor of the World,
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because of some harsh and difficult passages in it, why should they reject those Doctrines because there are some things in them hard to be understood? Seeing they quarrel not with the Divine Government, though many things in it are mysterious and dark,
Because of Some harsh and difficult passages in it, why should they reject those Doctrines Because there Are Some things in them hard to be understood? Seeing they quarrel not with the Divine Government, though many things in it Are mysterious and dark,
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and far above their understandings, why do they find fault with those Points of the Christian Belief, (which were deliver'd to us by the same All-wise Governour of the world) because there are certain Mysteries in them? If the Infinite Wisdom and the Absolute Power and Sovereignty of the Supreme Being render his Actions unaccountable,
and Far above their understandings, why do they find fault with those Points of the Christian Belief, (which were Delivered to us by the same Alwise Governor of the world) Because there Are certain Mysteres in them? If the Infinite Wisdom and the Absolute Power and Sovereignty of the Supreme Being render his Actions unaccountable,
why should not these make his Words, his Sayings, his Dictates about divine things to be of the same nature? If the methods of God's ruling the world be Inscrutable,
why should not these make his Words, his Sayings, his Dictates about divine things to be of the same nature? If the methods of God's ruling the world be Inscrutable,
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why should we undertake to fathom the depths and secrets of those Truths which he hath declared to the world? If God doth great things past finding out, why may not he be allow'd to speak such? If the Iudgments of God are unsearchable,
why should we undertake to fathom the depths and secrets of those Truths which he hath declared to the world? If God does great things passed finding out, why may not he be allowed to speak such? If the Judgments of God Are unsearchable,
and his ways past finding out, is there not cause to believe, that God's Nature and Essence are so too? If the Socinians are not concern'd to answer the Difficulties about the former, what is the reason that they startle at the latter? If they acknowledge that God acts many things which are above their understandings,
and his ways passed finding out, is there not cause to believe, that God's Nature and Essence Are so too? If the socinians Are not concerned to answer the Difficulties about the former, what is the reason that they startle At the latter? If they acknowledge that God acts many things which Are above their understandings,
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why should they not own him to be what they cannot comprehend? If they can't know what he doth, why should they expect to know what he is? Are the Works of God's Providence unsearchable,
why should they not own him to be what they cannot comprehend? If they can't know what he does, why should they expect to know what he is? are the Works of God's Providence unsearchable,
and is he not barely to be believ'd, though he delivers some things which are above their capacities? Is the doctrine of Providence, though in sundry things Unaccountable, imbrac'd and profess'd by them,
and is he not barely to be believed, though he delivers Some things which Are above their capacities? Is the Doctrine of Providence, though in sundry things Unaccountable, embraced and professed by them,
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and is not the doctrine of the Holy Trinity to be entertain'd, though it contains in it such things of which we are not able to give an account? Is it an unquestionable Truth that there is a Divine Management of all mundane affairs,
and is not the Doctrine of the Holy Trinity to be entertained, though it contains in it such things of which we Are not able to give an account? Is it an unquestionable Truth that there is a Divine Management of all mundane affairs,
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though we cannot explain and unfold the Manner of it? I challenge those that make the boldest pretences to Reason and Good Sense, to shew the Difference between these.
though we cannot explain and unfold the Manner of it? I challenge those that make the Boldest pretences to Reason and Good Sense, to show the Difference between these.
