A SERMON Preached at Bishops-Stortford, Aug. 29. 1677. Before the Right Reverend Father in GOD, HENRY, Lord Bishop of London. S. Matthew xvi. 18. Thou art Peter, and upon this Rock I will build my Church;
A SERMON Preached At Bishops-Stortford, Aug. 29. 1677. Before the Right Reverend Father in GOD, HENRY, Lord Bishop of London. S. Matthew xvi. 18. Thou art Peter, and upon this Rock I will built my Church;
For evidence of which, amongst very many observations which I have at hand to this purpose, I will specifie these two or three, which (I perswade my self) will neither be unacceptable to this Learned Auditory,
For evidence of which, among very many observations which I have At hand to this purpose, I will specify these two or three, which (I persuade my self) will neither be unacceptable to this Learned Auditory,
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when the Honours peculiar to him were communicated with and shared amongst so many petty pretended Deities, out of zeal against this evil, out-ran the mark,
when the Honours peculiar to him were communicated with and shared among so many Petty pretended Deities, out of zeal against this evil, outran the mark,
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and, that they might be sure to Worship but one God, acknowledged but one Person; and so whilest they went about to subvert Idolatry, denyed the Trinity.
and, that they might be sure to Worship but one God, acknowledged but one Person; and so whilst they went about to subvert Idolatry, denied the Trinity.
When some German Divines had strained their form of Presbyterian Government to a mighty height, had railed in the Communion with such strict Cautions and Conditions, that (the most part of Christians being secluded from it) it became more like a private Mass than the solemn Worship of the Church;
When Some Germane Divines had strained their from of Presbyterian Government to a mighty height, had railed in the Communion with such strict Cautions and Conditions, that (the most part of Christians being secluded from it) it became more like a private Mass than the solemn Worship of the Church;
and, to carry on this design the better, had brought in Lay-elders, as a new kind of Censores Morum, up starts Erastus, and provoked by this Extreme, runs a risk,
and, to carry on this Design the better, had brought in Lay elders, as a new kind of Censores Morum, up starts Erastus, and provoked by this Extreme, runs a risk,
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for not content to disprove that new form of Discipline, and especially to degrade that novel Office, he proceeds to the denial of all Church-Censure and Ecclesiastical Government.
for not content to disprove that new from of Discipline, and especially to degrade that novel Office, he proceeds to the denial of all Church censure and Ecclesiastical Government.
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When the Church of Rome, arrogating to it self an Infallibility, and asserting to the Pope an universal Pastorship, had under these pretences notoriously usurped upon all Christendome;
When the Church of Rome, arrogating to it self an Infallibility, and asserting to the Pope an universal Pastorship, had under these pretences notoriously usurped upon all Christendom;
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there were not wanting those, who, seeing through this cheat, and desirous to reform all, bent things so far towards the other Extreme, that they endangered the breaking of all in pieces.
there were not wanting those, who, seeing through this cheat, and desirous to reform all, bent things so Far towards the other Extreme, that they endangered the breaking of all in Pieces.
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These were so far from that, as that they would scarcely allow the Church authority to define matters of Order and Decorum. Because the Governours in the Roman Communion were arrived at too great a height, the Bishops becoming (like the Ephori among the Spartans ) able to check and controll Sovereign Princes;
These were so Far from that, as that they would scarcely allow the Church Authority to define matters of Order and Decorum. Because the Governors in the Roman Communion were arrived At too great a height, the Bishops becoming (like the Ephori among the Spartans) able to check and control Sovereign Princes;
Before the interest of the Church was so great, as that it drew (under one pretence or other) almost all Causes from the Civil Tribunals to Ecclesiastical cognizance:
Before the Interest of the Church was so great, as that it drew (under one pretence or other) almost all Causes from the Civil Tribunals to Ecclesiastical cognizance:
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And so upon the whole matter, from an abhorrence of the Incroachments and Exorbitancies of the Roman Church, there arose a danger whether there should be any Church at all.
And so upon the Whole matter, from an abhorrence of the Encroachments and Extravagancies of the Roman Church, there arose a danger whither there should be any Church At all.
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and to doe the best service I can to this Solemnity, I have made choice of these words of our Saviour for my subject, Thou art Peter, and upon, &c. Wherein I observe these three things.
and to do the best service I can to this Solemnity, I have made choice of these words of our Saviour for my Subject, Thou art Peter, and upon, etc. Wherein I observe these three things.
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1. A Resolution or Decree of our Saviour, he will build him a Church. 2. The Foundation of this Structure, Ʋpon this Rock will I, &c. 3. His Prediction of the Success and Duration of this Building, The Gates of Hell shall not prevail against it.
1. A Resolution or decree of our Saviour, he will built him a Church. 2. The Foundation of this Structure, Ʋpon this Rock will I, etc. 3. His Prediction of the Success and Duration of this Building, The Gates of Hell shall not prevail against it.
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Touching the First, (to avoid all impertinence,) that which I conceive our Saviour means when he saith he will build him a Church, is no more nor less than this, That he will incorporate all those that profess his Name and Religion into a Society.
Touching the First, (to avoid all impertinence,) that which I conceive our Saviour means when he Says he will built him a Church, is no more nor less than this, That he will incorporate all those that profess his Name and Religion into a Society.
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And that he will not content himself to have Disciples and Followers dividedly straggling after him, (how numerous so ever they may be,) but he will have them united into a Body, formed into a regular Society, make up a Divine Polity, having Unity, Order and Government amongst themselves.
And that he will not content himself to have Disciples and Followers dividedly straggling After him, (how numerous so ever they may be,) but he will have them united into a Body, formed into a regular Society, make up a Divine Polity, having Unity, Order and Government among themselves.
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Or, as in the Old Testament the whole Nation of the Jews (though distinguished otherwise by their respective Tribes and Families) made up one People and Church of Israel; so should all Nations upon Earth and every individual person that was a Christian, conspire and make up together one Christian Church.
Or, as in the Old Testament the Whole nation of the jews (though distinguished otherwise by their respective Tribes and Families) made up one People and Church of Israel; so should all nations upon Earth and every Individu person that was a Christian, conspire and make up together one Christian Church.
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1. For the Body of the Christian Church, that consists of all those who from time to time in all Ages and Countreys are inrolled in Albo Christianorum, and have given up their names to Christ, or are Christians by profession.
1. For the Body of the Christian Church, that consists of all those who from time to time in all Ages and Countries' Are enrolled in Albo Christians, and have given up their names to christ, or Are Christians by profession.
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To this purpose, those that are curious observers of the propriety of phrase in the Greek tongue do note, that at Athens, (from whose Assemblies this name NONLATINALPHABET was first taken) when only the Heads or chief Magistrates were assembled, they called this distinctly NONLATINALPHABET when the Colluvies ex agris or whole Rabble of People was called together, this they termed NONLATINALPHABET but NONLATINALPHABET was only used when the whole Body of Citizens within the Pale or Liberties of the City were assembled.
To this purpose, those that Are curious observers of the propriety of phrase in the Greek tongue do note, that At Athens, (from whose Assemblies this name was First taken) when only the Heads or chief Magistrates were assembled, they called this distinctly when the Colluvies ex agris or Whole Rabble of People was called together, this they termed but was only used when the Whole Body of Citizens within the Pale or Liberties of the city were assembled.
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but especially that as NONLATINALPHABET, or God incarnate, he is Sovereign of the Church, and hath power of Legislation, authority to constitute Officers under him, jus vitae & necis, hath all Judgment committed to him, can sentence to life or to utter destruction.
but especially that as, or God incarnate, he is Sovereign of the Church, and hath power of Legislation, Authority to constitute Officers under him, jus vitae & necis, hath all Judgement committed to him, can sentence to life or to utter destruction.
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that is, that all those Members of this Society ▪ which lie otherwise scattered through so many Ages and Countreys, may both become united together, to make up one Body,
that is, that all those Members of this Society ▪ which lie otherwise scattered through so many Ages and Countries', may both become united together, to make up one Body,
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namely, all those that hold and maintain the Doctrine of the Holy Scriptures, and especially of the New Testament, are united to the Church as Members,
namely, all those that hold and maintain the Doctrine of the Holy Scriptures, and especially of the New Testament, Are united to the Church as Members,
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and he that abates or diminishes it, incroaches upon the Prerogative of Christ the Head. The Church of Christ, and the profession of the Religion of Christ are of equal extent,
and he that abates or diminishes it, incroaches upon the Prerogative of christ the Head. The Church of christ, and the profession of the Religion of christ Are of equal extent,
But as a symbolical representation of this Union (we are speaking of,) or rather as a standing federal Rite of this Society, our Lord Christ hath also appointed the frequent participation of the holy Sacrament, wherein we solemnly recognize him our Head,
But as a symbolical representation of this union (we Are speaking of,) or rather as a standing federal Rite of this Society, our Lord christ hath also appointed the frequent participation of the holy Sacrament, wherein we solemnly recognise him our Head,
which therefore is properly called the Synaxis or Communion. To which purpose the Apostle, allusively to the New Testament, speaks of the Church of the Jews, 1 Cor. 10. 2, &c. they were all baptized unto Moses in the cloud and in the Sea,
which Therefore is properly called the Synaxis or Communion. To which purpose the Apostle, allusively to the New Testament, speaks of the Church of the jews, 1 Cor. 10. 2, etc. they were all baptised unto Moses in the cloud and in the Sea,
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and did all eat the same spiritual meat, and did all drink the same spiritual drink, &c. But more clearly and expresly of the Christian Church, vers. 17. For we being many are one Body;
and did all eat the same spiritual meat, and did all drink the same spiritual drink, etc. But more clearly and expressly of the Christian Church, vers. 17. For we being many Are one Body;
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The sense of which place, and the summ of what I have been saying, is this, That as by holding and professing the Religion of Christ Jesus contained in the Holy Scripture we are united to him,
The sense of which place, and the sum of what I have been saying, is this, That as by holding and professing the Religion of christ jesus contained in the Holy Scripture we Are united to him,
to these he hath given the keys of the Kingdom of Heaven, saying, Whatsoever ye shall bind on earth shall be bound in Heaven, &c. and, He that receiveth you receiveth me;
to these he hath given the keys of the Kingdom of Heaven, saying, Whatsoever you shall bind on earth shall be bound in Heaven, etc. and, He that receives you receives me;
And now, having shewed what our Saviour meant, when he said he would build him a Church, it will neither be difficult nor unusefull to shew the Reasons of this Institution, i. e. Why our Saviour would not leave every single Believer upon his own score,
And now, having showed what our Saviour meant, when he said he would built him a Church, it will neither be difficult nor unuseful to show the Reasons of this Institution, i. e. Why our Saviour would not leave every single Believer upon his own score,
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but would have them associated and incorporated as aforesaid. The great usefulness of this Institution might easily be made appear in very many Instances:
but would have them associated and incorporated as aforesaid. The great usefulness of this Institution might Easily be made appear in very many Instances:
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1. It pleased our Saviour Christ to require such a conjunction and combination of Christians, to the intent that by that means they might be the better able to hold up his Truth and Religion in the world.
1. It pleased our Saviour christ to require such a conjunction and combination of Christians, to the intent that by that means they might be the better able to hold up his Truth and Religion in the world.
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so different have been their Educations, are their Interests, and would be their Expressions, and so great would be the difficulty of holding intelligence and correspondence with each other, that it is not imaginable how the mind of Christ should have been uniformly and intirely represented to all those that would have been concerned in it:
so different have been their Educations, Are their Interests, and would be their Expressions, and so great would be the difficulty of holding intelligence and correspondence with each other, that it is not imaginable how the mind of christ should have been uniformly and entirely represented to all those that would have been concerned in it:
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therefore in regard this summ was too great to be laid out upon private security, it pleased him to deliver this great Depositum to the Society of the Church.
Therefore in regard this sum was too great to be laid out upon private security, it pleased him to deliver this great Depositum to the Society of the Church.
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This is that which I take to be meant in that famous passage of the Apostle, 1, Tim. 3. 15. where the Church is called 1 NONLATINALPHABET, the pillar and ground of Truth.
This is that which I take to be meant in that famous passage of the Apostle, 1, Tim. 3. 15. where the Church is called 1, the pillar and ground of Truth.
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and what pitifull shifts some on the other side make to avoid that danger; and therefore I thought it worth my labour, in a former Discourse of this nature,
and what pitiful shifts Some on the other side make to avoid that danger; and Therefore I Thought it worth my labour, in a former Discourse of this nature,
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Nor let any one suspect that this will give any countenance to the unwritten Traditions of the Church of Rome, or evacuate the just Dignity and Authority of the Holy Scriptures:
Nor let any one suspect that this will give any countenance to the unwritten Traditions of the Church of Rome, or evacuate the just Dignity and authority of the Holy Scriptures:
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And Saint Austin more particularly expresses himself in his 42. Epistle, Radix Christianae Societatis, per Sedes Apostolorum & Successiones Episcoporum, certâ per orbem propagatione diffunditur: i. e.
And Saint Austin more particularly Expresses himself in his 42. Epistle, Radix Christian Societatis, per Sedes Apostolorum & Successions Bishops, certâ per orbem propagation diffunditur: i. e.
2. Christ Jesus would have a Church, and his Disciples imbodied and formed into a Society, that, by means of such conjunction and relation, they might be more usefull to one another, by instruction, admonition, counsel, reproof, and example;
2. christ jesus would have a Church, and his Disciples embodied and formed into a Society, that, by means of such conjunction and Relation, they might be more useful to one Another, by instruction, admonition, counsel, reproof, and Exampl;
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To which purpose it is observed by the generality of Learned men, that Gen. 4. 26. and 6. 1. in the Infancy of the World, there was a distinction between the Sons of God and the Sons of men:
To which purpose it is observed by the generality of Learned men, that Gen. 4. 26. and 6. 1. in the Infancy of the World, there was a distinction between the Sons of God and the Sons of men:
But the influence which this Provision hath upon the practice of Religion is so notoriously evident, that the Apostle, Heb. 10. 23. &c. discourses after this manner to those Jewish Christians that seemed to stagger in their Devotion;
But the influence which this Provision hath upon the practice of Religion is so notoriously evident, that the Apostle, Hebrew 10. 23. etc. discourses After this manner to those Jewish Christians that seemed to stagger in their Devotion;
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For, saith he, if we sin wilfully after we have received the knowledge of the truth, &c. The plain sence of which remarkable passage is this, that keeping Church-Society is the way to keep upright in our Profession, and warm in our practice;
For, Says he, if we sin wilfully After we have received the knowledge of the truth, etc. The plain sense of which remarkable passage is this, that keeping Church society is the Way to keep upright in our Profession, and warm in our practice;
To which I think it not amiss to add a worthy Observation of that Learned man Mr. H. Thorndyke. He inquires, What should be the reason, that the People of the Jews before their Captivity were upon all occasions prone to lapse into Idolatry,
To which I think it not amiss to add a worthy Observation of that Learned man Mr. H. Thorndyke. He inquires, What should be the reason, that the People of the jews before their Captivity were upon all occasions prove to lapse into Idolatry,
and yet notwithstanding, before the Captivity they were never destitute of the extraordinary Admonitions of Prophets, sent from God on purpose to warn them of that sin and danger,
and yet notwithstanding, before the Captivity they were never destitute of the extraordinary Admonitions of prophets, sent from God on purpose to warn them of that since and danger,
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but after the Captivity Synagogues were very numerous, and by means of the frequency of those Assemblies he thinks, it might come to pass, that they were kept from an evil they were so prone to, that Prophecy it self could not cure them of it.
but After the Captivity Synagogues were very numerous, and by means of the frequency of those Assemblies he thinks, it might come to pass, that they were kept from an evil they were so prove to, that Prophecy it self could not cure them of it.
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to teach and inure men to live in Love and Peace and Order here in a Church Militant, that so they might be fit for eternal Society in the Church Triumphant.
to teach and inure men to live in Love and Peace and Order Here in a Church Militant, that so they might be fit for Eternal Society in the Church Triumphant.
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It seems to be one reason, (amongst many others) why those that are designed for the Service of the Church are usually bred up in Colleges and Universities;
It seems to be one reason, (among many Others) why those that Are designed for the Service of the Church Are usually bred up in Colleges and Universities;
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But if we enquire why Rock must needs signifie Head of the Church, or why to be built upon as a Rock must signifie to govern; especially if we inquire why S. Peter might not have a Privilege conferred upon him, that such a man as Hildebrand, Boniface, Innocent, or some other either ignorant, lewd or enormous Bishops of Rome were not fit for:
But if we inquire why Rock must needs signify Head of the Church, or why to be built upon as a Rock must signify to govern; especially if we inquire why S. Peter might not have a Privilege conferred upon him, that such a man as Hildebrand, Boniface, Innocent, or Some other either ignorant, lewd or enormous Bishops of Room were not fit for:
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1. It is notoriously evident to any man that consults the Scriptures impartially, that the whole number of Apostles have that said of them which is tantamount to this in the Text:
1. It is notoriously evident to any man that consults the Scriptures impartially, that the Whole number of Apostles have that said of them which is tantamount to this in the Text:
I mean, the Church is said to be built upon them as well as upon S. Peter. For example, Eph. 2. 20. the Church is said to be built upon the foundation of the Apostles, Christ himself being the chief Corner-stone:
I mean, the Church is said to be built upon them as well as upon S. Peter. For Exampl, Ephesians 2. 20. the Church is said to be built upon the Foundation of the Apostles, christ himself being the chief Cornerstone:
But more plainly Rev. 21. 19. the New Jerusalem, that is, the Christian Church, is said to have twelve foundations, answerable to the number of the Apostles.
But more plainly Rev. 21. 19. the New Jerusalem, that is, the Christian Church, is said to have twelve foundations, answerable to the number of the Apostles.
To which purpose it is farther considerable, that the generality of the Fathers either make the Petra, or Foundation here in the Text, to be the Faith and Profession of S. Peter, which was the Belief of all the rest, (though, according to the usual zeal and promptness of S. Peter, first uttered by him:) or else they conceive this dignity to have been conferred upon S. Peter in the name of all the rest.