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All unprejudiced and impartial minds must grant the Case to be the same, for surely God's Essence is as infinite and incomprehensible as his Providence, and therefore if it be a rational and sufficient Answer to all the Objections and Scruples against Providence to say, that they believe God is Wise and Good and Just,
All unprejudiced and impartial minds must grant the Case to be the same, for surely God's Essence is as infinite and incomprehensible as his Providence, and Therefore if it be a rational and sufficient Answer to all the Objections and Scruples against Providence to say, that they believe God is Wise and Good and Just,
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when they quarrel with the foresaid Article, and other doctrines of the Gospel, for no other reason but this, that they are Mysterious and Vnaccountable, they are rais'd above the reach of their understandings.
when they quarrel with the foresaid Article, and other doctrines of the Gospel, for no other reason but this, that they Are Mysterious and Unaccountable, they Are raised above the reach of their understandings.
whilst they declare that even in Religious and Divine Matters (for such certainly is that of Providence ) it is reasonable to believe and embrace more than we can understand and comprehend,
while they declare that even in Religious and Divine Matters (for such Certainly is that of Providence) it is reasonable to believe and embrace more than we can understand and comprehend,
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What can this be but Perverseness and Crosness? What is it but acting contrary to themselves? And then who will give heed to men of this crossgrain'd temper? Who will regard such vain people that are inconsistent with themselves,
What can this be but Perverseness and Crossness? What is it but acting contrary to themselves? And then who will give heed to men of this crossgrained temper? Who will regard such vain people that Are inconsistent with themselves,
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and clash with their own Concessions? They frankly subscribe to Divine Providence, though it hath many Mysteries, Obscurities, Difficulties, Intrigues in it which no mortal man can unfold:
and clash with their own Concessions? They frankly subscribe to Divine Providence, though it hath many Mysteres, Obscurities, Difficulties, Intrigues in it which no Mortal man can unfold:
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Thus they run counter to their own Principles and Practice, and are Self-condemned persons, and proclaim to all mankind that they are corrupted with Prejudice and Partiality.
Thus they run counter to their own Principles and Practice, and Are Self-condemned Persons, and proclaim to all mankind that they Are corrupted with Prejudice and Partiality.
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yea, necessary to regulate and limit the tendencies of the Will and Affections, and yet with the same breath they pronounce it unfitting and unreasonable to use any restraint,
yea, necessary to regulate and limit the tendencies of the Will and Affections, and yet with the same breath they pronounce it unfitting and unreasonable to use any restraint,
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or set any bounds, or prescribe any rules to the Intellectual faculty. They own it to be the indispensable Character of a Good and Religious Man to exercise a discipline on his Imagination and his Passions, they hold it to be a main part of Christian Philosophy to be severe and rigorous here.
or Set any bounds, or prescribe any rules to the Intellectual faculty. They own it to be the indispensable Character of a Good and Religious Man to exercise a discipline on his Imagination and his Passion, they hold it to be a main part of Christian Philosophy to be severe and rigorous Here.
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And these men allow of this as just and rational, and advise that our Natural desires and propensions should give way to our Saviour's Commands, he being our Great Law-giver and Master.
And these men allow of this as just and rational, and Advice that our Natural Desires and propensions should give Way to our Saviour's Commands, he being our Great Lawgiver and Master.
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And why then do they shew themselves Partial in denying it reasonable to submit the Intellectual part of the Mind to the doctrines and dictates of the Gospel? Is there not as much reason to take care of this Faculty, to look to the management of it, to keep it within its due bounds,
And why then do they show themselves Partial in denying it reasonable to submit the Intellectual part of the Mind to the doctrines and dictates of the Gospel? Is there not as much reason to take care of this Faculty, to look to the management of it, to keep it within its due bounds,
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why are they against subjecting the other to the Divine Ligh• and Discoveries? If it be commend•ble to curb and moderate the Concupiscible or •rascible part,
why Are they against subjecting the other to the Divine Ligh• and Discoveries? If it be commend•ble to curb and moderate the Concupiscible or •rascible part,
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why must the Intellect be left uncontroulable? If they measure the Goodness of the former Power in them by the Laws and Rules of Christ, what is the reason that they measure not the Rectitude of the latter by the discoveries of Divine Truth made by the same Author in the Writings of the New Testament? Seeing they deem it proper and necessary for humane minds to vail the first to the express Injunctions of the Gospel,
why must the Intellect be left uncontrollable? If they measure the goodness of the former Power in them by the Laws and Rules of christ, what is the reason that they measure not the Rectitude of the latter by the discoveries of Divine Truth made by the same Author in the Writings of the New Testament? Seeing they deem it proper and necessary for humane minds to Vail the First to the express Injunctions of the Gospel,
why do they not think it as requisite to submit the second to the infallible dictates of the Holy Spirit in Scripture? why do they not abandon their own weak sentiments about the highest Concerns of Christianity? why do they not renounce their private surmises, their shallow arguings, their sophistical ratiocinations,
why do they not think it as requisite to submit the second to the infallible dictates of the Holy Spirit in Scripture? why do they not abandon their own weak sentiments about the highest Concerns of Christianity? why do they not renounce their private surmises, their shallow arguings, their sophistical ratiocinations,
and give them up to be corrected by the light of Divine Revelation? why are they not sensible of the deficiency and indigence of their Minds, of the narrowness and contractedness of their understandings,
and give them up to be corrected by the Light of Divine Revelation? why Are they not sensible of the deficiency and indigence of their Minds, of the narrowness and contractedness of their understandings,
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and believe what is Unintelligible? Particularly in the doctrine of the Trinity; why do they lean to their own understandings? why do they prescribe to Heaven,
and believe what is Unintelligible? Particularly in the Doctrine of the Trinity; why do they lean to their own understandings? why do they prescribe to Heaven,
why do they not make their meer Natural Notions and Principles truckle to Reveal'd Truth, and bring their Reason into subjection to the Eternal NONLATINALPHABET?
why do they not make their mere Natural Notions and Principles truckle to Revealed Truth, and bring their Reason into subjection to the Eternal?
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If they come here with their old cry and cavils, that the Article of the Trinity, and some others that appertain to it are contrary to Reason, and are a perfect Contradiction, and are Impossibilities, (as their language is) we may for ever silence them with this, that they can't with any shew of Reason talk after this rate,
If they come Here with their old cry and cavils, that the Article of the Trinity, and Some Others that appertain to it Are contrary to Reason, and Are a perfect Contradiction, and Are Impossibilities, (as their language is) we may for ever silence them with this, that they can't with any show of Reason talk After this rate,
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what they can't reach with their Reason, they can't say is Repugnant to it. Nor can they doom this or that to be Contradictory, when they know nothing of the Manner of it.
what they can't reach with their Reason, they can't say is Repugnant to it. Nor can they doom this or that to be Contradictory, when they know nothing of the Manner of it.
This I think is very plain, and it is as pertinent to the matter in hand, I having proved that the doctrine of the Trinity, and such like Articles of Christianity are hidden Mysteries. Therefore let not these men think to amuse and banter us (as they would needs do) with •alking of Contradictions, Impossibilities, &c. which are Terms that are nothing to the purpose.
This I think is very plain, and it is as pertinent to the matter in hand, I having proved that the Doctrine of the Trinity, and such like Articles of Christianity Are hidden Mysteres. Therefore let not these men think to amuse and banter us (as they would needs do) with •alking of Contradictions, Impossibilities, etc. which Are Terms that Are nothing to the purpose.
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if they would but entertain this one thing in their thoughts, that they are oblig'd as much to keep a discipline over their Understandings as over their Wills, that the Intellectual Powers,
if they would but entertain this one thing in their thoughts, that they Are obliged as much to keep a discipline over their Understandings as over their Wills, that the Intellectual Powers,
It is mention'd as part of Man's Depravity and alienation from his first Make, that he seeks out many Inventions, i. e. (as the Hebrew word signifies) curious Excogitations, quaint Arguings, fanciful Reasonings.
It is mentioned as part of Man's Depravity and alienation from his First Make, that he seeks out many Inventions, i. e. (as the Hebrew word signifies) curious Excogitations, quaint Arguings, fanciful Reasonings.