To which purpose it is farther considerable, that the generality of the Father's either make the Petra, or Foundation Here in the Text, to be the Faith and Profession of S. Peter, which was the Belief of all the rest, (though, according to the usual zeal and promptness of S. Peter, First uttered by him:) or Else they conceive this dignity to have been conferred upon S. Peter in the name of all the rest.
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and so lay the first foundations of Christian Churches, both amongst Jews and Gentiles. Which is not onely the very account which S. Ambrose gives of the meaning of this Text,
and so lay the First foundations of Christian Churches, both among jews and Gentiles. Which is not only the very account which S. Ambrose gives of the meaning of this Text,
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but that which appears eventually true in the History of the Acts. For accordingly, Chap. 2. by a Sermon of his on the day of Pentecost he converted 3000 Souls to the Faith of Christ, all which vers. 41. were baptized and formed into the order of a Church,
but that which appears eventually true in the History of the Acts. For accordingly, Chap. 2. by a Sermon of his on the day of Pentecost he converted 3000 Souls to the Faith of christ, all which vers. 41. were baptised and formed into the order of a Church,
So that the meaning of this part of my Text is no more but this, that S. Peter, in reward of his forwardness in confessing Christ Jesus, should have the honour to to lay the first Foundation of his Church, as aforesaid.
So that the meaning of this part of my Text is no more but this, that S. Peter, in reward of his forwardness in confessing christ jesus, should have the honour to to lay the First Foundation of his Church, as aforesaid.
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And of the truth of this interpretation I perswade my self any indifferent person will be abundantly satisfied, that will take the pains to consult the Learned Camero upon the place. PART III. I now hasten to the Third and last Part of my Text, namely, the Prediction of our Saviour touching the event of this business, the Success and Duration of this Structure, The Gates of Hell shall not prevail against it.
And of the truth of this Interpretation I persuade my self any indifferent person will be abundantly satisfied, that will take the pains to consult the Learned Chamber upon the place. PART III. I now hasten to the Third and last Part of my Text, namely, the Prediction of our Saviour touching the event of this business, the Success and Duration of this Structure, The Gates of Hell shall not prevail against it.
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Some, considering that Gates use to be the greatest Strengths and most fortified places, think that by the Gates of Hell is meant the Force and Power of the Devil and infernal Spirits;
some, considering that Gates use to be the greatest Strengths and most fortified places, think that by the Gates of Hell is meant the Force and Power of the devil and infernal Spirits;
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and that consequently the meaning of our Saviour is, that all the Persecutions which the Devil and his Agents raise against the Church shall never be able to destroy or extinguish it.
and that consequently the meaning of our Saviour is, that all the Persecutions which the devil and his Agents raise against the Church shall never be able to destroy or extinguish it.
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and that the meaning of the Prediction is, that neither the Plots and Machinations of the Devil and his Instruments shall take place against the Church,
and that the meaning of the Prediction is, that neither the Plots and Machinations of the devil and his Instruments shall take place against the Church,
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I do not quarrel with either of these interpretations, but I observe they both proceed upon a mistake of the notion of NONLATINALPHABET, which I will endeavour briefly to rectifie,
I do not quarrel with either of these interpretations, but I observe they both proceed upon a mistake of the notion of, which I will endeavour briefly to rectify,
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Now it hath been made plain by several Learned men, (particularly by the Learned Dr. Windet of late,) that NONLATINALPHABET, which we render Hell, doth not signifie the place or the state of Hell-torments,
Now it hath been made plain by several Learned men, (particularly by the Learned Dr. Windet of late,) that, which we render Hell, does not signify the place or the state of Hell torments,
and that is Luke 16. 23. where, as we render it, the rich man is said to be in Hell: but that is reconcileable enough with the rest, if it be duly considered.
and that is Lycia 16. 23. where, as we render it, the rich man is said to be in Hell: but that is reconcilable enough with the rest, if it be duly considered.
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But the general signification of NONLATINALPHABET imports only the state of death, or of the dead, without relation to reward or punishment, misery or happiness;
But the general signification of imports only the state of death, or of the dead, without Relation to reward or punishment, misery or happiness;
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and vers. 27. the phrase is varied, and there it is said, in the same sense, Thou wilt not leave My soul in hell, that is, thou wilt not leave me under the power of death,
and vers. 27. the phrase is varied, and there it is said, in the same sense, Thou wilt not leave My soul in hell, that is, thou wilt not leave me under the power of death,
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that is, Mortality is destroyed, the state of Corruption and Death are dissolved, or, as the Apostle elswhere expresses it, Mortality is swallowed up of Life.
that is, Mortality is destroyed, the state of Corruption and Death Are dissolved, or, as the Apostle elsewhere Expresses it, Mortality is swallowed up of Life.
For the confirmation of both which interpretations, I will add the Observation of Learned men upon that Article of our Creed, where Christ is said to have descended NONLATINALPHABET into Hell. They note, that in very few of the ancient Creeds those words [ NONLATINALPHABET ] are to be found;
For the confirmation of both which interpretations, I will add the Observation of Learned men upon that Article of our Creed, where christ is said to have descended into Hell. They note, that in very few of the ancient Creeds those words [ ] Are to be found;
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and especially that where-ever they are to be found, there those other words [ dead and buried ] are left out, save onely in the Aquileian Creed, where indeed both the phrases are used.
and especially that wherever they Are to be found, there those other words [ dead and buried ] Are left out, save only in the Aquileian Creed, where indeed both the phrases Are used.
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Whereupon it follows, that in the sense of Antiquity Death and NONLATINALPHABET, or to be in NONLATINALPHABET, (which we render Hell, ) and to be in the state of death, were tantamount expressions.
Whereupon it follows, that in the sense of Antiquity Death and, or to be in, (which we render Hell,) and to be in the state of death, were tantamount expressions.
And thus I have, according to my promise with all possible brevity explained the Doctrine of my Text. Let me now crave leave to press the Consequences of this Doctrine (upon your Practice) suitably to the present occasion, and I will conclude.
And thus I have, according to my promise with all possible brevity explained the Doctrine of my Text. Let me now crave leave to press the Consequences of this Doctrine (upon your Practice) suitably to the present occasion, and I will conclude.
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Lastly, Since our Saviour hath Prophesied, that all the Gates of Hell shall not prevail against it, let us all, that love God's Church, bear up our selves against all Discouragements and Despondencies on the truth and infallibility of his Prediction. I. APPLIC. Touching the first;
Lastly, Since our Saviour hath Prophesied, that all the Gates of Hell shall not prevail against it, let us all, that love God's Church, bear up our selves against all Discouragements and Despondencies on the truth and infallibility of his Prediction. I. APPLICATION. Touching the First;
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Observe what glorious things the Apostle speaks Hebr. 12. 22, 23, 24. Ye are come to mount Sion, to the City of the living God, to the heavenly Jerusalem, to an innumerable company of Angels, to the general Assembly and Church of the First-born whose names are written in Heaven, to God the Judge of all, to Jesus the Mediator of the new Covenant,
Observe what glorious things the Apostle speaks Hebrew 12. 22, 23, 24. You Are come to mount Sion, to the city of the living God, to the heavenly Jerusalem, to an innumerable company of Angels, to the general Assembly and Church of the Firstborn whose names Are written in Heaven, to God the Judge of all, to jesus the Mediator of the new Covenant,
God's Church is his Family, which he especially takes care of and provides for. He that is of it, is under the Shechinah, the wing of the Divine Majesty, and his special Providence.
God's Church is his Family, which he especially Takes care of and provides for. He that is of it, is under the Shechinah, the wing of the Divine Majesty, and his special Providence.
there are dispensed the lively Oracles of God, there hath he provided a constant succession of Dispensers of the bread of life, to fit it to all needs and all Capacities.
there Are dispensed the lively Oracles of God, there hath he provided a constant succession of Dispensers of the bred of life, to fit it to all needs and all Capacities.
Is it a small security to our minds, or satisfaction to our Consciences, that we are not left to the deceits and whispers of a private spirit, to personal conjectures or secret insinuations,
Is it a small security to our minds, or satisfaction to our Consciences, that we Are not left to the Deceits and whispers of a private Spirit, to personal Conjectures or secret insinuations,
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Is it not a great encouragement of our Prayers, when we are fortified against the just reflections upon our own meanness and demerits, by the concurrent Prayers of all God's people,
Is it not a great encouragement of our Prayers, when we Are fortified against the just reflections upon our own meanness and demerits, by the concurrent Prayers of all God's people,
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Is it a small advantage to joyn in that holy Leaguer, and besiege Heaven by conjoyned and ardent importunities? Coimus in coetum, (saith Tertullian) ut ad Deum quasi manu factâ precationibus ambiamus orantes.
Is it a small advantage to join in that holy Leaguer, and besiege Heaven by conjoined and Ardent importunities? Come in Coetum, (Says Tertullian) ut ad God quasi manu factâ precationibus ambiamus Orantes.
Is it not a mighty matter, to have our Faith strengthened and enlivened, our Love inflamed, our Comforts raised by the holy Communion? Will not the flame of others kindle our Zeal and Affections? And shall it not put us into an ecstasie of Devotion, to see as it were Christ crucified before our eyes, opening his Arms to us,
Is it not a mighty matter, to have our Faith strengthened and enlivened, our Love inflamed, our Comforts raised by the holy Communion? Will not the flame of Others kindle our Zeal and Affections? And shall it not put us into an ecstasy of Devotion, to see as it were christ Crucified before our eyes, opening his Arms to us,
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Shall Tully break out in a kind of ecstasie, O philosophia, unus dies ex proeceptis tuis actus peccanti immortalitati est anteponendus? and shall not we much rather break out with the Psalmist, A day in thy courts is better than a thousand;
Shall Tully break out in a kind of ecstasy, O philosophia, Unus dies ex proeceptis tuis actus Sinning immortalitati est anteponendus? and shall not we much rather break out with the Psalmist, A day in thy Courts is better than a thousand;
The Primitive Christians had such an esteem of the dignity and Privilege of the Church, that Coetu arceri, to be Excommunicate, was so dreadfull a doom,
The Primitive Christians had such an esteem of the dignity and Privilege of the Church, that Coetu arceri, to be Excommunicate, was so dreadful a doom,
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Nam judicatur magno cum pondere, ut apud certos de Dei conspectu, summúmque futuri Judicii proejudicium est, si quis ità deliquerit, ut à communione orationis & omnis sacri commercii relegetur, saith Tertullian in his Apology for Christianity.
Nam judicatur magno cum ponder, ut apud Certos de Dei conspectu, summúmque Future Judicii proejudicium est, si quis ità deliquerit, ut à communion orationis & omnis sacri commercii relegetur, Says Tertullian in his Apology for Christianity.
And who is there that hath been conversant in Church-Antiquity, that hath not observed what repentance and tears ▪ what solicitations and intercessions, what humble prostration of themselves were used by those that were fallen under the Censures of the Church, to obtain restitution to Peace and Pardon? And who that remembers this would ever have thought there should have come a time,
And who is there that hath been conversant in Church-Antiquity, that hath not observed what Repentance and tears ▪ what solicitations and intercessions, what humble prostration of themselves were used by those that were fallen under the Censures of the Church, to obtain restitution to Peace and Pardon? And who that remembers this would ever have Thought there should have come a time,
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give me leave (being in this place) to recommend to you very earnestly the doing all the honour and service you can to the Church of Christ. Put the case we have but slender Encouragements,
give me leave (being in this place) to recommend to you very earnestly the doing all the honour and service you can to the Church of christ. Put the case we have but slender Encouragements,
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For assure our selves, that if we slight their Persons, and dispute their Injunctions, we teach other men to despise them and our selves too, and ruine the whole.
For assure our selves, that if we slight their Persons, and dispute their Injunctions, we teach other men to despise them and our selves too, and ruin the Whole.
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John forbids him, saying, I have need to be baptized of thee, &c. And it is certain our Saviour had no need of Baptism, having no stain of Sin upon him:
John forbids him, saying, I have need to be baptised of thee, etc. And it is certain our Saviour had no need of Baptism, having no stain of since upon him:
that is, saith Hugo Grotius, it became the Son of God and Saviour of the World, to give publick honour and veneration to the Ministry of John the Baptist.
that is, Says Hugo Grotius, it became the Son of God and Saviour of the World, to give public honour and veneration to the Ministry of John the Baptist.
And most certainly, what became our Saviour towards him, who (as he acknowledges) was not worthy to unloose his shooe latchet, must needs become us towards those that God and man have made our Superiours.
And most Certainly, what became our Saviour towards him, who (as he acknowledges) was not worthy to unloose his shoe latchet, must needs become us towards those that God and man have made our Superiors.
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and such other matters of decency, to the reasons he gives of his judgment in those affairs he subjoyns these words, vers. 16. But if any man seem to be contentious, we have no such Custom, neither the Churches of God.
and such other matters of decency, to the Reasons he gives of his judgement in those affairs he subjoins these words, vers. 16. But if any man seem to be contentious, we have no such Custom, neither the Churches of God.
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we must therefore gain upon men by love and gentleness, oblige them by condescension and goodness, not exasperate and drive them from the Church by passion and frowardness.
we must Therefore gain upon men by love and gentleness, oblige them by condescension and Goodness, not exasperate and drive them from the Church by passion and frowardness.
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It is recorded by several Historians, that when the Persians had wasted Greece, and amongst other instances of Barbarity had also burnt down the Temples of their Gods;
It is recorded by several Historians, that when the Persians had wasted Greece, and among other instances of Barbarity had also burned down the Temples of their God's;
but left them as they were, that they might be Monuments of the Persians Barbarism, and keep up in the Greeks an everlasting odium and detestation of them.
but left them as they were, that they might be Monuments of the Persians Barbarism, and keep up in the Greeks an everlasting odium and detestation of them.
But Pausanias, on the other side, observes it to have been the wisdom of the Macedonians, that in none of their Conquests they ever erected any Trophies,
But Pausanias, on the other side, observes it to have been the Wisdom of the Macedonians, that in none of their Conquests they ever erected any Trophies,
lest whilst they perpetuated the Memory of their Victories, they perpetuated also the Quarrel, and provoked their Enemies to an immortal shame and hatred,
lest while they perpetuated the Memory of their Victories, they perpetuated also the Quarrel, and provoked their Enemies to an immortal shame and hatred,
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Therefore, my Brethren, let not us only have our Loins girt, but our Lamps burning: That if any shall have the folly to reproach our way as a cold formal Devotion, we may effectually convince and shame them by the Holiness of our Lives, the Heavenliness of our Minds, by a great and quick sence of God, and a remarkable Devotion.
Therefore, my Brothers, let not us only have our Loins girded, but our Lamps burning: That if any shall have the folly to reproach our Way as a cold formal Devotion, we may effectually convince and shame them by the Holiness of our Lives, the Heavenliness of our Minds, by a great and quick sense of God, and a remarkable Devotion.
S. Hierom observes of the Platonists and Stoicks, that they were wont to hold their Conferences and disputes commonly in the Porches of the Temples:
S. Hieronymus observes of the Platonists and Stoics, that they were wont to hold their Conferences and disputes commonly in the Porches of the Temples:
Let the Sanctity of God's House, wherein we daily minister, and the Majesty of the living God we serve, awaken and keep alive in us a constant Gravity, and quick sense of Piety.
Let the Sanctity of God's House, wherein we daily minister, and the Majesty of the living God we serve, awaken and keep alive in us a constant Gravity, and quick sense of Piety.
Let us encourage our selves touching the estate and prosperity of the Church by the Prediction of our Saviour, that all the Gates of Hell shall not prevnil against it.
Let us encourage our selves touching the estate and Prosperity of the Church by the Prediction of our Saviour, that all the Gates of Hell shall not prevnil against it.
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Though Ammon and Amalek, the Philistines and Inhabitants of Tyre, I mean, though Atheist, Sceptick, Papist, Fanatick, all combine against it, the Prediction of our Saviour shall stand.
Though Ammon and Amalek, the philistines and Inhabitants of Tyre, I mean, though Atheist, Sceptic, Papist, Fanatic, all combine against it, the Prediction of our Saviour shall stand.
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Josephus reports of the Jewish Priests, that when Pompey 's Army rushed rudely into the Temple of Jerusalem, when the Priests were busie about the Sacrifice,
Josephus reports of the Jewish Priests, that when Pompey is Army rushed rudely into the Temple of Jerusalem, when the Priests were busy about the Sacrifice,
They, it seems, considered they were doing their duty, and imployed in God's work, and therefore did not doubt but he would defend them and bear them out.
They, it seems, considered they were doing their duty, and employed in God's work, and Therefore did not doubt but he would defend them and bear them out.
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or weakness of Faith and Courage, as to grow despondent, and say with David at a low ebb of mind, We shall one day fall by the hand of Saul: but rather imitate that bravery of his with which he dismay'd and conquered Goliah; The Lord delivered me from the mouth of the Lion,
or weakness of Faith and Courage, as to grow despondent, and say with David At a low ebb of mind, We shall one day fallen by the hand of Saul: but rather imitate that bravery of his with which he dismayed and conquered Goliath; The Lord Delivered me from the Mouth of the lion,
Look over the History of all Times and Countreys, of all States and Kingdoms, and consider if ever any orderly and considerable Society in the world was dissolved otherwise,
Look over the History of all Times and Countries', of all States and Kingdoms, and Consider if ever any orderly and considerable Society in the world was dissolved otherwise,
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Let it not be true in every instance, especially in this fatal one, that the children of this world (much less the subjects of the Kingdom of Darkness) are wiser than the children of light.
Let it not be true in every instance, especially in this fatal one, that the children of this world (much less the subject's of the Kingdom of Darkness) Are Wiser than the children of Light.
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A SERMON Preached before The Right Honourable THE Lord MAYOR and ALDERMEN Of the CITY of LONDON. ACTS xvii. Verse 31. Because he hath appointed a day, in the which he will judge the World in righteousness, by that Man whom he hath ordained, whereof he hath given assurance unto all Men, in that he hath raised him from the dead.