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but where the true force and vertue of Religion prevail, there they cast down imaginations (NONLATINALPHABET reasonings) and every high thing (every proud Conceit) that exalteth it self against the knowledge of God,
but where the true force and virtue of Religion prevail, there they cast down Imaginations (reasonings) and every high thing (every proud Conceit) that Exalteth it self against the knowledge of God,
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we must quit our false Argumentations and Debates about the the Great Mysteries of our Religion, we must not dare to be wise above what is written, above or beyond what Divine Revelation hath taught us,
we must quit our false Argumentations and Debates about thee the Great Mysteres of our Religion, we must not Dare to be wise above what is written, above or beyond what Divine Revelation hath taught us,
It may be the Sagacious Gentlemen we have to do with at present, will grant that some Vulgar heads (among whom perhaps they will reckon the foresaid Apostle ) have favour'd the restraining and limiting of the Intellectual Powers as well as the other Faculties of the mind,
It may be the Sagacious Gentlemen we have to do with At present, will grant that Some vulgar Heads (among whom perhaps they will reckon the foresaid Apostle) have favoured the restraining and limiting of the Intellectual Powers as well as the other Faculties of the mind,
but will this pass current (they may say) with those that are voted for Men of Sense and Wit, will it be admitted by Men of Keen Apprehensions, men of Judgment and Philosophy? Yes, most surely,
but will this pass current (they may say) with those that Are voted for Men of Sense and Wit, will it be admitted by Men of Keen Apprehensions, men of Judgement and Philosophy? Yes, most surely,
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The former of whom hath left these remarkable words, Gods Sovereignty reaches to the whole man, extending it self no less to his Reason than his Will: so that it well becomes man to deny himself universally,
The former of whom hath left these remarkable words, God's Sovereignty reaches to the Whole man, extending it self no less to his Reason than his Will: so that it well becomes man to deny himself universally,
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Wherefore as we are bound to obey the Law of God, notwithstanding the reluctancy of our Will, so are we also to believe his Word, though against the reluctancy of our Reason. The latter expresses himself thus, (and though some may think it is spoken in Politick Compliance,
Wherefore as we Are bound to obey the Law of God, notwithstanding the reluctancy of our Will, so Are we also to believe his Word, though against the reluctancy of our Reason. The latter Expresses himself thus, (and though Some may think it is spoken in Politic Compliance,
and worthy of so Great a Man,) We must, saith he, always and chiefly remember this, that God the Author of things is Infinite, and we altogether finite:
and worthy of so Great a Man,) We must, Says he, always and chiefly Remember this, that God the Author of things is Infinite, and we altogether finite:
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so that when God reveals any thing concerning himself or other things which surpasses the natural strength of our wit, such as the Mysteries of the Incarnation or Trinity, we are not to refuse to give our Assent to them,
so that when God reveals any thing Concerning himself or other things which Surpasses the natural strength of our wit, such as the Mysteres of the Incarnation or Trinity, we Are not to refuse to give our Assent to them,
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And again, in the Close of this First Part of his Philosophical Principles he hath left us this Excellent Memorandum, This is to be fix'd on our memories as a Principal Rule, that whatever things are reveal'd unto us by God are to be believ'd by us as the most certain of all.
And again, in the Close of this First Part of his Philosophical Principles he hath left us this Excellent Memorandum, This is to be fixed on our memories as a Principal Rule, that whatever things Are revealed unto us by God Are to be believed by us as the most certain of all.
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And though perhaps the most clear and evident light of Reason should seem to suggest to us some other thing, notwithstanding this we are to give credit to the sole Authority of God rather than to our own judgment.
And though perhaps the most clear and evident Light of Reason should seem to suggest to us Some other thing, notwithstanding this we Are to give credit to the sole authority of God rather than to our own judgement.
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Thus these Mighty Genius 's of Philosophy give their Suffrage to our Greater Apostle, and declare to the world how rational it is to keep the Reasoning as well as the Elective part in subjection.
Thus these Mighty Genius is of Philosophy give their Suffrage to our Greater Apostle, and declare to the world how rational it is to keep the Reasoning as well as the Elective part in subjection.
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And indeed seeing it is the same Soul that affects, wills, and understands, and these Faculties are not really different from the Soul it self, it follows, that if the Soul in one capacity may be check'd and regulated,
And indeed seeing it is the same Soul that affects, wills, and understands, and these Faculties Are not really different from the Soul it self, it follows, that if the Soul in one capacity may be checked and regulated,
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and if we are oblig'd to chastise the extravagancy of the Will and Appetites, we may and ought to correct the disorder of the Vnderstanding. The Socinians grant the former,
and if we Are obliged to chastise the extravagancy of the Will and Appetites, we may and ought to correct the disorder of the Understanding. The socinians grant the former,
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Which shows that they despise the Parity of Reason, that they attend not to the Consequence of their Propositions, that they argue not alike in thin•• that are alike, that they vary in Cases that are of the same nature, that they deal not fairly and ingeniously, that they contradict themselves, that they are froward and perverse,
Which shows that they despise the Parity of Reason, that they attend not to the Consequence of their Propositions, that they argue not alike in thin•• that Are alike, that they vary in Cases that Are of the same nature, that they deal not fairly and ingeniously, that they contradict themselves, that they Are froward and perverse,
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for as they are the off-spring of Pride and Insolence, of Partiality and Perverseness, so they are the nurse of Indifferency and Scepticism in Religion. Whilst persons acquiesce in Divine Revelation, they are upon safe and firm ground,
for as they Are the offspring of Pride and Insolence, of Partiality and Perverseness, so they Are the nurse of Indifferency and Scepticism in Religion. While Persons acquiesce in Divine Revelation, they Are upon safe and firm ground,
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and make them the matter of a Formal Dispute, and encounter them with meer dint of Reason, they soon perswade themselves that they are Victors in such an Engagement,
and make them the matter of a Formal Dispute, and encounter them with mere dint of Reason, they soon persuade themselves that they Are Victor's in such an Engagement,
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They teach men to doubt of all the Propositions which they before received, and especially to dispute about every part of Christianity. For they infuse this notion into mens heads, that they must not admit of the doctrine of the Trinity, and such receiv'd Articles of Faith,
They teach men to doubt of all the Propositions which they before received, and especially to dispute about every part of Christianity. For they infuse this notion into men's Heads, that they must not admit of the Doctrine of the Trinity, and such received Articles of Faith,
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because they are against Reason. and Reason with them is their own Prejudice and Dislike, which prompt them to use a sort of Argumentations against these Truths.
Because they Are against Reason. and Reason with them is their own Prejudice and Dislike, which prompt them to use a sort of Argumentations against these Truths.
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for they seem to begin with those ••ore Difficult and Abstruse Points, and to bring people off from them (because they think they can't easily maintain them) that they may make way for shaking the Plainer ones afterwards.
for they seem to begin with those ••ore Difficult and Abstruse Points, and to bring people off from them (Because they think they can't Easily maintain them) that they may make Way for shaking the Plainer ones afterwards.