A SERMON Preached before The Right Honourable THE Lord MAYOR and ALDERMEN Of the CITY of LONDON. ACTS xvii. Verse 31. Because he hath appointed a day, in the which he will judge the World in righteousness, by that Man whom he hath ordained, whereof he hath given assurance unto all Men, in that he hath raised him from the dead.
THE words are part of a discourse or Sermon of S. Paul before the Court of the Areopagites, a Senate or Consistory of Judges, famous in those days for the severest Wisdom, Gravity, Integrity.
THE words Are part of a discourse or Sermon of S. Paul before the Court of the Areopagites, a Senate or Consistory of Judges, famous in those days for the Severest Wisdom, Gravity, Integrity.
The occasion was this, St. Paul coming to Athens, (a City equally remarkable for Learning and Liberty, Superstition and Curiosity) there publishes the Gospel,
The occasion was this, Saint Paul coming to Athens, (a city equally remarkable for Learning and Liberty, Superstition and Curiosity) there publishes the Gospel,
Hereupon two Sects of Philosophers at once encounter him, viz. the Epicureans and the Stoicks. The former of these, instead of a God and a Wise Providence to make and govern the world, brought in Fortune or Blind Chance to bear all the sway.
Hereupon two Sects of Philosophers At once encounter him, viz. the Epicureans and the Stoics. The former of these, instead of a God and a Wise Providence to make and govern the world, brought in Fortune or Blind Chance to bear all the sway.
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and which with Adamantine bonds tied up the hands both of God and Man. The Epicurean devesting God of his Providence and consequently of all interest in the world;
and which with Adamantine bonds tied up the hands both of God and Man. The Epicurean divesting God of his Providence and consequently of all Interest in the world;
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a God and a Providence, to the exclusion both of Fate and Fortune. And then secondly, from the nature and very notion of God, he infers the folly and absurdity of all their Pagan Superstitions;
a God and a Providence, to the exclusion both of Fate and Fortune. And then secondly, from the nature and very notion of God, he infers the folly and absurdity of all their Pagan Superstitions;
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and then in conclusion presses them to Repentance by the mighty argument in my Text, Because God hath appointed a day in the which he will judge the world, &c. In which words I observe these Five particulars.
and then in conclusion presses them to Repentance by the mighty argument in my Text, Because God hath appointed a day in the which he will judge the world, etc. In which words I observe these Five particulars.
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For the more clear apprehension of the full importance of which, it is to be noted, that there are Two parts or Branches of Divine Providence, The former, that by which he takes notice of the Actions and Carriage of men in this life;
For the more clear apprehension of the full importance of which, it is to be noted, that there Are Two parts or Branches of Divine Providence, The former, that by which he Takes notice of the Actions and Carriage of men in this life;
the latter, that by which he brings men to account in the other world, and rewards and punishes them respectively to such their actions and carriage here.
the latter, that by which he brings men to account in the other world, and rewards and Punishes them respectively to such their actions and carriage Here.
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and distinguishes of the carriage of Men in this world, it were impossible there should be any Judgment to come, at least not a Judgment in Righteousness;
and Distinguishes of the carriage of Men in this world, it were impossible there should be any Judgement to come, At least not a Judgement in Righteousness;
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And on the other hand if there were no Judgment to come, it were to no purpose (but a meer troublesome curiosity as the Epicureans suppose) for God to concern himself about the affairs of Mankind here below.
And on the other hand if there were no Judgement to come, it were to no purpose (but a mere troublesome curiosity as the Epicureans suppose) for God to concern himself about the affairs of Mankind Here below.
For it is by no means reasonable to think that an holy, wise and just Majesty should remark the vast difference there is to be found between Man and Man,
For it is by no means reasonable to think that an holy, wise and just Majesty should remark the vast difference there is to be found between Man and Man,
and yet should content himself with that imperfect distribution of rewards and punishments, which virtue and vice respectively meet withal in this world.
and yet should content himself with that imperfect distribution of rewards and punishments, which virtue and vice respectively meet withal in this world.
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It is the Soul of all Religion, for what doth the notion or the belief of a God signifie, (although we should imagine him to be never so great, glorious and happy) if he will not trouble himself with Government,
It is the Soul of all Religion, for what does the notion or the belief of a God signify, (although we should imagine him to be never so great, glorious and happy) if he will not trouble himself with Government,
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But if God distinguishes of Men and Actions here, and will indeed judge the world hereafter, this comes home to Mens interests, and awakens their Consciences;
But if God Distinguishes of Men and Actions Here, and will indeed judge the world hereafter, this comes home to Men's interests, and awakens their Consciences;
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And there may be such a Potent Confederacy of wicked Men, as that they shall out-face humane justice, in which case, what shall keep the world from running into confusion,
And there may be such a Potent Confederacy of wicked Men, as that they shall outface humane Justice, in which case, what shall keep the world from running into confusion,
it is this Enacts the Laws of Society in the Consciences of Men. This guards the Thrones of Princes, and secures the Tribunal of the Magistrate. But to proceed,
it is this Enacts the Laws of Society in the Consciences of Men. This guards the Thrones of Princes, and secures the Tribunal of the Magistrate. But to proceed,
And indeed it is worthy of observation, that in all the great passages of Divine Providence, he hath passed such an immutable decree upon them, that the time of their event and completion can be no more casual and contingent than the very things themselves.
And indeed it is worthy of observation, that in all the great passages of Divine Providence, he hath passed such an immutable Decree upon them, that the time of their event and completion can be no more casual and contingent than the very things themselves.
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Again 2 Chron. 36. 21. God had decreed to punish the Nation of the Jews with 70 years Captivity in Babylon, and precisely upon the expiration of that term, when the Word of the Lord spoken by the mouth of Jeremiah was finished, God put it into the heart of Cyrus to proclaim them liberty.
Again 2 Chronicles 36. 21. God had decreed to Punish the nation of the jews with 70 Years Captivity in Babylon, and precisely upon the expiration of that term, when the Word of the Lord spoken by the Mouth of Jeremiah was finished, God put it into the heart of Cyrus to proclaim them liberty.
And it hath pleased the Divine Majesty to be thus punctual, especially in this great affair we are speaking of, (amongst other reasons best known to his infinite wisdom,) for this end, that he might more effectually awaken the secure world, who are apt to put far from them the evil day, and to convince them of the certainty of the Judgment, by the definition of the day on which it shall be held; but this brings me to III. The third observable, namely, That as the day of Judgment is set, so the person of the Judge is also constituted and ordained;
And it hath pleased the Divine Majesty to be thus punctual, especially in this great affair we Are speaking of, (among other Reasons best known to his infinite Wisdom,) for this end, that he might more effectually awaken the secure world, who Are apt to put Far from them the evil day, and to convince them of the certainty of the Judgement, by the definition of the day on which it shall be held; but this brings me to III. The third observable, namely, That as the day of Judgement is Set, so the person of the Judge is also constituted and ordained;
In the first place, it is wonderful decorous and becoming the Divine Majesty, and righteous towards the person of our Saviour, that he who humbled himself to take our nature upon him,
In the First place, it is wondered decorous and becoming the Divine Majesty, and righteous towards the person of our Saviour, that he who humbled himself to take our nature upon him,
and therein to fulfil exactly the divine Law, and after that to suffer death for our redemption, should in reward of this obedience and humiliation be exalted to be the Judge of the world, which he died for:
and therein to fulfil exactly the divine Law, and After that to suffer death for our redemption, should in reward of this Obedience and humiliation be exalted to be the Judge of the world, which he died for:
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So the Apostle interprets to us this divine Oeconomy, Phil. 2. 9. Because being in the form of God, he made himself of no reputation, but humbled himself and became obedient unto death,
So the Apostle interprets to us this divine Oeconomy, Philip 2. 9. Because being in the from of God, he made himself of no reputation, but humbled himself and became obedient unto death,
That the divine Majesty will not oppress us with his own Glory, nor imploy an Arch-Angel to pass judgment upon us, who as he hath had no commerce with a body of flesh and blood, cannot have sufficient compassion of our infirmities,
That the divine Majesty will not oppress us with his own Glory, nor employ an Arch-Angel to pass judgement upon us, who as he hath had no commerce with a body of Flesh and blood, cannot have sufficient compassion of our infirmities,
What can any man wish in his own favour more than this? If God should give us leave to chuse our own Judge, what choice could we make better for our selves, than that man whom God hath ordained? But how shall I be assured of this happiness, that I shall have so merciful a Judge ▪ that we are resolved of
What can any man wish in his own favour more than this? If God should give us leave to choose our own Judge, what choice could we make better for our selves, than that man whom God hath ordained? But how shall I be assured of this happiness, that I shall have so merciful a Judge ▪ that we Are resolved of
but how doth that assure us of this great and comfortable point? It is true the Resurrection of our Saviour did denote him to be some great and extraordinary person,
but how does that assure us of this great and comfortable point? It is true the Resurrection of our Saviour did denote him to be Some great and extraordinary person,
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the Evidence therefore lies in this, Our Saviour Christ Jesus whilest he was in the world had often declared, that he was appointed by God to judge the quick and dead,
the Evidence Therefore lies in this, Our Saviour christ jesus whilst he was in the world had often declared, that he was appointed by God to judge the quick and dead,
now in this case when God shall accordingly so wonderfully raise him from the dead (as we know he did) what is it less than Gods setting his Seal to his Commission,
now in this case when God shall accordingly so wonderfully raise him from the dead (as we know he did) what is it less than God's setting his Seal to his Commission,
I will therefore for the present dismiss them, and apply my self wholly to this single point, from which I hope to offer something not unworthy your patience and attention.
I will Therefore for the present dismiss them, and apply my self wholly to this single point, from which I hope to offer something not unworthy your patience and attention.
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No where in all the Scripture doth righteousness signifie rigour or summum Jus: as when God is said to be a righteous God, it is not meant that he is extreme to mark what is done amiss;
No where in all the Scripture does righteousness signify rigour or summum Jus: as when God is said to be a righteous God, it is not meant that he is extreme to mark what is done amiss;
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or when he is said to judge righteous Judgment, it is not to be thought that he will rigidly insist upon his own right, without consideration of any thing but himself, that he will make no allowance,
or when he is said to judge righteous Judgement, it is not to be Thought that he will rigidly insist upon his own right, without consideration of any thing but himself, that he will make no allowance,
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but it is first to be considered, that the Apostle there alludes to a distinction well known amongst the Jewish Doctors, which was of some use to their purposes,
but it is First to be considered, that the Apostle there alludes to a distinction well known among the Jewish Doctors, which was of Some use to their Purposes,
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but especially it is to be considered, that there those two terms righteousness and goodness are put in opposition to shew their distinct notions in abstracto, and not in concreto, or as they are in the subject;
but especially it is to be considered, that there those two terms righteousness and Goodness Are put in opposition to show their distinct notions in abstracto, and not in Concrete, or as they Are in the Subject;
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But to come home to the business, the full of my observation touching he Scripture notion of the phrase in my Text is this, that NONLATINALPHABET or righteousness is always used there in a comprehensive sen•e,
But to come home to the business, the full of my observation touching he Scripture notion of the phrase in my Text is this, that or righteousness is always used there in a comprehensive sen•e,
so are the Greek words NONLATINALPHABET, &c. used interchangeably for one another in the New Testament, as it were easie to make out by abundance of instances, if it were necessary.
so Are the Greek words, etc. used interchangeably for one Another in the New Testament, as it were easy to make out by abundance of instances, if it were necessary.
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Take one passage for all out of the Hymn we sing daily out of the last Verse of the 98. Psalm, In righteousness shall he judge the world, and the people with equity.
Take one passage for all out of the Hymn we sing daily out of the last Verse of the 98. Psalm, In righteousness shall he judge the world, and the people with equity.
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The result of this observation touching this phrase of Scripture is, That although in humane Tribunals we distinguish between Courts of Law and of Equity,
The result of this observation touching this phrase of Scripture is, That although in humane Tribunals we distinguish between Courts of Law and of Equity,
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as he pleases, from whence it comes to pass, that more and greater advantages are conferred upon some certain persons or people than other, who notwithstanding were antecedently no better or more deserving than others,
as he Pleases, from whence it comes to pass, that more and greater advantages Are conferred upon Some certain Persons or people than other, who notwithstanding were antecedently no better or more deserving than Others,
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yet (by the improvement of those Talents he hath afforded) he expects to find a difference in the attainment and temper of those he consigns to a different state for all eternity:
yet (by the improvement of those Talents he hath afforded) he expects to find a difference in the attainment and temper of those he consigns to a different state for all eternity:
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and such as have sinned under the Law shall be judged by the Law; yet still the proceedings are just and equal, because they are according to mens deeds,
and such as have sinned under the Law shall be judged by the Law; yet still the proceedings Are just and equal, Because they Are according to men's Deeds,
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And besides, wherefore is the Judge said to be the searcher of hearts, if he proceed proleptically upon bare resolution or determination? Why is he said to separate the Sheep from the Goats,
And beside, Wherefore is the Judge said to be the searcher of hearts, if he proceed proleptically upon bore resolution or determination? Why is he said to separate the Sheep from the Goats,
that is, he will neither acquit nor condemn any man or men whatsoever, in consideration, of external circumstances, either because the• are learned or unlearned, noble or ignoble, rich or poor;
that is, he will neither acquit nor condemn any man or men whatsoever, in consideration, of external Circumstances, either Because the• Are learned or unlearned, noble or ignoble, rich or poor;
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This the holy Scripture every where acquits •od of, and part•cularly the Apostle S Peter, who had by reason of his Jewish Education been under other apprehensions formerly, proclaims with admiration, Acts 10 34. I perceive of a truth that God is no respecter of persons:
This the holy Scripture every where acquits •od of, and part•cularly the Apostle S Peter, who had by reason of his Jewish Education been under other apprehensions formerly, proclaims with admiration, Acts 10 34. I perceive of a truth that God is no respecter of Persons:
As for kindred and family, the Jews were wont to bear themselves in hand with their lineage and descent, that they were Abrahams seed: as if because God gave them the good Land of Canaan for the sake of that good man (without any desert of their own) therefore he had so intailed his favours upon them, that they could not miscarry in the other world neither;
As for kindred and family, the jews were wont to bear themselves in hand with their lineage and descent, that they were Abrahams seed: as if Because God gave them the good Land of Canaan for the sake of that good man (without any desert of their own) Therefore he had so intailed his favours upon them, that they could not miscarry in the other world neither;
and most certainly if ever any plea of this kind could be admitted in that Court, it would be this descent from Abraham the friend of God and Father of the faithful:
and most Certainly if ever any plea of this kind could be admitted in that Court, it would be this descent from Abraham the friend of God and Father of the faithful:
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but John the Baptist plainly told them the vanity of this hope, Mat. 3. 8. requiring them to bring forth fruits worthy of repentance and amendment of life,
but John the Baptist plainly told them the vanity of this hope, Mathew 3. 8. requiring them to bring forth fruits worthy of Repentance and amendment of life,
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If long and earnest prayers and importunities would prevail with this Judge, he would never have foretold us, that those which shall come and cry Lord, Lord, open to us, should be commanded to depart accursed.
If long and earnest Prayers and importunities would prevail with this Judge, he would never have foretold us, that those which shall come and cry Lord, Lord, open to us, should be commanded to depart accursed.
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3. Thirdly, So just and righteous will be the proceedings at this great Tribunal, that as no man shall be saved for the righteousness of another, (without the personal and peculiar qualifications for a state of glory, wrought by the grace of God upon his own Soul,) so neither shall any man be damned for the sin of another,
3. Thirdly, So just and righteous will be the proceedings At this great Tribunal, that as no man shall be saved for the righteousness of Another, (without the personal and peculiar qualifications for a state of glory, wrought by the grace of God upon his own Soul,) so neither shall any man be damned for the since of Another,
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God indeed threatens in the second Commandment, That he will punish the iniquity of the fathers upon the children to the third and fourth generation of them that hate him;
God indeed threatens in the second Commandment, That he will Punish the iniquity of the Father's upon the children to the third and fourth generation of them that hate him;
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and from thence it seems the self applauding Jews took up an opprobrious proverb against the Almighty, Ezek. 18. saying, The fathers have eaten sowre Grapes,
and from thence it seems the self applauding jews took up an opprobrious proverb against the Almighty, Ezekiel 18. saying, The Father's have eaten sour Grapes,
for being the posterity of wicked progenitors, or at least that God by an act of prerogative translated the punishment from the offending parents to their innocent children;
for being the posterity of wicked progenitors, or At least that God by an act of prerogative translated the punishment from the offending Parents to their innocent children;
and agreeably hereunto they have a saying, yet extant in their writings, to this effect, Non est vindicta super Israelem in qua non est pulvis vituli aurei, that in all the Divine inflictions upon the whole race of the Jews there was still a spice of the Golden calf.
and agreeably hereunto they have a saying, yet extant in their writings, to this Effect, Non est Vindictae super Israel in qua non est Pulvis Calfs Aurei, that in all the Divine inflictions upon the Whole raze of the jews there was still a spice of the Golden calf.
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for so he vindicates his own proceedings in the aforesaid Text of Ezekiel, and assures them, that if any Son had never so wicked Parents or Progenitors,
for so he vindicates his own proceedings in the aforesaid Text of Ezekielem, and assures them, that if any Son had never so wicked Parents or Progenitors,
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yet if he seeing the evil of their ways should depart from it, and do that which was righteous and good, he should save his Soul alive, he should not die.
yet if he seeing the evil of their ways should depart from it, and do that which was righteous and good, he should save his Soul alive, he should not die.
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and a reparation of all the seeming irregularities of providence aforetime, then I say shall it be most conspicuously true, that the Sons shall not bear the in•quity of the Fathers,
and a reparation of all the seeming irregularities of providence aforetime, then I say shall it be most conspicuously true, that the Sons shall not bear the in•quity of the Father's,
for as no Laws are tolerable when they are rigorously strained and severely applied, so none are harsh and difficult that meet with a fair and equitable interpretation.
for as no Laws Are tolerable when they Are rigorously strained and severely applied, so none Are harsh and difficult that meet with a fair and equitable Interpretation.