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But I am enclin'd to believe, that there is such a Project carried on by some ill-minded and perverse men, who take this opportunity to render Religion Doubtful and Disputable,
But I am inclined to believe, that there is such a Project carried on by Some ill-minded and perverse men, who take this opportunity to render Religion Doubtful and Disputable,
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By this course, which they are at this day taking, the most Sacred and Venerable Truths will be slighted ▪ nay, they are already slighted and actually disregarded by this race of men, as 〈 ◊ 〉 of the Artributes of God, Christ's 〈 ◊ 〉, the Rising of the same bodies, the S•b•i•tence and Perception of Separate Souls, the Torments of Hell, &c. And sundry other substantial Verities,
By this course, which they Are At this day taking, the most Sacred and Venerable Truths will be slighted ▪ nay, they Are already slighted and actually disregarded by this raze of men, as 〈 ◊ 〉 of the Attributes of God, Christ's 〈 ◊ 〉, the Rising of the same bodies, the S•b•i•tence and Perception of Separate Souls, the Torments of Hell, etc. And sundry other substantial Verities,
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as the Existence of Good and Evil Angels, the Universal Providence of God in the world, the Miracles of our Saviour, the Truth of the Christian Religion,
as the Existence of Good and Evil Angels, the Universal Providence of God in the world, the Miracles of our Saviour, the Truth of the Christian Religion,
and many more such doctrines are either doubted of, or denied by Deists or Atheists, and that on the Socinian Principles, (that is the thing observable at present) I say, upon the Socinian Principles, viz. because there are some Difficulties that attend the notions and apprehensions of these things,
and many more such doctrines Are either doubted of, or denied by Deists or Atheists, and that on the Socinian Principles, (that is the thing observable At present) I say, upon the Socinian Principles, viz. Because there Are Some Difficulties that attend the notions and apprehensions of these things,
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and because they are not on all accounts adjusted to the model of mens ordinary Reasonings: therefore they are unwilling to admit of them on that very account.
and Because they Are not on all accounts adjusted to the model of men's ordinary Reasonings: Therefore they Are unwilling to admit of them on that very account.
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But for the same reason all the Main Doctrines of the Gospel will be doubted of, the weightest Articles of our Religion will be voted to be but Arbitrary Hypotheses,
But for the same reason all the Main Doctrines of the Gospel will be doubted of, the weightest Articles of our Religion will be voted to be but Arbitrary Hypotheses,
as we find in the Writings both of our Foreign and Domestick Adversaries Christianity is laid in the same Scales with Iudaism and Turcism, and some parts of it (nay the Weightiest) are determin'd to be lighter than any in the other two.
as we find in the Writings both of our Foreign and Domestic Adversaries Christianity is laid in the same Scales with Judaism and Turcism, and Some parts of it (nay the Weightiest) Are determined to be lighter than any in the other two.
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This naturally follows from their arrogantly presuming upon the Strength of their Understandings and Reasons in the things of God, from their peremptory resolving to entertain nothing in Religion,
This naturally follows from their arrogantly presuming upon the Strength of their Understandings and Reasons in the things of God, from their peremptory resolving to entertain nothing in Religion,
but what is commensurate to Natural Principles, from their opposing and denying a Doctrine which is plainly and expresly asserted in Scripture, meerly because they cannot define the exact Manner of the thing that is asserted.
but what is commensurate to Natural Principles, from their opposing and denying a Doctrine which is plainly and expressly asserted in Scripture, merely Because they cannot define the exact Manner of the thing that is asserted.
for it is to be suspected, that those who strike at Reveal'd Religion bear no kindness (whatever they pretend) to the Natural. It is likely that those who bid defiance to the former will do the same in time to the latter:
for it is to be suspected, that those who strike At Revealed Religion bear no kindness (whatever they pretend) to the Natural. It is likely that those who bid defiance to the former will do the same in time to the latter:
But now all this may be prevented and hindred by a humble and Christian submission to the Sacred Oracles, by a free resigning our selves to the Faith of the Gospel,
But now all this may be prevented and hindered by a humble and Christian submission to the Sacred Oracles, by a free resigning our selves to the Faith of the Gospel,
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But here is no such crude Method prescribed, we are to search the Scriptures, whether these things be so, and we are to make use of Reason to shew and convince us how fitting it is, that we should believe what is reveal'd by the Spirit of God.
But Here is no such crude Method prescribed, we Are to search the Scriptures, whither these things be so, and we Are to make use of Reason to show and convince us how fitting it is, that we should believe what is revealed by the Spirit of God.