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Now touching this the tenor of the whole Gospel assures us, that our merciful Judge will not watch advantages against men, will not insist upon punctilio's,
Now touching this the tenor of the Whole Gospel assures us, that our merciful Judge will not watch advantages against men, will not insist upon punctilio's,
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but principally looks at the sincerity of mens intentions, agreeably to which we have ground given us comfortably to expect, that he will advance our good duties to as high a value as they are capable of,
but principally looks At the sincerity of men's intentions, agreeably to which we have ground given us comfortably to expect, that he will advance our good duties to as high a valve as they Are capable of,
for so he expresses himself, Mat. 25. 34. when speaking to those on his right hand, he saith, Come ye blessed of my father, inherit a kingdom prepared for you, &c. for I was hungry and ye gave me meat, I was thirsty and ye gave me drink, I was a stranger and ye took me in, &c. And then when, Verse 37. the righteous (wondering at this Divine Goodness,
for so he Expresses himself, Mathew 25. 34. when speaking to those on his right hand, he Says, Come you blessed of my father, inherit a Kingdom prepared for you, etc. for I was hungry and you gave me meat, I was thirsty and you gave me drink, I was a stranger and you took me in, etc. And then when, Verse 37. the righteous (wondering At this Divine goodness,
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when saw we thee a stranger and took thee in, &c. Verse 40. the King graciously replies, Verily I say unto you, inasmuch as ye have done it to one of the least of these my Brethren, ye have done it unto me;
when saw we thee a stranger and took thee in, etc. Verse 40. the King graciously replies, Verily I say unto you, inasmuch as you have done it to one of the least of these my Brothers, you have done it unto me;
and that at the most advantageous season, when he comes in all his glory, and hath Crowns and Kingdoms to bestow, in the most important and critical time,
and that At the most advantageous season, when he comes in all his glory, and hath Crowns and Kingdoms to bestow, in the most important and critical time,
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for when the righteous say, Lord when saw we thee an hungred, &c. as if they had said (with infinite joy and admiration) When Lord had we the happiness to give any such demonstrations of love to thee,
for when the righteous say, Lord when saw we thee an hungered, etc. as if they had said (with infinite joy and admiration) When Lord had we the happiness to give any such demonstrations of love to thee,
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as thou graciously imputest to us? When had we the opportunity to oblige so great a friend? He replies, Inasmuch as ye have done it to the least of these, &c. as if he had said, I know the sincerity of your intentions,
as thou graciously imputest to us? When had we the opportunity to oblige so great a friend? He replies, Inasmuch as you have done it to the least of these, etc. as if he had said, I know the sincerity of your intentions,
and I take notice of the virtuous temper from whence those actions of yours proceeded; 'tis the heart I value more than the thing done, or the opportunity of doing;
and I take notice of the virtuous temper from whence those actions of yours proceeded; it's the heart I valve more than the thing done, or the opportunity of doing;
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And then on the other side, (for the failings and infirmities of men,) this merciful Judge will make all the favourable allowances that can consist with justice;
And then on the other side, (for the failings and infirmities of men,) this merciful Judge will make all the favourable allowances that can consist with Justice;
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he considers the weakness of our judgments, the suddenness of our passions, the disadvantage of our constitution, the power of temptation, the subtilty of objections, the prevalence of customs, the contagion of example;
he considers the weakness of our Judgments, the suddenness of our passion, the disadvantage of our constitution, the power of temptation, the subtlety of objections, the prevalence of customs, the contagion of Exampl;
5. Fifthly and lastly, The admirable equity of the great and final Judgment, is this, That the glory and happiness of good Men in the other world shall be encreased proportionably to the measures of their difficulties, sufferings and calamities here in this world.
5. Fifthly and lastly, The admirable equity of the great and final Judgement, is this, That the glory and happiness of good Men in the other world shall be increased proportionably to the measures of their difficulties, sufferings and calamities Here in this world.
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And in like manner, those that have been eminently good, under great disadvantages and discouragements in a dark age, amidst an evil and adulterous generation,
And in like manner, those that have been eminently good, under great disadvantages and discouragements in a dark age, amid an evil and adulterous generation,
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and where Satans throne was, these shall hear that Eulogy, Well done good and faithful servant, thou hast been faithful in a few things, be thou ruler over much.
and where Satan throne was, these shall hear that Eulogy, Well done good and faithful servant, thou hast been faithful in a few things, be thou ruler over much.
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for by this means at last God clears up and vindicates the whole course of his providence, which though like some great Rivers, it seems to run under ground,
for by this means At last God clears up and vindicates the Whole course of his providence, which though like Some great rivers, it seems to run under ground,
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But this as well as the shortness of my time, puts me in mind to make some practical reflections on what hath been delivered, wherein for brevity sake I will couch all I have to say under this one following address of application, and conclude.
But this as well as the shortness of my time, puts me in mind to make Some practical reflections on what hath been Delivered, wherein for brevity sake I will couch all I have to say under this one following address of application, and conclude.
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That neither profit may tempt us, nor pleasure allure us, nor power imbolden us, nor privacy incourage us to do that thing which we cannot answer at that Judgment-seat.
That neither profit may tempt us, nor pleasure allure us, nor power embolden us, nor privacy encourage us to do that thing which we cannot answer At that Judgment seat.
It is that which natural Light suggests to us, as well as Revelation, and which our very Consciences cannot but suspect (if they do not believe) in spight of Sophistry and all the arts of Infidelity.
It is that which natural Light suggests to us, as well as Revelation, and which our very Consciences cannot but suspect (if they do not believe) in spite of Sophistry and all the arts of Infidelity.
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When S. Paul preached to Felix of Righteousness, Temperance, and Judgment to come, he, though a sensual Pagan, trembles at the Sermon, and had no other way to compose his countenance,
When S. Paul preached to Felix of Righteousness, Temperance, and Judgement to come, he, though a sensual Pagan, trembles At the Sermon, and had no other Way to compose his countenance,
What shall we say then to them that defie and challenge God Almighty, crying, God judge me, God damn me? Alas unhappy Men, he will judge you sure enough,
What shall we say then to them that defy and challenge God Almighty, crying, God judge me, God damn me? Alas unhappy Men, he will judge you sure enough,
It is very worthily accounted the great privilege of an English Subject, that he is never condemned without a Jury of his Neighbours and equals, such as may be supposed to know his life and circumstances,
It is very worthily accounted the great privilege of an English Subject, that he is never condemned without a Jury of his Neighbours and equals, such as may be supposed to know his life and Circumstances,
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And it is the unspeakable consolation of all sincerely good Men, against all their failings and infirmities, that we are tried before such a Judge, that having been in our nature, felt our infirmities,
And it is the unspeakable consolation of all sincerely good Men, against all their failings and infirmities, that we Are tried before such a Judge, that having been in our nature, felt our infirmities,
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S. Gregory Nazianzen observes of S. Basil, that such and so remarkable was his wonted mildness and benignity, that a smile from his was a grave censure,
S. Gregory Nazianzen observes of S. Basil, that such and so remarkable was his wonted mildness and benignity, that a smile from his was a grave censure,
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but now to see a two edged sword proceed out of the mouth of the Lamb, Christ Jesus, to see him that was all love and goodness, come in flaming fire to take vengeance, to hear him that was always used to open his mouth in blessings, say, Go ye cursed into everlasting fire prepared for the Devil and his Angels.
but now to see a two edged sword proceed out of the Mouth of the Lamb, christ jesus, to see him that was all love and Goodness, come in flaming fire to take vengeance, to hear him that was always used to open his Mouth in blessings, say, Go you cursed into everlasting fire prepared for the devil and his Angels.
Let it therefore be the most intent thought, and the most sollicitous care of all of us both great and small, that we may be effectually provided for this day ▪ To that end, Let us judge our selves, that we may not be judged of the Lord, i. e.
Let it Therefore be the most intent Thought, and the most solicitous care of all of us both great and small, that we may be effectually provided for this day ▪ To that end, Let us judge our selves, that we may not be judged of the Lord, i. e.
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and by applications to the mercy of God in the propitiatory sacrifice of our Lord Jesus. And herewithal let us imbrace cordially the whole Gospel in all the dimensions of it;
and by applications to the mercy of God in the propitiatory sacrifice of our Lord jesus. And herewithal let us embrace cordially the Whole Gospel in all the dimensions of it;
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In a word, let us remember that which sure we can never forget, how our Saviour describing the transactions of the last Judgment, lays great stress upon actions of charity and compassion,
In a word, let us Remember that which sure we can never forget, how our Saviour describing the transactions of the last Judgement, lays great stress upon actions of charity and compassion,
when he saith, Come ye blessed, &c. for I was an hungred and ye fed me, thirsty and ye gave me drink, naked and ye cloathed me, sick and in prison, and ye came unto me.
when he Says, Come you blessed, etc. for I was an hungered and you fed me, thirsty and you gave me drink, naked and you clothed me, sick and in prison, and you Come unto me.
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IT hath always been accounted, if not an Argument of Wisdom, yet a sign of an hopeful Temper and a Capacity for the attainment of it, to ask a discreet and pertinent Question:
IT hath always been accounted, if not an Argument of Wisdom, yet a Signen of an hopeful Temper and a Capacity for the attainment of it, to ask a discreet and pertinent Question:
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nor with a captious interrogatory to intangle our Saviour in his Speech, but with a becoming gravity and sincerity to inquire about the great affair of another World.
nor with a captious interrogatory to entangle our Saviour in his Speech, but with a becoming gravity and sincerity to inquire about the great affair of Another World.
In the first place Ʋ. 20. he is said to be a young man, and yet the warmth and vigour of youth, together with the common presumption of having long to live in this world, did not abate his concern for the life to come. Again Ʋ. 2•. he is said to be a rich man;
In the First place Ʋ. 20. he is said to be a young man, and yet the warmth and vigour of youth, together with the Common presumption of having long to live in this world, did not abate his concern for the life to come. Again Ʋ. 2•. he is said to be a rich man;
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First, That the other World (or a life after this present) is a matter of that great moment and importance, that no thinking man can chuse but have his mind run upon it, and be inquisitive about it.
First, That the other World (or a life After this present) is a matter of that great moment and importance, that not thinking man can choose but have his mind run upon it, and be inquisitive about it.
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Lastly, He that desires an interest in the World to come, is very absurd and unreasonable to hope for it, without doing some good thing for the attainment of it.
Lastly, He that Desires an Interest in the World to come, is very absurd and unreasonable to hope for it, without doing Some good thing for the attainment of it.
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If upon supposition of the truth or probability of such a state, the enjoyment of it had not been matter of vast consequence a rich man would not have troubled himself, nor our Saviour, about it.
If upon supposition of the truth or probability of such a state, the enjoyment of it had not been matter of vast consequence a rich man would not have troubled himself, nor our Saviour, about it.
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forasmuch as this is one of the peculiar Characters of humane Nature, and our Privilege above Beasts, that whereas they are wholly taken up with what is present and before them, Mankind hath a further scope, reflects upon what is past,
forasmuch as this is one of the peculiar Characters of humane Nature, and our Privilege above Beasts, that whereas they Are wholly taken up with what is present and before them, Mankind hath a further scope, reflects upon what is past,
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Nor is this sollicitude about the future a meer curiosity or extravagancy of the mind (as Atheistical Men would suggest to us) but very rational, as well as natural:
Nor is this solicitude about the future a mere curiosity or extravagancy of the mind (as Atheistical Men would suggest to us) but very rational, as well as natural:
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if there were no such thing? And although it should be granted, that these things amount not to a Demonstration, that therefore there is a Life hereafter;
if there were no such thing? And although it should be granted, that these things amount not to a Demonstration, that Therefore there is a Life hereafter;
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Whether I shall survive the Ruins of my Body, and in another State reap the Fruit of my present Labours? Nay, that is not the bottom of the Case neither;
Whither I shall survive the Ruins of my Body, and in Another State reap the Fruit of my present Labours? Nay, that is not the bottom of the Case neither;
And it is further very observable, That this Question is not only of great moment, with respect to the other World (when that time comes) but is also of mighty Influence upon the Management of the present Life.
And it is further very observable, That this Question is not only of great moment, with respect to the other World (when that time comes) but is also of mighty Influence upon the Management of the present Life.
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Whether he shall dare to do bravely for his Prince and Country, or any other excellent Purpose, out of a Sense of Honour and Gallantry? For it is evident, that if we have no Concern after Death, Cowardice and Baseness is the greatest Wisdom;
Whither he shall Dare to do bravely for his Prince and Country, or any other excellent Purpose, out of a Sense of Honour and Gallantry? For it is evident, that if we have no Concern After Death, Cowardice and Baseness is the greatest Wisdom;
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Again, Suppose a Man to be in Adversity, what counsels shall he take, and how shall he behave himself? Whether shall he sullenly sit down in Desperation,
Again, Suppose a Man to be in Adversity, what Counsels shall he take, and how shall he behave himself? Whither shall he sullenly fit down in Desperation,
Propos. II. Whosoever seriously and ingenuously considers the Question about a World to come, or eternal Life, will easily be resolved in the Affirmative, That there is such a State.
Propos. II Whosoever seriously and ingenuously considers the Question about a World to come, or Eternal Life, will Easily be resolved in the Affirmative, That there is such a State.
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for besides that Contumaciae Deus nullum dedit remedium, God himself hath never provided means, nor intended the satisfaction of the Obstinate and Contumacious.
for beside that Contumaciae Deus nullum dedit remedium, God himself hath never provided means, nor intended the satisfaction of the Obstinate and Contumacious.
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But the meaning of the Proposition is agreeable to that saying of Tertullian, Qui studuerit intelligere, cogere & credere, He that candidly and honestly applies his mind to the business, shall find it not easie to resist the evidence for it.
But the meaning of the Proposition is agreeable to that saying of Tertullian, Qui studuerit intelligere, cogere & Believe, He that candidly and honestly Applies his mind to the business, shall find it not easy to resist the evidence for it.
For they observed, that in all the changes of things, and in the various revolutions of Matter and Body, not the least Atome of Matter was lost in the Universe;
For they observed, that in all the changes of things, and in the various revolutions of Matter and Body, not the least Atom of Matter was lost in the Universe;
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Especially seeing that Souls, and all intellectual Beings, are pure and uncompounded, and admit not of contrary Principles (in their Constitution) to combate with,
Especially seeing that Souls, and all intellectual Beings, Are pure and uncompounded, and admit not of contrary Principles (in their Constitution) to combat with,
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nor is their Incredulity to be imputed to their Sagacity (as they would have it thought) but either to their Immodesty, in requiring unreasonable Evidence,
nor is their Incredulity to be imputed to their Sagacity (as they would have it Thought) but either to their Immodesty, in requiring unreasonable Evidence,
But whatever the case be, as to natural Light, and whether that can give sufficient security of another World or no, it matters not much now that we have Divine Revelation;
But whatever the case be, as to natural Light, and whither that can give sufficient security of Another World or no, it matters not much now that we have Divine Revelation;
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for he that doth but look into the Gospel, will find Life and Immortality thereby brought to Light, and Eternal Life written (almost) upon every Page thereof.
for he that does but look into the Gospel, will find Life and Immortality thereby brought to Light, and Eternal Life written (almost) upon every Page thereof.
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and he shall not go away unsatisfied in this great particular: For upon supposition of the Truth, and reality of our Saviour's Resurrection and Ascension:
and he shall not go away unsatisfied in this great particular: For upon supposition of the Truth, and reality of our Saviour's Resurrection and Ascension:
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and then rising again eating and drinking, and conversing with his Disciples forty days together, can doubt whether a Soul can exist after the Body is dead? And who that considers him visibly ascending up to Heaven, in the Presence of so many Witnesses, can doubt of another World, besides that we at present live, and breathe in?
and then rising again eating and drinking, and conversing with his Disciples forty days together, can doubt whither a Soul can exist After the Body is dead? And who that considers him visibly ascending up to Heaven, in the Presence of so many Witnesses, can doubt of Another World, beside that we At present live, and breathe in?
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3. Third Observation, That he who is perswaded, that there is such a thing as eternal Life really to be obtained, cannot chuse but passionately desire to have a share in it.
3. Third Observation, That he who is persuaded, that there is such a thing as Eternal Life really to be obtained, cannot choose but passionately desire to have a share in it.
The reason is plain and obvious, because eternal life is so great a good, that a man must be supposed to hate himself, that can do otherwise than desire it.
The reason is plain and obvious, Because Eternal life is so great a good, that a man must be supposed to hate himself, that can do otherwise than desire it.
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Such an estate as this is so unspeakable a good, as that it falls not under the election of our wills, there is no freedom of choice in this case, we must desire it whether we will or no, if we believe it;
Such an estate as this is so unspeakable a good, as that it falls not under the election of our wills, there is no freedom of choice in this case, we must desire it whither we will or no, if we believe it;
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and they were so transported with the admirable News, that they were ready to make away themselves, that they might presently enter into possession of that blessed estate of Immortality, which was represented to them.
and they were so transported with the admirable News, that they were ready to make away themselves, that they might presently enter into possession of that blessed estate of Immortality, which was represented to them.