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For seeing since the Revolt and Original Depravation of Man, we stand in need of Revelation to direct us, right Reason tells us, that it is unsafe to rely on the bare suggestions of our own minds in the great matters of Religion.
For seeing since the Revolt and Original Depravation of Man, we stand in need of Revelation to Direct us, right Reason tells us, that it is unsafe to rely on the bore suggestions of our own minds in the great matters of Religion.
Particularly to instance in that Great and Celebrated Doctrine which I have so often mention'd, one would think it might suffice, that this is so directly,
Particularly to instance in that Great and Celebrated Doctrine which I have so often mentioned, one would think it might suffice, that this is so directly,
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so plainly, so frequently asserted in the New Testament: where we find Three expresly named, Father, Son, and Holy Ghost, to whom the Divinity is ascribed,
so plainly, so frequently asserted in the New Testament: where we find Three expressly nam, Father, Son, and Holy Ghost, to whom the Divinity is ascribed,
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and consequently the Socinians have no cause to brag, that theirs is an Accountable and Reasonable Faith, when it absolutely opposes and contradicts the Holy Oracles of the Bible.
and consequently the socinians have no cause to brag, that theirs is an Accountable and Reasonable Faith, when it absolutely opposes and contradicts the Holy Oracles of the bible.
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As it was the Faith once delivered to the Saints, so it hath ever since been the steady belief of all the Martyrs and Confessors of Iesus, and all the True Professors of Christianity,
As it was the Faith once Delivered to the Saints, so it hath ever since been the steady belief of all the Martyrs and Confessors of Iesus, and all the True Professors of Christianity,
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and beat upon it, yet it shall never fall, because it is founded upon a rock, the same Rock on which the Church of Christ is built, viz. the Confession and Testimony of the Inspired Apostles, the Truth and Authority of the Scriptures, the Veracity of God,
and beatrice upon it, yet it shall never fallen, Because it is founded upon a rock, the same Rock on which the Church of christ is built, viz. the Confessi and Testimony of the Inspired Apostles, the Truth and authority of the Scriptures, the Veracity of God,
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and the Certainty of Divine Revelation. And all the other Sacred Mysteries of our Religion have the very same stable foundation, and therefore are Impregnable.
and the Certainty of Divine Revelation. And all the other Sacred Mysteres of our Religion have the very same stable Foundation, and Therefore Are Impregnable.
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quia comprehendi non potest quod occultum est? The Truth of a Doctrine may be evident and perspicuous (and that is sufficient to command our Assent) tho' the Nature of it is not.
quia comprehendi non potest quod occultum est? The Truth of a Doctrine may be evident and perspicuous (and that is sufficient to command our Assent) though the Nature of it is not.
Whence we may judge of Socinus aud Smalcius, the former of whom declares concerning the Satisfaction of Christ, and the latter concerning the Incarnation of the Son of God, that they would not believe these doctrines,
Whence we may judge of Socinus and Smalcius, the former of whom declares Concerning the Satisfaction of christ, and the latter Concerning the Incarnation of the Son of God, that they would not believe these doctrines,
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These are strange passages in Writers that bear the Name of Christians, and seem to own the New Testament (as well as the Old) where every thing is Authentick,
These Are strange passages in Writers that bear the Name of Christians, and seem to own the New Testament (as well as the Old) where every thing is Authentic,
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But if they will call their Anti-Scriptural Notions by the name of Reason, who can help it? Only this we are sure of (and it is all I will add at present) no truly Rational and Sober man will be pleas'd with that Reason which rejects what God hath reveal'd, which vilifies the Discoveries that come from Heaven, which contradicts the Bible,
But if they will call their Antiscriptural Notions by the name of Reason, who can help it? Only this we Are sure of (and it is all I will add At present) not truly Rational and Sobrium man will be pleased with that Reason which rejects what God hath revealed, which vilifies the Discoveries that come from Heaven, which contradicts the bible,
Nihil aliud ni•• nugas tenemus, & f•nte veritatis amisso opinionum titulos consectamur, cum quae Deus occulta nobis e•se vol•it, nimia curiositate perscrutamur.