Now for the proof of this, the holy Scripture is so express and full, that I should exceed the limits of time allotted for this Discourse, should I but mention the passages;
Now for the proof of this, the holy Scripture is so express and full, that I should exceed the Limits of time allotted for this Discourse, should I but mention the passages;
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I will therefore excuse my self that labour, and you the exercise of your patience therein, and instead thereof put you in mind, That there needs no Scripture in the case,
I will Therefore excuse my self that labour, and you the exercise of your patience therein, and instead thereof put you in mind, That there needs no Scripture in the case,
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when they have done well and worthily, that they are then erected with hope, and kindly warmed in their breasts with Peace and Joy, that they can look up towards God with delight,
when they have done well and worthily, that they Are then erected with hope, and kindly warmed in their breasts with Peace and Joy, that they can look up towards God with delight,
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Yet in regard there may be mistakes in the application of it, and all mistakes in an affair of this nature, are of perillous consequence to the Souls of men;
Yet in regard there may be mistakes in the application of it, and all mistakes in an affair of this nature, Are of perilous consequence to the Souls of men;
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First, And first for the clearing of this matter, it is to be understood, That whatever good things are expected to be done by us in order to eternal life;
First, And First for the clearing of this matter, it is to be understood, That whatever good things Are expected to be done by us in order to Eternal life;
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Therefore Secondly, When we suppose that something is to be done by us in order to the attainment of everlasting life, it is not to be understood exclusively of the Grace of God,
Therefore Secondly, When we suppose that something is to be done by us in order to the attainment of everlasting life, it is not to be understood exclusively of the Grace of God,
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but that I observe several of the Ancients, and particularly S. Jerom and St. Austin have thought this to be the errour of the person who propounds the question in my Text, i. e. they look upon this young man as a Pelagian as it were by anticipation:
but that I observe several of the Ancients, and particularly S. Jerome and Saint Austin have Thought this to be the error of the person who propounds the question in my Text, i. e. they look upon this young man as a Pelagian as it were by anticipation:
Alas! poor man, you take wrong measures of your own sufficiency, you think that no other Grace of God is necessary to you but the revelation of the Divine Will;
Alas! poor man, you take wrong measures of your own sufficiency, you think that no other Grace of God is necessary to you but the Revelation of the Divine Will;
But Thirdly and principally, that which I think especially usefull to be noted for the right understanding of this business is, That when the inquiry is made touching what is to be done in order to eternal life:
But Thirdly and principally, that which I think especially useful to be noted for the right understanding of this business is, That when the inquiry is made touching what is to be done in order to Eternal life:
the meaning is not, that any one or more single acts (how good and excellent soever) separate from an habitual holy life, can qualifie any Man for eternal life;
the meaning is not, that any one or more single acts (how good and excellent soever) separate from an habitual holy life, can qualify any Man for Eternal life;
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For it is very reasonable to think so well of the generality of Mankind (at least of such of them as to whom the Gospel is made known and eternal life propounded) that there is scarcely any one Duty so hard and difficult, but would be undertaken for once by any Man,
For it is very reasonable to think so well of the generality of Mankind (At least of such of them as to whom the Gospel is made known and Eternal life propounded) that there is scarcely any one Duty so hard and difficult, but would be undertaken for once by any Man,
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There was a mighty Zeal upon several of the Christians in the Primitive times to suffer Martyrdom for their Profession? insomuch that divers of them were ready to accuse themselves before they were delated,
There was a mighty Zeal upon several of the Christians in the Primitive times to suffer Martyrdom for their Profession? insomuch that diverse of them were ready to accuse themselves before they were delated,
The principal of which were agreeable to that which I am now discoursing, viz. That (whatever they might think) it was certainly more difficult in it self to weather out the storm at Sea,
The principal of which were agreeable to that which I am now discoursing, viz. That (whatever they might think) it was Certainly more difficult in it self to weather out the storm At Sea,
It is certain, that a Man cannot be supposed to be willing to give all his Goods to feed the Poor, without a great measure of Charity to Men, at least as we ordinarily understand that expression;
It is certain, that a Man cannot be supposed to be willing to give all his Goods to feed the Poor, without a great measure of Charity to Men, At least as we ordinarily understand that expression;
I think I may take it for granted also, that if any single Acts of Virtue would carry a Man to Heaven, they would be such as these mentioned by the Apostle, i. e. either Liberality to the Poor, or Martyrdom for Christ.
I think I may take it for granted also, that if any single Acts of Virtue would carry a Man to Heaven, they would be such as these mentioned by the Apostle, i. e. either Liberality to the Poor, or Martyrdom for christ.
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It was a Question often, and upon several occasions propounded to our Saviour by the Jews, Master, Which is the great Commandment of the Law? They, it seems, had a corrupt Opinion amongst them, That God set such a value upon some of his Laws above the rest, that if any Man would come up to those, he might easily be dispensed with in neglect of the other:
It was a Question often, and upon several occasions propounded to our Saviour by the jews, Master, Which is the great Commandment of the Law? They, it seems, had a corrupt Opinion among them, That God Set such a valve upon Some of his Laws above the rest, that if any Man would come up to those, he might Easily be dispensed with in neglect of the other:
Whereupon there arose very hot Disputes among them, which might be the darling Precept; and here some were for Circumcision, as the ancientest Law, and of most general Obligation;
Whereupon there arose very hight Disputes among them, which might be the darling Precept; and Here Some were for Circumcision, as the Ancientest Law, and of most general Obligation;
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others for Sacrifice, as that whereby they thought they might expiate all other omissions: One or other of these they were all apt to think to be the Critical points of Salvation.
Others for Sacrifice, as that whereby they Thought they might expiate all other omissions: One or other of these they were all apt to think to be the Critical points of Salvation.
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And they being frugal Men of their Labour and Devotion, come to our Saviour (perhaps secretly with design to expose him to the Odium of one Party or other,
And they being frugal Men of their Labour and Devotion, come to our Saviour (perhaps secretly with Design to expose him to the Odium of one Party or other,
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But our Saviour being aware as well of their malicious Designs, as of the falseness of their Hypothesis, refers always those that ask him the Question,
But our Saviour being aware as well of their malicious Designs, as of the falseness of their Hypothesis, refers always those that ask him the Question,
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For he replies, All these have I kept from my youth up? What lack I yet? As if he had said, I am very sensible, that without universal Obedience to the Laws of God, I cannot approve my self to his Divine Majesty;
For he replies, All these have I kept from my youth up? What lack I yet? As if he had said, I am very sensible, that without universal obedience to the Laws of God, I cannot approve my self to his Divine Majesty;
therefore my enquiry further is, If there be not a Crisis in the business, I mean, something that may be done more effectually to secure me of my desires?
Therefore my enquiry further is, If there be not a Crisis in the business, I mean, something that may be done more effectually to secure me of my Desires?
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But his meaning is, That such noble and generous Actions as this, where-ever they are performed in conjunction with an Holy Life (as aforesaid) give mighty proofs of Sincerity, are Arguments of an hearty love to God,
But his meaning is, That such noble and generous Actions as this, wherever they Are performed in conjunction with an Holy Life (as aforesaid) give mighty proofs of Sincerity, Are Arguments of an hearty love to God,
But withal, because the success is of infinite importance, especially because we cannot but be conscious to our selves, that we have in many things either through ignorance, surprisal,
But withal, Because the success is of infinite importance, especially Because we cannot but be conscious to our selves, that we have in many things either through ignorance, surprisal,
therefore the wisest way to secure so great a Stake ▪ is not to content our selves with an ordinary diligence in performance of express Duties, much less with a passive unblamableness;
Therefore the Wisest Way to secure so great a Stake ▪ is not to content our selves with an ordinary diligence in performance of express Duties, much less with a passive unblamableness;
We cannot but be sensible, that our present Life wears away apace, Death making his daily approaches towards us, and the great concern of Eternity draws on:
We cannot but be sensible, that our present Life wears away apace, Death making his daily Approaches towards us, and the great concern of Eternity draws on:
When Naaman the Assyrian went to the Prophet to be cured of his Leprosie, the Prophet bid him go wash seven times in Jordan, &c. the great Man took pet at the usage;
When Naaman the assyrian went to the Prophet to be cured of his Leprosy, the Prophet bid him go wash seven times in Jordan, etc. the great Man took pet At the usage;
But a wise Servant of his retinue, took the freedom to admonish him, saying, If the Prophet had bid thee do some great thing, wouldst not thou have done it? How much more when he saith only, Wash and be clean?
But a wise Servant of his retinue, took the freedom to admonish him, saying, If the Prophet had bid thee do Some great thing, Wouldst not thou have done it? How much more when he Says only, Wash and be clean?
What would not most Men give for a continuance of this present life, which yet is little else but care and fear, folly and jealousie, pain and sickness,
What would not most Men give for a Continuance of this present life, which yet is little Else but care and Fear, folly and jealousy, pain and sickness,
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and at last ends in Death? Yet at what rate would Men be content to purchase (if it was but) Hezekiah 's Lease of fifteen years addition to the usual term of living? But to live for ever, for ever!
and At last ends in Death? Yet At what rate would Men be content to purchase (if it was but) Hezekiah is Lease of fifteen Years addition to the usual term of living? But to live for ever, for ever!
Shall a little ease, a little pleasure, a little money tempt me to be content to be eternally damned? Shall Heaven and everlasting Blessedness seem dear to me at the price of these?
Shall a little ease, a little pleasure, a little money tempt me to be content to be eternally damned? Shall Heaven and everlasting Blessedness seem dear to me At the price of these?
Is it not better to deny our selves a little ease here, that we may rest for ever with Abraham and the Patriarchs in the Kingdom of God? Is it not better to forego a little momentary pleasure at present,
Is it not better to deny our selves a little ease Here, that we may rest for ever with Abraham and the Patriarchs in the Kingdom of God? Is it not better to forego a little momentary pleasure At present,
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so we may inherit a Kingdom in the World to come? Doth not every discreet Man value a great deal in Reversion, rather than a little in possession? Eternity is not far off, there is but the Lease of one short life between us and Heaven;
so we may inherit a Kingdom in the World to come? Does not every discreet Man valve a great deal in Reversion, rather than a little in possession? Eternity is not Far off, there is but the Lease of one short life between us and Heaven;
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There are others, which the same Divine Providence hath placed in a crowd of business, their Province is to be Examples of Prudence and Justice in the Management of it,
There Are Others, which the same Divine Providence hath placed in a crowd of business, their Province is to be Examples of Prudence and justice in the Management of it,
To others he hath given great Riches and plentiful Accommodations, their Duty is to be rich in good works, that is, that they do actions of Charity, Piety and Beneficence as great as their Fortunes;
To Others he hath given great Riches and plentiful Accommodations, their Duty is to be rich in good works, that is, that they do actions of Charity, Piety and Beneficence as great as their Fortune's;
that their hearts be as large as their Estates, and their Abundance be demonstrated by their accomplishing such good Works as others cannot undertake, rather than by indulging themselves such satisfactions as others cannot pretend to.
that their hearts be as large as their Estates, and their Abundance be demonstrated by their accomplishing such good Works as Others cannot undertake, rather than by indulging themselves such satisfactions as Others cannot pretend to.
Besides these, there are some Men whom God hath endued with great Parts and Wit, from these he expects they should imploy their Wit for God and Religion, that they should assert the cause of Virtue and Piety against the rude assaults of Atheistical Men.
Beside these, there Are Some Men whom God hath endued with great Parts and Wit, from these he expects they should employ their Wit for God and Religion, that they should assert the cause of Virtue and Piety against the rude assaults of Atheistical Men.
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A SERMON Preached before The Right Honourable THE Lord MAYOR and ALDERMEN Of the CITY of LONDON. PSALM xcvii. Vers 1. The Lord reigneth, let the Earth rejoice;
A SERMON Preached before The Right Honourable THE Lord MAYOR and ALDERMEN Of the CITY of LONDON. PSALM xcvii. Vers 1. The Lord Reigneth, let the Earth rejoice;
VVHether this Psalm was penned by Moses upon occasion of the Victory obtained over Sihon King of Heshb•n, as the first Omen of Israel 's success in the Conquest of the promised Land? (as the Jewish writers think) Or, Whether it was composed by David upon the recovery of his Throne and Kingdom,
Whether this Psalm was penned by Moses upon occasion of the Victory obtained over Sihon King of Heshb•n, as the First Omen of Israel is success in the Conquest of the promised Land? (as the Jewish writers think) Or, Whither it was composed by David upon the recovery of his Throne and Kingdom,
Whether the same David indited it, upon the huge inlargement of his Dominions, by the addition of all those bordering Countries, his Conquest whereof we have recorded 1 Chron. 18. (as seems most probable.)
Whither the same David Indited it, upon the huge enlargement of his Dominions, by the addition of all those bordering Countries, his Conquest whereof we have recorded 1 Chronicles 18. (as seems most probable.)
And like as at the inauguration of some virtuous and brave Prince, or especially upon some glorious specimen or instance of his Wisdom and Prowess in the conduct of Affairs, it is usual for the people to make mighty shouts and acclamations:
And like as At the inauguration of Some virtuous and brave Prince, or especially upon Some glorious specimen or instance of his Wisdom and Prowess in the conduct of Affairs, it is usual for the people to make mighty shouts and acclamations:
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So here is the shout of a King in my Text, and all the World is summoned to celebrate the glories of this great Monarch Jehovah. The Lord reigneth, let the Earth rejoice;
So Here is the shout of a King in my Text, and all the World is summoned to celebrate the Glories of this great Monarch Jehovah. The Lord Reigneth, let the Earth rejoice;
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The Doctrine of a Providence (and especially such an one as the Text speaks of) being the only consideration able to allay our Passions, to abate our Fears, to remove our Jealousies, to cure our Melancholies,
The Doctrine of a Providence (and especially such an one as the Text speaks of) being the only consideration able to allay our Passion, to abate our Fears, to remove our Jealousies, to cure our Melancholies,
I cannot imagine that any one that hears me should phansie this expression to give countenance to a Fifth Monarchy (as they call it) as if such an interest in the Government of the World was hereby asserted to the Divine Majesty,
I cannot imagine that any one that hears me should fancy this expression to give countenance to a Fifth Monarchy (as they call it) as if such an Interest in the Government of the World was hereby asserted to the Divine Majesty,
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and so being subordinate cannot be repugnant to him: (Besides this I say) it is evident that David, who (I suppose) indited this Psalm, reigned at this time as a Temporal Prince,
and so being subordinate cannot be repugnant to him: (Beside this I say) it is evident that David, who (I suppose) Indited this Psalm, reigned At this time as a Temporal Prince,
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And as little can I suspect that any should be so unreasonable, as to think that the supposition of a Divine Providence should supersede and discharge the use and efficacy of second causes,
And as little can I suspect that any should be so unreasonable, as to think that the supposition of a Divine Providence should supersede and discharge the use and efficacy of second Causes,
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This is that which was darkly and figuratively, but elegantly exprest by the Prophet Ezekiel in his first Chapter, where the course of second causes is compared to the Wheels of a Chariot, which run on in a Road with a mighty carier;
This is that which was darkly and figuratively, but elegantly expressed by the Prophet Ezekielem in his First Chapter, where the course of second Causes is compared to the Wheels of a Chariot, which run on in a Road with a mighty carrier;
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2. Which is to make plain and demonstrative proof of this assertion, that so we may discover a just foundation for that joy and triumph which the Text calls for upon that occasion;
2. Which is to make plain and demonstrative proof of this assertion, that so we may discover a just Foundation for that joy and triumph which the Text calls for upon that occasion;
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Secondly, My second Argument shall be from the Spirit of Prophecy, or from all those Predictions of things to come, which have been verified in real effects in any age of the World.
Secondly, My second Argument shall be from the Spirit of Prophecy, or from all those Predictions of things to come, which have been verified in real effects in any age of the World.
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For it is evident, that he who certainly foretells what is to come, must see through all the series of causes that tend to the production of such an effect,
For it is evident, that he who Certainly foretells what is to come, must see through all the series of Causes that tend to the production of such an Effect,
and especially if he define the very precise time and other circumstances answering to the accomplishment of the Event, his knowledge must be very accurate and intimate to the whole intrigue of causes.
and especially if he define the very precise time and other Circumstances answering to the accomplishment of the Event, his knowledge must be very accurate and intimate to the Whole intrigue of Causes.
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Then (whether men be able or no to discover the secret manner and means of this fore knowledge it matters not) it must be acknowledged, that he not only is privy to the Cabal,
Then (whither men be able or not to discover the secret manner and means of this before knowledge it matters not) it must be acknowledged, that he not only is privy to the Cabal,
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and the accomplishment was exact to a very day, as you find it observed, Exod. 12. 41, 42. the words are these, And it came to pass at the end of the four hundred and thirty years,
and the accomplishment was exact to a very day, as you find it observed, Exod 12. 41, 42. the words Are these, And it Come to pass At the end of the four hundred and thirty Years,
and also so much of the will of man concerned in the whole case, that of necessity there must be a governing Power as well as a foresight in the bringing it about;
and also so much of the will of man concerned in the Whole case, that of necessity there must be a governing Power as well as a foresight in the bringing it about;
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For most assuredly, if ever the course of things hath been interrupted and brought into order again, there is plain evidence of a superiour Power and Management;
For most assuredly, if ever the course of things hath been interrupted and brought into order again, there is plain evidence of a superior Power and Management;
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Now, that there have such extraordinary things happened in the World, as this Argument supposes, the most Epicurean and Atheistical Wits do not altogether deny,
Now, that there have such extraordinary things happened in the World, as this Argument supposes, the most Epicurean and Atheistical Wits do not altogether deny,
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but endeavour to find out some wise salvo or other for them, upon natural Principles, in which enterprise they are as much forsaken of all true Reason and Philosophy,
but endeavour to find out Some wise salvo or other for them, upon natural Principles, in which enterprise they Are as much forsaken of all true Reason and Philosophy,
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for to resolve that into natural causes, which is either above them, or contrary to them, is the greatest instance of humor and folly that can be assigned.
for to resolve that into natural Causes, which is either above them, or contrary to them, is the greatest instance of humour and folly that can be assigned.
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They will observe, perhaps, that in the Plagues of Egypt, or in some of the miracles done in the Wilderness, there was some appearance of natural causes;
They will observe, perhaps, that in the Plagues of Egypt, or in Some of the Miracles done in the Wilderness, there was Some appearance of natural Causes;
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Or let them tell us ▪ how Men utterly unlearned (as the Apostles and other Primitive Disciples were) should be able to speak all kind of Languages on the sudden? how incurable Diseases should be healed? nay, Men be raised from the Dead by a word speaking:
Or let them tell us ▪ how Men utterly unlearned (as the Apostles and other Primitive Disciples were) should be able to speak all kind of Languages on the sudden? how incurable Diseases should be healed? nay, Men be raised from the Dead by a word speaking:
Fourthly, and lastly, I argue for a Providenee from the Conspiracy and Cooperation of all things that happen in the World, to a certain and uniform end, which cannot be without the direction and management of Divine Power and Wisdom.