Nihil Aliud ni•• Nugas tenemus, & f•nte veritatis Lost Opinionum titulos consectamur, cum Quae Deus Hidden nobis e•se vol•it, Nimia Curiosity perscrutamur.
Uti { que } aequum incerta de certis, & obscura de manifestis praejudicari, ne inter discordiam certorum & incertorum, manifestorum & obscurorum fides dissipetur, Veritas periclitetur, ipsa Divinitas ut inconstans denotetur. Tertull. de Resurrectione.
Uti { que } Aequum Incerta de Certis, & Obscure de manifestis praejudicari, ne inter discordiam certorum & incertorum, manifestorum & obscurorum fides dissipetur, Veritas periclitetur, ipsa Divinitas ut inconstans denotetur. Tertul de Resurrection.
Ad obscuriores locutiones illustrandas de Manifestiori•us sumantur exempla, & quaedam Certarum Sententiarum testimonia dubitationem de Incertis •uferant. Aug de D•••rin. Christian•, l. 2. c. 9.
Ad obscuriores locutiones illustrandas de Manifestiori•us sumantur exempla, & quaedam Certarum Sententiarum Testimonies dubitationem de Incertis •uferant. Aug de D•••rin. Christian•, l. 2. c. 9.
Pernisiosius de Repub. merentur vitiosi Principe•, quod non solum vitia concipiunt ipsi, sed ea infundun• in civitatem ▪ ne { que } solum obsunt quod illi ipsi corrumpuntur, sed etiam quod corrumpunt, plus { que } exemplo quam peccato nocent. Lib. 3, de Legib.
Pernisiosius de Republic merentur vitiosi Principe•, quod non solum Vices concipiunt ipsi, sed ea infundun• in civitatem ▪ ne { que } solum obsunt quod illi ipsi corrumpuntur, sed etiam quod Corrupt, plus { que } exemplo quam Peccato nocent. Lib. 3, de Legib
Quis est iseorum qui non malit Rempublicam turbari quam comam? qui non solicitior sit de capitis sui decore quam de sal•te? qui non comptior esse malit quam honestior? De Brevit. vitae. cap. 12.
Quis est iseorum qui non malit res publicam turbari quam Coman? qui non solicitior sit de capitis sui decore quam de sal•te? qui non comptior esse malit quam honestior? De Brevit. vitae. cap. 12.
Monilium pondera, vestium taedia. 〈 … 〉. 1. 1. c. 4. Hae sunt vires ambitionis tantarum usurarum substantia• uno & muliebri corpusculo bajulare. De hab. mul. c. 9.
Monilium pondera, Vestium taedia. 〈 … 〉. 1. 1. c. 4. Hae sunt vires ambitionis tantarum usurarum substantia• Uno & muliebri corpusculo bajulare. De hab. Mul. c. 9.
Nobis rimari illa & conjecturare in occulto tantùm licet. — Neque enim omnia Deus humanis oculis not a fecit. Quota pars operis tanti nostris oculis committitur? Senec. Nat. Quest. Lib. 7.
Nobis rimari illa & conjecturare in occulto tantùm licet. — Neque enim omnia Deus humanis oculis not a fecit. Quota pars operis tanti nostris oculis committitur? Seneca Nat. Quest. Lib. 7.
Nos ergo, •ratres, fide praecedente, quae sanat oculum cordis nostri, quod intelligimus sine obscuritate capiamas; quod non intellig•mus sine dubi•atione credamus. In S. Johan ▪ Tr. 39.
Nos ergo, •ratres, fide praecedente, Quae Sanat Oculum Cordis Our, quod intelligimus sine obscuritate capiamas; quod non intellig•mus sine dubi•atione Credamus. In S. John ▪ Tr 39.