Fourthly, and lastly, I argue for a Providence from the conspiracy and Cooperation of all things that happen in the World, to a certain and uniform end, which cannot be without the direction and management of Divine Power and Wisdom.
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or if they be acted by their respective necessary causes, yet those causes being often contrary to each other, no one end can be jointly pursued and carried on between them;
or if they be acted by their respective necessary Causes, yet those Causes being often contrary to each other, no one end can be jointly pursued and carried on between them;
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therefore when we see (all this contrariety notwithstanding) all things so attempered and adjusted, that they at last cooperate to one great purpose, viz. the glory of God, and the good of Men;
Therefore when we see (all this contrariety notwithstanding) all things so attempered and adjusted, that they At last cooperate to one great purpose, viz. the glory of God, and the good of Men;
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There are an infinite number of noble instances of this kind in all History and Experience, such as the afflictions of Joseph in Egypt, which God turned into a Blessing to Joseph, to all his Fathers Family;
There Are an infinite number of noble instances of this kind in all History and Experience, such as the afflictions of Joseph in Egypt, which God turned into a Blessing to Joseph, to all his Father's Family;
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Thus the Persecutions of the Church, which in the first aspect, looked like the most effectual way to suppress Christian Religion, proved in the issue, the most successful method of propagating of it.
Thus the Persecutions of the Church, which in the First aspect, looked like the most effectual Way to suppress Christian Religion, proved in the issue, the most successful method of propagating of it.
yet it proves nothing else in the conclusion, but a design to exercise, to try and confirm it, especially God so ordering the matter, that ordinarily the lives of such Men are intermixed,
yet it Proves nothing Else in the conclusion, but a Design to exercise, to try and confirm it, especially God so ordering the matter, that ordinarily the lives of such Men Are intermixed,
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the one affording them balast, and the other sails, that by the help of both together, they may steer an even course through the World toward Heaven.
the one affording them ballast, and the other sails, that by the help of both together, they may steer an even course through the World towards Heaven.
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This is the Argument of the Apostle, Rom. 8. 29. All things work together for good, to them that love God, &c. and that shall be my last argument for this great Point.
This is the Argument of the Apostle, Rom. 8. 29. All things work together for good, to them that love God, etc. and that shall be my last argument for this great Point.
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3. I come now to the third and last thing I propounded, viz. to shew the eminent and signal advantages that mankind hath by being under such a Providence, that so they may be sensible what cause they have to rejoice that the Lord reigneth: And this I represent in the six following particulars.
3. I come now to the third and last thing I propounded, viz. to show the eminent and signal advantages that mankind hath by being under such a Providence, that so they may be sensible what cause they have to rejoice that the Lord Reigneth: And this I represent in the six following particulars.
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for the mere reverence of his excellent nature will be utterly ineffectual, either to keep a Man steady and constant in the difficulties of a strict and devout life,
for the mere Reverence of his excellent nature will be utterly ineffectual, either to keep a Man steady and constant in the difficulties of a strict and devout life,
And therefore the Epicureans, for all their acknowledgment of a God, were reputed Atheistical by the wiser Sects of Philosophers, and that not unworthily;
And Therefore the Epicureans, for all their acknowledgment of a God, were reputed Atheistical by the Wiser Sects of Philosophers, and that not unworthily;
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and of all those Sacred Writings of Moses and the Prophets to awaken the World into the belief of such a presence of God in, and superintendence over the World. But I proceed.
and of all those Sacred Writings of Moses and the prophets to awaken the World into the belief of such a presence of God in, and superintendence over the World. But I proceed.
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Secondly, Not only the Internal Reason and Obligation to Religion is founded upon Providence, but also the External Profession of Christian Religion in special,
Secondly, Not only the Internal Reason and Obligation to Religion is founded upon Providence, but also the External Profession of Christian Religion in special,
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neither their wit nor its foolishness, neither their combined malice and union, nor its own animosities and distractions, have had their (otherwise probable and) natural effects upon it.
neither their wit nor its foolishness, neither their combined malice and Union, nor its own animosities and distractions, have had their (otherwise probable and) natural effects upon it.
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and approved it self to him and to the Laws of its Institution, so long it hath always been safe and flourishing, (at least if we except only the very infancy of the Christian Church and Religion, at which time it pleased the Divine Wisdom to work a greater Miracle of Providence than all the rest, in exposing his Church in so much weakness to such strength of opposition,
and approved it self to him and to the Laws of its Institution, so long it hath always been safe and flourishing, (At least if we except only the very infancy of the Christian Church and Religion, At which time it pleased the Divine Wisdom to work a greater Miracle of Providence than all the rest, in exposing his Church in so much weakness to such strength of opposition,
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But contrariwise, whensoever this Church or any Branch or Member of it, hath by wantonness and self-confidence, by pride and schism, by hypocrisie or prophaneness, forfeited this Divine protection;
But contrariwise, whensoever this Church or any Branch or Member of it, hath by wantonness and self-confidence, by pride and Schism, by hypocrisy or profaneness, forfeited this Divine protection;
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if Divine patience and moderate chastisements have not in due time reclaimed it, it hath by a severe act of the same Providence been most remarkably delivered up to confusion and barbarism:
if Divine patience and moderate chastisements have not in due time reclaimed it, it hath by a severe act of the same Providence been most remarkably Delivered up to confusion and barbarism:
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But lest any man who hath observed the horrible degeneracy, the hypocrisie and corruptions of the Church of Rome, and yet withal takes notice of the great pomp, splendor and prosperity which that Society enjoys, should make this an Objection against that which I am discoursing, I freely answer, That I think it hath pleased God to make that singular instance on purpose,
But lest any man who hath observed the horrible degeneracy, the hypocrisy and corruptions of the Church of Rome, and yet withal Takes notice of the great pomp, splendour and Prosperity which that Society enjoys, should make this an Objection against that which I am discoursing, I freely answer, That I think it hath pleased God to make that singular instance on purpose,
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and by an act of the same Providence by which he punishes other degenerate Churches, he hath kept up that debauched Church (just as he did those wicked and idolatrous Princes the Kings of Babylon and Assyria, &c.) to be a plague and a scourge whereby to chastise and reclaim other and better, but declining Churches.
and by an act of the same Providence by which he Punishes other degenerate Churches, he hath kept up that debauched Church (just as he did those wicked and idolatrous Princes the Kings of Babylon and Assyria, etc.) to be a plague and a scourge whereby to chastise and reclaim other and better, but declining Churches.
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not only in the Church of the Jews, but in all those once famous Christian Churches of Asia and Africa. Which whilst they were humble and holy, true to their Principles,
not only in the Church of the jews, but in all those once famous Christian Churches of Asia and Africa. Which while they were humble and holy, true to their Principles,
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neither their numbers nor their reputation, neither their former zeal nor their Apostolical foundation, could preserve them from ruine and barbarism. I proceed further.
neither their numbers nor their reputation, neither their former zeal nor their Apostolical Foundation, could preserve them from ruin and barbarism. I proceed further.
for it is not the Satellites of Princes, their Lifeguards that secure them, their Sword and Scepter that defends them, not their purple and all the Ensigns of Majesty;
for it is not the Satellites of Princes, their Lifeguards that secure them, their Sword and Sceptre that defends them, not their purple and all the Ensigns of Majesty;
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It was well observed by Sir Francis Bacon, that in some respects the condition of Crowned Heads and Soveraign Princes was more unhappy and uncomfortable than of meaner persons,
It was well observed by Sir Francis Bacon, that in Some respects the condition of Crowned Heads and Sovereign Princes was more unhappy and uncomfortable than of meaner Persons,
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Princes have but little scope for their desires or ambitions, but on the other side, by reason of their long Train, ill Fortune hath great Advantages against them.
Princes have but little scope for their Desires or ambitions, but on the other side, by reason of their long Train, ill Fortune hath great Advantages against them.
The number of the Conspirators was as the Sand upon the Seashore, that in the expression of Hushai they were able to fall upon David and his Handful of men with him, as the Dew falls upon the Ground;
The number of the Conspirators was as the Sand upon the Seashore, that in the expression of Hushai they were able to fallen upon David and his Handful of men with him, as the Due falls upon the Ground;
What becomes of David in this case? Who shall withstand this Torrent? Only Divine Providence, this divides the Waters, this dissolves that great black Cloud,
What becomes of David in this case? Who shall withstand this Torrent? Only Divine Providence, this divides the Waters, this dissolves that great black Cloud,
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and makes it fall in a gentle Dew (otherwise than Hushai intended) and the result is, That in a trice the same men strive who shall be the first and forwardest in setting David upon his Throne again.
and makes it fallen in a gentle Due (otherwise than Hushai intended) and the result is, That in a trice the same men strive who shall be the First and forwardest in setting David upon his Throne again.
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Therefore whatever Prince or Magistrate shall slight a Providence, they slight the best Fort of their Empire and Jurisdiction, they dismiss their Guards,
Therefore whatever Prince or Magistrate shall slight a Providence, they slight the best Fort of their Empire and Jurisdiction, they dismiss their Guards,
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and this is our proper refuge, when our Rights and Properties are invaded, to look up to God the supreme Potentate of the World, that he will restrain the exorbitances of his Ministers.
and this is our proper refuge, when our Rights and Properties Are invaded, to look up to God the supreme Potentate of the World, that he will restrain the exorbitances of his Ministers.
God is King of Kings, not only because he is above all other Princes, but because he restrains and controlls them, he makes and rules them, he invests and devests them.
God is King of Kings, not only Because he is above all other Princes, but Because he restrains and controls them, he makes and rules them, he invests and devests them.
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Cujus jussu homines nascuntur, ejus jussu Reges constituuntur, aptique illis qui ab ipsis in illis temporibus regnantur, said the great Saint Irenoeus, He that made men makes Kings,
Cujus jussu homines nascuntur, His jussu Reges constituuntur, aptique illis qui ab Ipse in illis temporibus regnantur, said the great Saint Irenaeus, He that made men makes Kings,
and is obliged by the honour and interest of his own supereminent Government to be tender of them, against all the Arbitrary Invasions of those under him.
and is obliged by the honour and Interest of his own supereminent Government to be tender of them, against all the Arbitrary Invasions of those under him.
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But perhaps some man will suspect, that it will look like Cowardice, if not Treachery (in confidence of a Providence) to neglect other means of security;
But perhaps Some man will suspect, that it will look like Cowardice, if not Treachery (in confidence of a Providence) to neglect other means of security;
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To which I answer, that if the Providence of God have afforded us other means that are lawful and warranted by the standing Law and Rule of his Word, we tempt God if we neglect them,
To which I answer, that if the Providence of God have afforded us other means that Are lawful and warranted by the standing Law and Rule of his Word, we tempt God if we neglect them,
but unless the means we use be as certainly and manifestly lawful and warrantable, as the cause we pretend to, shall be just and honourable, we shall but provoke Providence instead of subserving it.
but unless the means we use be as Certainly and manifestly lawful and warrantable, as the cause we pretend to, shall be just and honourable, we shall but provoke Providence instead of subserving it.
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But if I believe there is a God that over-looks me where-ever I am, that is tender of me, that can and will preserve me as long as he sees good, in spight of all evil designs or accidents:
But if I believe there is a God that overlooks me wherever I am, that is tender of me, that can and will preserve me as long as he sees good, in spite of all evil designs or accidents:
and these, whether they be publick or private, if a Man design a secret good thing, what can be the inducement to it? were can be the wisdom of giving himself the trouble about it,
and these, whither they be public or private, if a Man Design a secret good thing, what can be the inducement to it? were can be the Wisdom of giving himself the trouble about it,
I cannot upon this occasion forbear to take notice of a noble and memorable passage of the Roman Orator, in one of his Orations to the Senate of Rome, his words begin thus, Quàm volumus licet, patres conscripti, no amemus;
I cannot upon this occasion forbear to take notice of a noble and memorable passage of the Roman Orator, in one of his Orations to the Senate of Rome, his words begin thus, Quàm volumus licet, patres conscripti, no amemus;
nor the Carthaginians in craft and subtilty, nor the Greeks in learning and knowledge; and yet it is as certain, we have overcome and triumphed over all these Nations:
nor the Carthaginians in craft and subtlety, nor the Greeks in learning and knowledge; and yet it is as certain, we have overcome and triumphed over all these nations:
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Sixthly, But Sixthly and lastly, and to speak summarily, Providence is of unspeakable advantage and influence upon the spirits of Men, both in prosperity and adversity.
Sixthly, But Sixthly and lastly, and to speak summarily, Providence is of unspeakable advantage and influence upon the spirits of Men, both in Prosperity and adversity.
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Besides this (I say) it deserves the most serious consideration, that all worldly Prosperity is very little worth (even whilest it lasts) if there be no Providence.
Beside this (I say) it deserves the most serious consideration, that all worldly Prosperity is very little worth (even whilst it lasts) if there be no Providence.
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think what it is to be in a storm at Sea, where the Winds roar, the Sea rages, the Ship cracks, no Anchor-hold, no Shores to land upon, no comfort in Pilot or Governours of the Vessel, nothing but a prospect of death every way;
think what it is to be in a storm At Sea, where the Winds roar, the Sea rages, the Ship cracks, no Anchorhold, no Shores to land upon, no Comfort in Pilot or Governors of the Vessel, nothing but a prospect of death every Way;
But contrariwise, if a Man in all the dismal circumstances aforesaid, shall yet firmly believe a Providence that orders all things well and wisely, that can if he please bring a Man out of all those difficulties, that certainly will make all these work for his good,
But contrariwise, if a Man in all the dismal Circumstances aforesaid, shall yet firmly believe a Providence that order all things well and wisely, that can if he please bring a Man out of all those difficulties, that Certainly will make all these work for his good,
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Shall then a trifling Epicurean objection, nay, shall a Sceptical surmise, or a flash of Wit and Drollery, baffle us out of that wherein the honour of our natures consists,
Shall then a trifling Epicurean objection, nay, shall a Sceptical surmise, or a flash of Wit and Drollery, baffle us out of that wherein the honour of our nature's consists,
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He sees all things without difficulty or deception, manages all things without fatigue or weariness, governs all things with just order, judges without partiality, pities in all adversity, can relieve in all necessity,
He sees all things without difficulty or deception, manages all things without fatigue or weariness, governs all things with just order, judges without partiality, pities in all adversity, can relieve in all necessity,
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And pursuant of this belief let us in the Second place raise our affections to the highest pitch of triumph, let us make a shout as in the Text, The Lord reigneth, let the earth rejoice, let the multitude of the Isles be glad thereof:
And pursuant of this belief let us in the Second place raise our affections to the highest pitch of triumph, let us make a shout as in the Text, The Lord Reigneth, let the earth rejoice, let the multitude of the Isles be glad thereof:
Let our Prince and our Magistrates take courage against the rage or the follies, the numbers or combinations of evil Men, in consideration that they are the instruments of Divine Providence, the Lieutenants of God's Government,
Let our Prince and our Magistrates take courage against the rage or the follies, the numbers or combinations of evil Men, in consideration that they Are the Instruments of Divine Providence, the Lieutenants of God's Government,
Let the People be quiet, not listen to noise and rumours, but be sure to banish all disloyal thoughts of resorting to irregular means for the ass•rting their pretensions.
Let the People be quiet, not listen to noise and rumours, but be sure to banish all disloyal thoughts of resorting to irregular means for the ass•rting their pretensions.
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When Philip Melancton, otherwise a very wise and peaceable and mild-spirited person began to be out of humour with the then state of the World, Luther addresses to him in these words, Exorandus est Philippus ut desinat esse rector Mundi; q. d.
When Philip Melanchthon, otherwise a very wise and peaceable and mild-spirited person began to be out of humour with the then state of the World, Luther Addresses to him in these words, Exorandus est Philip ut Desinat esse rector Mundi; q. worser.
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To conclude, let us all lay aside our fears and our jealousies, our sighs and complaints, our melancholy and despondency, Is there not a balm in Gilead, is there no Physician there, Jer. 8. 22. Have we not a wise and a Powerful, a Glorious and a good Prince,
To conclude, let us all lay aside our fears and our jealousies, our sighs and complaints, our melancholy and despondency, Is there not a balm in Gilead, is there no physician there, Jer. 8. 22. Have we not a wise and a Powerful, a Glorious and a good Prince,
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a sullen uncomfortableness and dislike of our condition, our discontent with the state of affairs, is a kind of Sedition against Heaven, our murmuring is no better than a libelling of God's Government.
a sullen uncomfortableness and dislike of our condition, our discontent with the state of affairs, is a kind of Sedition against Heaven, our murmuring is no better than a libeling of God's Government.
THat this Chapter contains a Prophecy concerning the glorious times of the Gospel, is the general opinion of all Christian Interpreters both antient and modern (one only excepted that I know of.) Nor need we to relye upon the opinions of Men herein,
THat this Chapter contains a Prophecy Concerning the glorious times of the Gospel, is the general opinion of all Christian Interpreters both ancient and modern (one only excepted that I know of.) Nor need we to rely upon the opinions of Men herein,
1. That there shall be such a general confluence to the true Religion, and Worship of God, that the Society of the Church shall be full and numerous, verse 1. and 2. It shall come to pass in the last days, that the mountain of the house of the Lord shall be established on the top of the mountains,
1. That there shall be such a general confluence to the true Religion, and Worship of God, that the Society of the Church shall be full and numerous, verse 1. and 2. It shall come to pass in the last days, that the mountain of the house of the Lord shall be established on the top of the Mountains,
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2. That this great and conspicuous Society of the Church shall enjoy Peace and Tranquility, and neither suffer foreign invasion, nor intestine distractions.
2. That this great and conspicuous Society of the Church shall enjoy Peace and Tranquillity, and neither suffer foreign invasion, nor intestine distractions.
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Neither be harrassed by its enemies abroad, nor torn in pieces by animosities at home, verse 3. and 4. And he shall judge among many people and rebuke strong nations afar off,
Neither be Harassed by its enemies abroad, nor torn in Pieces by animosities At home, verse 3. and 4. And he shall judge among many people and rebuke strong Nations afar off,
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and a noble contention, who shall be most pious and devout, and a general resolution taken up by all those of the true Church to outvie all the blind zeal of others under false Religions, v. 5. For all people will walk every one in the name of his God,
and a noble contention, who shall be most pious and devout, and a general resolution taken up by all those of the true Church to outvie all the blind zeal of Others under false Religions, v. 5. For all people will walk every one in the name of his God,
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And that the happy concurrence of al these is requisite, to raise the state of Christianity to such a condition as may be answerable to what several other Prophecies hath given us ground to expect, (sometime or other) can as little be denied.
And that the happy concurrence of all these is requisite, to raise the state of Christianity to such a condition as may be answerable to what several other Prophecies hath given us ground to expect, (sometime or other) can as little be denied.
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Forasmuch as without the first of these, namely, if there be not such a confluence to the Church as that the Society thereof be full and numerous, it can scarcely be called Catholick,
Forasmuch as without the First of these, namely, if there be not such a confluence to the Church as that the Society thereof be full and numerous, it can scarcely be called Catholic,
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Without the second of these, viz. unless there be peace and tranquility as well as numbers in the Church, there will want the beauty and harmony which that glorious name requires.
Without the second of these, viz. unless there be peace and tranquillity as well as numbers in the Church, there will want the beauty and harmony which that glorious name requires.
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And lastly without the third, viz. unless true and fervent piety be in conjunction with both the former, all that external splendor and felicity will be but meer pomp and pageantry,
And lastly without the third, viz. unless true and fervent piety be in conjunction with both the former, all that external splendour and felicity will be but mere pomp and pageantry,
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Secondly, That all those Nations and People that have any God or Religion, do generally also express some zeal and devotion, some deference and regard to the Deity which they acknowledge, i. e.
Secondly, That all those nations and People that have any God or Religion, do generally also express Some zeal and devotion, Some deference and regard to the Deity which they acknowledge, i. e.
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and the better the Religion is which they are perswaded of and have imbraced, with so much the more ardent zeal and devotion they should treat that God and pursue that Religion:
and the better the Religion is which they Are persuaded of and have embraced, with so much the more Ardent zeal and devotion they should Treat that God and pursue that Religion:
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this is the ground of the emulation intimated in my Text, and the motive of that Resolution which it is prophesied shall actuate and inflame the Professors of the true Religion and the Worshippers of the true God, q. d. If all nations (Whatsoever God and Religion they have) will walk in the name of their Gods, with much more reason will we walk in the name of the Lord our God for ever and ever.
this is the ground of the emulation intimated in my Text, and the motive of that Resolution which it is prophesied shall actuate and inflame the Professors of the true Religion and the Worshippers of the true God, q. worser. If all Nations (Whatsoever God and Religion they have) will walk in the name of their God's, with much more reason will we walk in the name of the Lord our God for ever and ever.
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This is implied in my Text, though not exprest as the other two are, and the truth of it is attested by the observations of all Ages, Climates and Countries,
This is implied in my Text, though not expressed as the other two Are, and the truth of it is attested by the observations of all Ages, Climates and Countries,
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There is no Nation in the World either so soft and silly, or so savagely barbarous as to be utterly without any sense or perswasion of the being of a God, insomuch that even those who are either so dull or so unhappy,
There is no nation in the World either so soft and silly, or so savagely barbarous as to be utterly without any sense or persuasion of thee being of a God, insomuch that even those who Are either so dull or so unhappy,
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For indeed it seems to be inconceivable that such should become a People, or form themselves into a National Society, in regard there can be no foundation of Order or Polity without a God.
For indeed it seems to be inconceivable that such should become a People, or from themselves into a National Society, in regard there can be no Foundation of Order or Polity without a God.
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For how can that be a People or Nation, that hath no Laws, no Magistrates, no Principles of trust, no obligations of subjection and obedience? How shall Laws obtain any veneration,
For how can that be a People or nation, that hath no Laws, no Magistrates, no Principles of trust, no obligations of subjection and Obedience? How shall Laws obtain any veneration,
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or any security of Men's Lives or Fortunes, where no God is acknowledged to oblige the Consciences of Men? For it is apparent that Pacts and Covenants,
or any security of Men's Lives or Fortune's, where no God is acknowledged to oblige the Consciences of Men? For it is apparent that Pacts and Covenants,
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Whereas therefore some late Travellers tell us that they have discovered some whole Countries that live without any notion of a Deity or Religion, we must crave leave either to call in question the sufficiency of their intelligence,
Whereas Therefore Some late Travellers tell us that they have discovered Some Whole Countries that live without any notion of a Deity or Religion, we must crave leave either to call in question the sufficiency of their intelligence,
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and pay some remarkable Reverence towards the Deity ▪ This is expresly asserted in my Text, all Nations and People that have a God, however different their apprehensions of him may be amongst themselves,
and pay Some remarkable reverence towards the Deity ▪ This is expressly asserted in my Text, all nations and People that have a God, however different their apprehensions of him may be among themselves,
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And the reason of this is very evident, for the very Nature and Notion of God, is so vastly great and concerning, that it cannot ordinarily miss of affecting such men with the greatest seriousness and regard.
And the reason of this is very evident, for the very Nature and Notion of God, is so vastly great and Concerning, that it cannot ordinarily miss of affecting such men with the greatest seriousness and regard.
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I confess notwithstanding that Man as he is a Free Agent, and whose will is at liberty to overbear his judgment, may (if he please) with hold the Truth in unrighteousness, as the Apostle speaks;
I confess notwithstanding that Man as he is a Free Agent, and whose will is At liberty to overbear his judgement, may (if he please) with hold the Truth in unrighteousness, as the Apostle speaks;
and upon this account I must acknowledge it not to be utterly impossible, that he who in some measure believes God, may yet not only be careless and indifferent towards him, (that is, be void of all Piety and Devotion) but may also be scurrilous and profane too.
and upon this account I must acknowledge it not to be utterly impossible, that he who in Some measure believes God, may yet not only be careless and indifferent towards him, (that is, be void of all Piety and Devotion) but may also be scurrilous and profane too.
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Nevertheless it is manifest that such a man in so doing, doth violence to himself as well as to Religion, insomuch that it would be not only more manly and rational,
Nevertheless it is manifest that such a man in so doing, does violence to himself as well as to Religion, insomuch that it would be not only more manly and rational,
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I had rather (saith he) be buried in perpetual oblivion, and that men should say there was never any such man as Plutarch in the World, than that they should remember me under an ill Character,
I had rather (Says he) be buried in perpetual oblivion, and that men should say there was never any such man as Plutarch in the World, than that they should Remember me under an ill Character,
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yet whensoever we see in them a contumelious carriage towards God and Religion, we have too great cause to suspect that flat Atheism lies at the bottom,
yet whensoever we see in them a contumelious carriage towards God and Religion, we have too great cause to suspect that flat Atheism lies At the bottom,
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when profaneness floats at top, and that nothing but base-spiritedness and cowardice tempts them, rather to balk and contradict their principles than to own them.
when profaneness floats At top, and that nothing but base-spiritedness and cowardice tempts them, rather to balk and contradict their principles than to own them.
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For let a man have never so crude and imperfect apprehensions of a God, yet if he own him at all, he must acknowledge him to be (as the first so) the most perfect and excellent of Beings,
For let a man have never so crude and imperfect apprehensions of a God, yet if he own him At all, he must acknowledge him to be (as the First so) the most perfect and excellent of Beings,
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he then apprehends a mighty Majesty, invested with Infinite Power, Wisdom, Justice and Goodness, he considers God then as one that upholds him every moment, that doth him good every day,
he then apprehends a mighty Majesty, invested with Infinite Power, Wisdom, justice and goodness, he considers God then as one that upholds him every moment, that does him good every day,
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and by how much the more reasonable and excellent the Religion is which they have imbraced, by so much the more ardent and remarkable ought to be their zeal and devotion, If all nations that have a God walk in the name of their God,
and by how much the more reasonable and excellent the Religion is which they have embraced, by so much the more Ardent and remarkable ought to be their zeal and devotion, If all Nations that have a God walk in the name of their God,
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But that which I observe, and am now concerned to make good, is only, that it is most genuine, natural and reasonable, that the best Religion should be attended with the greatest devotion, and the most Holy Lives.
But that which I observe, and am now concerned to make good, is only, that it is most genuine, natural and reasonable, that the best Religion should be attended with the greatest devotion, and the most Holy Lives.
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nor yet like the brute Creatures carried away by the meer impressions of sensible objects ▪ but we are moved from within, are governed by principles of our own, we deliberate of our way,
nor yet like the brutus Creatures carried away by the mere impressions of sensible objects ▪ but we Are moved from within, Are governed by principles of our own, we deliberate of our Way,
but Protestants, and of the Church of England: and if I should go about at large to shew how much (upon that account) we have the advantage not only of Pagans,
but Protestants, and of the Church of England: and if I should go about At large to show how much (upon that account) we have the advantage not only of Pagans,
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but it would take up more time to do it as it deserves, than can now well be allowed, however I will crave leave to represent these Four things. 1. The Antiquity of our Religion.
but it would take up more time to do it as it deserves, than can now well be allowed, however I will crave leave to represent these Four things. 1. The Antiquity of our Religion.
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It was the counsel of Almighty God by the Prophet Jeremiah, chap. 6. ver. 16. Stand ye in the ways and see and ask for the old pathes, where is the good way and walk therein,
It was the counsel of Almighty God by the Prophet Jeremiah, chap. 6. ver. 16. Stand you in the ways and see and ask for the old paths, where is the good Way and walk therein,
Agreeably whereunto Tully reports to us in his second Book de Legibus, that when the People of Athens were under great distractions in this affair of Religion, they consulted the Oracle, By what Rites or in what form of Religion they should best recommend themselves to the Divine favour,
Agreeably whereunto Tully reports to us in his second Book de Legibus, that when the People of Athens were under great distractions in this affair of Religion, they consulted the Oracle, By what Rites or in what from of Religion they should best recommend themselves to the Divine favour,
but this not sufficiently resolving them, for seeing the Customs and Rites of their Country had been often changed, they were in dispute which were the most Ancient Forms, they therefore applied themselves to the Oracle a second time to determine them which was the most Ancient Religion, and received this Reply.
but this not sufficiently resolving them, for seeing the Customs and Rites of their Country had been often changed, they were in dispute which were the most Ancient Forms, they Therefore applied themselves to the Oracle a second time to determine them which was the most Ancient Religion, and received this Reply.
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when he shall be able to observe that the Religion he imbraces is not of yesterday or a mere Novelty, which perhaps after Times may discover Flaws in though it passes Current for the present,
when he shall be able to observe that the Religion he embraces is not of yesterday or a mere Novelty, which perhaps After Times may discover Flaws in though it passes Current for the present,
and who were Eye witnesses of the Miracles wrought for the Confirmation of it, in regard it was possible that then men might have stood off with some colour of reason upon pretence of the Novelty of the Religion,
and who were Eye Witnesses of the Miracles wrought for the Confirmation of it, in regard it was possible that then men might have stood off with Some colour of reason upon pretence of the Novelty of the Religion,
but now when that Doctrine and those proofs have stood the Shock of so many Ages, and if 1700 years together cannot discover the least Flaw or Defect in the Evidences of its Divinity, we have as great assurance as can be desired.
but now when that Doctrine and those proofs have stood the Shock of so many Ages, and if 1700 Years together cannot discover the least Flaw or Defect in the Evidences of its Divinity, we have as great assurance as can be desired.
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But now that our Christian Religion in the general is indeed the most Ancient Religion in the World, (and lest if we derived it no higher than our Saviour, the Pagans,
But now that our Christian Religion in the general is indeed the most Ancient Religion in the World, (and lest if we derived it no higher than our Saviour, the Pagans,
and especially the Jews, should Pretend to greater Antiquity on the behalf of their Religions) the Apostle St. Paul hath assured us that our Religion for Substance was long before the Law,
and especially the jews, should Pretend to greater Antiquity on the behalf of their Religions) the Apostle Saint Paul hath assured us that our Religion for Substance was long before the Law,
And this I say, that the Covenant which was confirmed before of God in Christ, the law which was four hundred and thirty years after cannot disanul it, &c. In which words amongst other things the Apostle plainly intimates, that the main lines of our Religion were drawn long before the Law of Moses, and indeed that Christianity was for substance the same with the Patriarchal Religion,
And this I say, that the Covenant which was confirmed before of God in christ, the law which was four hundred and thirty Years After cannot disannul it, etc. In which words among other things the Apostle plainly intimates, that the main lines of our Religion were drawn long before the Law of Moses, and indeed that Christianity was for substance the same with the Patriarchal Religion,
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Conformable hereunto were many excellent sayings and discourses of the Fathers, and ancient Christian Writers, particularly Epiphanius in panario lib. 1 cap. 1. August. Ep. 49. Greg. Nazian. in Orat. de Maccabaeis. Euseb. Demonstr.
Conformable hereunto were many excellent sayings and discourses of the Father's, and ancient Christian Writers, particularly Epiphanius in Panario lib. 1 cap. 1. August. Epistle 49. Greg. Nazian. in Orat de Maccabaeis. Eusebius Demonstor.
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And for our protestant Religion in particular, that that for the substance of it (and bating only the name) is as ancient as Christianity it self, is apparent by this, viz. that it derives it self wholly from the Holy Scripture,
And for our protestant Religion in particular, that that for the substance of it (and bating only the name) is as ancient as Christianity it self, is apparent by this, viz. that it derives it self wholly from the Holy Scripture,
And we may much more justly Challenge the same Men to give us an account (if they can) where was the Title of Ʋniversal Bishop till the time of Boniface about 600 Years after our Saviour? where was their Doctrine of Transubstantiation till the Lateran Council about 12 or 13 Hundred years after Christ? where was the Sacrament of the Lords Supper confined to one of the Elements,
And we may much more justly Challenge the same Men to give us an account (if they can) where was the Title of Ʋniversal Bishop till the time of Boniface about 600 years After our Saviour? where was their Doctrine of Transubstantiation till the Lateran Council about 12 or 13 Hundred Years After christ? where was the Sacrament of the lords Supper confined to one of the Elements,
and the People restrained the use of the Cup till the Council of Constance between the years of our Lord 14 and 15 hundred? and in short, where was their Purgatory and most of the rest of that trash which we have purged out and they distinguish themselves from us by, till the Council of Trent? which is indeed the proper Source of their Religion.
and the People restrained the use of the Cup till the Council of Constance between the Years of our Lord 14 and 15 hundred? and in short, where was their Purgatory and most of the rest of that trash which we have purged out and they distinguish themselves from us by, till the Council of Trent? which is indeed the proper Source of their Religion.
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But as for our Doctrine we received it from the fountain of Truth, Divine Revelation, expounded (as I said) by the first Councils and most Ancient Fathers.
But as for our Doctrine we received it from the fountain of Truth, Divine Revelation, expounded (as I said) by the First Councils and most Ancient Father's.
And for the form of Government in this Church, we received it from the institution of the Apostles in all those famous Churches that were planted by them.
And for the from of Government in this Church, we received it from the Institution of the Apostles in all those famous Churches that were planted by them.
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It is not a Maxime with us Credendum est quia impossibile, nor do we think that a Man must lay aside his understanding and cease to be a Man when he becomes a Christian or a Protestant.
It is not a Maxim with us Credendum est quia impossibile, nor do we think that a Man must lay aside his understanding and cease to be a Man when he becomes a Christian or a Protestant.
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For in the first place we have no Monster of Transubstantiation amongst us, which if a Man believes, he believes that which he can confute with his Fingers ends,
For in the First place we have no Monster of Transubstantiation among us, which if a Man believes, he believes that which he can confute with his Fingers ends,
or when any thing is required to be believed which is above our reason (it is yet both not contrary to Reason and also) we are so plainly assured of it by the authority of Divine and Infallible Wisdom and Truth, that we have all the Reason in the World to believe it.
or when any thing is required to be believed which is above our reason (it is yet both not contrary to Reason and also) we Are so plainly assured of it by the Authority of Divine and Infallible Wisdom and Truth, that we have all the Reason in the World to believe it.
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and it would be an intolerable shame for us not to abound in the work of the Lord, seeing our Minds are so clearly satisfied of the truth of our Principles.
and it would be an intolerable shame for us not to abound in the work of the Lord, seeing our Minds Are so clearly satisfied of the truth of our Principles.
and all together so very numerous and difficult to be observed that the Apostle, saw cause to pronounce of that Law, That it was a yoke which neither they,
and all together so very numerous and difficult to be observed that the Apostle, saw cause to pronounce of that Law, That it was a yoke which neither they,
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And as for the Rites of Christian Churches some of them are so redundant in empty Ceremonies that they are in danger to justle out the substance and grow so troublesome thereby,
And as for the Rites of Christian Churches Some of them Are so redundant in empty Ceremonies that they Are in danger to justle out the substance and grow so troublesome thereby,
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as that St. Austin in his Epistle to Januarius complains the burden of them was no less intolerable than that of Judaism; Others on the contrary are so negligent and defective herein, that the dress of Religion is slovenly and indecent.
as that Saint Austin in his Epistle to January complains the burden of them was no less intolerable than that of Judaism; Others on the contrary Are so negligent and defective herein, that the dress of Religion is slovenly and indecent.
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and Just and Charitable in their Carriage towards other Men. A Doctrine that tends to make Men Holy in their Lives, Comfortable in their Consciences, and Peaceable in the World.
and Just and Charitable in their Carriage towards other Men. A Doctrine that tends to make Men Holy in their Lives, Comfortable in their Consciences, and Peaceable in the World.
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Here is no quirks or distinctions to reconcile a vicious Life with hopes of Heaven, no palliative cures for Lewdness and Debauchery, no outlets for Knavery, no tricks of playing fast and loose with God and Men, insomuch that if a Man was resolved to be an Hypocrite, he had better be of any Religion than this of the Church of England. Again, Here are no Principles of Sedition, no seeds of Rebellion, no squabling between the Jura Sacerdotis and Imperii, between Civil and Ecclesiastical Government;
Here is no quirks or Distinctions to reconcile a vicious Life with hope's of Heaven, no palliative cures for lewdness and Debauchery, no outlets for Knavery, no tricks of playing fast and lose with God and Men, insomuch that if a Man was resolved to be an Hypocrite, he had better be of any Religion than this of the Church of England. Again, Here Are no Principles of Sedition, no seeds of Rebellion, no squabbling between the Jura Sacerdote and Imperii, between Civil and Ecclesiastical Government;
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In short the Doctrine of this Church so far as it is heartily complied with, is able to make an Heaven upon Earth for Piety, Peace, Charity and Tranquility,
In short the Doctrine of this Church so Far as it is heartily complied with, is able to make an Heaven upon Earth for Piety, Peace, Charity and Tranquillity,
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But as for the Preaching of this Church, it is fit in Modesty to leave it to the Judgment of Foreigners, who pronounce it to be the best in the World.
But as for the Preaching of this Church, it is fit in Modesty to leave it to the Judgement of Foreigners, who pronounce it to be the best in the World.
and why then should not we be the best Men in the World too? Why should not we not only out-go Pagans, Turks and Jews, but all the several Sects of Christians also? We please our selves in pitying poor Infidels,
and why then should not we be the best Men in the World too? Why should not we not only outgo Pagans, Turks and jews, but all the several Sects of Christians also? We please our selves in pitying poor Infidels,
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1. It is plainly Consequential, of what hath been discoursed under this Observation, That we ought to be more Stedfast and Unmoveable in our Religion than other People are.
1. It is plainly Consequential, of what hath been discoursed under this Observation, That we ought to be more Steadfast and Unmovable in our Religion than other People Are.
Quid opus est inquisitione post Jesum Christum, aut curiositate post Evangelium, (said Tertullian; ) There is no cause to be Sceptical and unresolv'd in our Principles, wavering and unsettled in our Minds,
Quid opus est inquisition post Jesus Christ, Or Curiosity post Evangelium, (said Tertullian;) There is no cause to be Sceptical and unresolved in our Principles, wavering and unsettled in our Minds,
since we have a Religion revealed from Heaven by the Son of God himself, confirmed by innumerable and unquestionable Miracles, sealed with the Blood of Millions of Martyrs,
since we have a Religion revealed from Heaven by the Son of God himself, confirmed by innumerable and unquestionable Miracles, sealed with the Blood of Millions of Martyrs,
as well as smarted for their former Wantonness, they now grow to such an utter abhorrence of Idols, that they were guilty of Superstition of another kind;
as well as smarted for their former Wantonness, they now grow to such an utter abhorrence of Idols, that they were guilty of Superstition of Another kind;
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or preface to an Innovation? And shall we have a mind to return to a Babylonish Slavery again? Nay, Shall we who have tasted the Fruits of Canaan, long after the Flesh-pots, the Onions and Garlick of Aegypt, rank and fulsom Superstitions?
or preface to an Innovation? And shall we have a mind to return to a Babylonish Slavery again? Nay, Shall we who have tasted the Fruits of Canaan, long After the Fleshpots, the Onions and Garlic of Egypt, rank and fulsome Superstitions?
Let not the words of the Prophet Elijah, 1 King. 18. 21. be too applicable to us, who upbraids them in this manner, Why halt ye between two opinions? If Baal be God, serve him;
Let not the words of the Prophet Elijah, 1 King. 18. 21. be too applicable to us, who upbraids them in this manner, Why halt you between two opinions? If Baal be God, serve him;
If our Religion be the most Ancient, the most Credible, the most Easie, and the most Effectual to make us Good and Happy, (as I have shewed;) Why then should we not be stedfast, unmoveable, always abounding in the work of the Lord;
If our Religion be the most Ancient, the most Credible, the most Easy, and the most Effectual to make us Good and Happy, (as I have showed;) Why then should we not be steadfast, Unmovable, always abounding in the work of the Lord;
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The stately Temples they Erected and Dedicated to them, some of which, as that of Diana at Ephesus, and that of Eleusinium in Attica, were the Wonders of the World:
The stately Temples they Erected and Dedicated to them, Some of which, as that of Diana At Ephesus, and that of Eleusinium in Attica, were the Wonders of the World:
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particularly Cyrus, in the Apochryphal History of Bell and the Dragon, will needs prove Bell to be a God, from hence, viz, because he spent him every day twelve measures of fine Flower, forty Sheep,
particularly Cyrus, in the Apocryphal History of Bell and the Dragon, will needs prove Bell to be a God, from hence, videlicet, Because he spent him every day twelve measures of fine Flower, forty Sheep,
Now shall blind Pagans be thus large-hearted towards dumb Idols, and We be stingy and close-fisted towards the Living God? Nay, shall Idolatry be horribly afraid of being guilty of Sacrilege, (as we may find they were upon all occasions,) and shall those that abhorr Idols never boggle at it?
Now shall blind Pagans be thus largehearted towards dumb Idols, and We be stingy and close-fisted towards the Living God? Nay, shall Idolatry be horribly afraid of being guilty of Sacrilege, (as we may find they were upon all occasions,) and shall those that abhor Idols never boggle At it?
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and shall any thing that is called a Christian, besides Judas, say, Cur perditio haec? Shall only Christians, I say, be for a Cheap and Frugal Religion? Especially, shall we think much to offer up our Brutal Passions,
and shall any thing that is called a Christian, beside Judas, say, Cur Perdition haec? Shall only Christians, I say, be for a Cheap and Frugal Religion? Especially, shall we think much to offer up our Brutal Passion,
and undergo painful Pilgrimages, nay, will not drink one drop of Wine all his Life, only because his Quaking Prophet Mahomet enjoin'd these Observances:
and undergo painful Pilgrimages, nay, will not drink one drop of Wine all his Life, only Because his Quaking Prophet Mahomet enjoined these Observances:
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but tear all in pieces, for every petty Opinion, and idle Capricio of our private Heads? Nay, shall Others worship a Crucifix with more Devotion than We do the very Son of God himself,
but tear all in Pieces, for every Petty Opinion, and idle Caprice of our private Heads? Nay, shall Others worship a Crucifix with more Devotion than We do the very Son of God himself,
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nay, let us be all Life, feel a mighty Passion, be in a kind of Extasie of Holy Affections towards our Great God in the Exercises of our Holy and Wise and Excellent Religion.
nay, let us be all Life, feel a mighty Passion, be in a kind of Ecstasy of Holy Affections towards our Great God in the Exercises of our Holy and Wise and Excellent Religion.
A SERMON Preach'd before the ALDERMEN AND CITIZENS of LONDON. St. MATTH. xvi. 6. Then Jesus said unto them, Take heed and beware of the Leaven of the Pharisees and of the Sadduces.
A SERMON Preached before the ALDERMEN AND CITIZENS of LONDON. Saint MATTHEW. xvi. 6. Then jesus said unto them, Take heed and beware of the Leaven of the Pharisees and of the Sadducees.
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Whilst (on the one side) some Men think themselves obliged severely and rigorously to Prosecute all that differ from them, although it be but in meer Opinions, or the Circumstantials of Religion.
While (on the one side) Some Men think themselves obliged severely and rigorously to Prosecute all that differ from them, although it be but in mere Opinions, or the Circumstantials of Religion.
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The latter proceeds from as unreasonable a Diffidence and Distrust of the Grounds of Believing, as if there was really no NONLATINALPHABET or Standard of Truth, and Falshood;
The latter proceeds from as unreasonable a Diffidence and Distrust of the Grounds of Believing, as if there was really no or Standard of Truth, and Falsehood;
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But both these Dangers may in a great measure be avoided, and great Light gained towards the government of our selves in this weighty and difficult Business, by attending to the Carriage of our Saviour towards the several Sects of the Jews respectively.
But both these Dangers may in a great measure be avoided, and great Light gained towards the government of our selves in this weighty and difficult Business, by attending to the Carriage of our Saviour towards the several Sects of the jews respectively.
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For whereas it is well known, that there were three notable Parties amongst them, commonly distinguish'd by the Names of the Essenes, the Pharisees, and the Sadduces; it is very remarkable concerning the first of them,
For whereas it is well known, that there were three notable Parties among them, commonly distinguished by the Names of the Essenes, the Pharisees, and the Sadducees; it is very remarkable Concerning the First of them,
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That the Essenes, though they were mistaken in some Opinions, yet were sincere in their Minds, harmless in their Lives, quiet and peaceable in their Spirits;
That the Essenes, though they were mistaken in Some Opinions, yet were sincere in their Minds, harmless in their Lives, quiet and peaceable in their Spirits;
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and consequently presumptuous and overbearing, perpetual Dictators in Opinion, fastuous and disdainful towards all others, too wise in their own eyes to learn of any one,
and consequently presumptuous and overbearing, perpetual Dictators in Opinion, fastuous and disdainful towards all Others, too wise in their own eyes to Learn of any one,
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Our Saviour therefore (to teach us to make a Discrimination in the like cases) as I observed, gently passes by the Essenes, but always sets himself severely against the two other Sects,
Our Saviour Therefore (to teach us to make a Discrimination in the like cases) as I observed, gently passes by the Essenes, but always sets himself severely against the two other Sects,
And why a Sign from Heaven? Wou'd that be more unexceptionable than any he had hitherto given them? Wou'd this convince them? No, that was not their Errand;
And why a Signen from Heaven? Would that be more unexceptionable than any he had hitherto given them? Would this convince them? No, that was not their Errand;
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What is the importance of this metaphorical expression Leaven; and what our Saviour means by the Leaven of Pharisees and Sadduces. II. More particularly we will enquire what was the peculiar Leaven of these two Sects,
What is the importance of this metaphorical expression Leaven; and what our Saviour means by the Leaven of Pharisees and Sadducees. II More particularly we will inquire what was the peculiar Leaven of these two Sects,
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We will consider what was the Danger of that Leaven, and its contrariety to the Doctrine and Design of our Saviour. IV. And Lastly, We will enquire what this Caution of our Saviour implies,
We will Consider what was the Danger of that Leaven, and its contrariety to the Doctrine and Design of our Saviour. IV. And Lastly, We will inquire what this Caution of our Saviour Implies,
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I begin with the First, viz. What our Saviour means by Leaven. In the words following my Text, ver. 7. we find that the Disciples took our Saviour literally,
I begin with the First, viz. What our Saviour means by Leaven. In the words following my Text, ver. 7. we find that the Disciples took our Saviour literally,
though he had obliquely reproved their carelesness in that particular, and that he had thence took occasion to interdict them all Trade and Civil Commerce with those two Sects of Men.
though he had obliquely reproved their carelessness in that particular, and that he had thence took occasion to interdict them all Trade and Civil Commerce with those two Sects of Men.
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for Mat. 13. 33. he compares his own Institution to it, saying, The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened.
for Mathew 13. 33. he compares his own Institution to it, saying, The Kingdom of heaven is like leaven, which a woman took and hid in three measures of meal, till the Whole was leavened.
amongst several Instances of which, I cannot but remark a very pertinent passage of an Heathen Historian, in the Life of that wicked Emperor Tiberius; his words concerning him are these, Erat circa Deos negligentior, quippe Mathematicae addictus, persuasionisque plenus omnia fato agi:
among several Instances of which, I cannot but remark a very pertinent passage of an Heathen Historian, in the Life of that wicked Emperor Tiberius; his words Concerning him Are these, Erat circa Gods negligentior, quip Mathematics addictus, persuasionisque plenus omnia fato agi:
And, in short, this is the true reason of all Education, and of all the Care and Diligence that evil and good Men use in propounding and propagating good Doctrine, and preventing the contrary;
And, in short, this is the true reason of all Education, and of all the Care and Diligence that evil and good Men use in propounding and propagating good Doctrine, and preventing the contrary;
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And for this, the learned Jewish Historian, Josephus, in his 13th Book of Antiquities, and in his 2d Book of the Jewish Wars, hath given us a very exact Account of all the Sects of Religion among that People,
And for this, the learned Jewish Historian, Josephus, in his 13th Book of Antiquities, and in his 2d Book of the Jewish Wars, hath given us a very exact Account of all the Sects of Religion among that People,
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and from him I shall present this Auditory with the substance of what he delivers touching the Pharisees and Sadduces, wherein we are at present concerned.
and from him I shall present this Auditory with the substance of what he delivers touching the Pharisees and Sadducees, wherein we Are At present concerned.
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whereas, on the contrary, the Pharisees acknowledged all the aforesaid great Articles, as we learn, Act. 23. 8. Only this is to be added withal, That these latter entertained so many Legendary Stories about these great Points,
whereas, on the contrary, the Pharisees acknowledged all the aforesaid great Articles, as we Learn, Act. 23. 8. Only this is to be added withal, That these latter entertained so many Legendary Stories about these great Points,
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and as they received only the Law of Moses, (excluding the Prophets, and all other sacred Writings,) so they understood the Books of the Law in the most crass and literal sence,
and as they received only the Law of Moses, (excluding the prophets, and all other sacred Writings,) so they understood the Books of the Law in the most crass and literal sense,
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and consequently thought themselves obliged under as great a necessity to the observance of those things that came down to them by the Tradition of their Fathers,
and consequently Thought themselves obliged under as great a necessity to the observance of those things that Come down to them by the Tradition of their Father's,
Now, from what hath been delivered in this short Account of these two Sects, it will be easie to discern the reason why our Saviour gives such caution against their Leaven, and what the Mischief and Danger to his Doctrine and Design was from each of them singly, or both together. Which is the Third Enquiry.
Now, from what hath been Delivered in this short Account of these two Sects, it will be easy to discern the reason why our Saviour gives such caution against their Leaven, and what the Mischief and Danger to his Doctrine and Design was from each of them singly, or both together. Which is the Third Enquiry.
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for believing neither Angel nor Spirit, nor any thing to be in the World but meer Matter, it was impossible they should have any concern for another World,
for believing neither Angel nor Spirit, nor any thing to be in the World but mere Matter, it was impossible they should have any concern for Another World,
Accordingly, it is observable in a parallel place to this of my Text, namely, Mark 8. 15. for the Leaven of the Pharisees, we have the Leaven of Herod, as signifying the same thing;
Accordingly, it is observable in a parallel place to this of my Text, namely, Mark 8. 15. for the Leaven of the Pharisees, we have the Leaven of Herod, as signifying the same thing;
And then in the next Place, for the Religion of the Pharisees, that (by what was said in the Description of their Leaven ) consisting of so many incredible Articles of Faith, grounded only upon Tradition and legendary Stories,
And then in the next Place, for the Religion of the Pharisees, that (by what was said in the Description of their Leaven) consisting of so many incredible Articles of Faith, grounded only upon Tradition and legendary Stories,
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and of such innumerable trifling and arbitrary Rites and Ceremonies, and yet made essentially necessary to Salvation, was utterly contrary to the whole Tenor and Design of the Gospel,
and of such innumerable trifling and arbitrary Rites and Ceremonies, and yet made essentially necessary to Salvation, was utterly contrary to the Whole Tenor and Design of the Gospel,
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In the first Place, a principal Design of our Saviour in the Doctrine of the Gospel, was to instruct Men with right Notions of God, which is not only the first and most immediate Honour to the Divine Majesty,
In the First Place, a principal Design of our Saviour in the Doctrine of the Gospel, was to instruct Men with right Notions of God, which is not only the First and most immediate Honour to the Divine Majesty,
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Partly, as it mightily abated of his Grandure and Majesty whilst it represented him, as insisting upon so many little things as carried neither Weight nor Worth, nor intrinsick Reason in them.
Partly, as it mightily abated of his Grandeur and Majesty while it represented him, as insisting upon so many little things as carried neither Weight nor Worth, nor intrinsic Reason in them.
and selfsufficient Being, that will endure to be flattered with Ceremonies, be forced with Gifts, be propitiated with formal Oblations, be complemented with external Addresses, imposed upon by shows and shadows,
and Self-sufficient Being, that will endure to be flattered with Ceremonies, be forced with Gifts, be propitiated with formal Oblations, be Complemented with external Addresses, imposed upon by shows and shadows,
Now the Pharisees Leaven consisting wholly of these, without Regard to true Piety, and generous Obedience and Conformity of Heart and Life to him, quite clouded and obscured the Glory of his Divinity,
Now the Pharisees Leaven consisting wholly of these, without Regard to true Piety, and generous obedience and Conformity of Heart and Life to him, quite clouded and obscured the Glory of his Divinity,
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and was prone to take Advantage of his Creatures upon the smallest Omissions; the Effects of which must needs be, that Men might be possibly tempted to fear,
and was prove to take Advantage of his Creatures upon the Smallest Omissions; the Effects of which must needs be, that Men might be possibly tempted to Fear,
and that would take the Sacrifice of a Beast, in the Exchange for Obedience of a Man. Now the Doctrine of the Pharisees bringing in such Apprehensions of Religion as these are, must needs therewithal introduce very mean, low and unworthy Notions of God,
and that would take the Sacrifice of a Beast, in the Exchange for obedience of a Man. Now the Doctrine of the Pharisees bringing in such Apprehensions of Religion as these Are, must needs therewithal introduce very mean, low and unworthy Notions of God,
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To this purpose, he was to lay open all Inclosures, to pare off all Superfluities, to retrench the Redundance of troublesome and unnecessary Ceremonies;
To this purpose, he was to lay open all Enclosures, to pare off all Superfluities, to retrench the Redundance of troublesome and unnecessary Ceremonies;
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he was to accommodate it to humane Nature in general, so that no Quality or Condition of Life should be incapable of it, that it should be impossible to no Constitution;
he was to accommodate it to humane Nature in general, so that no Quality or Condition of Life should be incapable of it, that it should be impossible to no Constitution;
It must needs have been very burthensome to the Bodies of Men, to be bound to observe so many washings and Instances of external Cleanness, as their Superstition required:
It must needs have been very burdensome to the Bodies of Men, to be bound to observe so many washings and Instances of external Cleanness, as their Superstition required:
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but principally, this pompous Form undermines the Power of Religion, as it renders Men prone to hope to make amends for the Defect of the latter, by the Redundance of the former;
but principally, this pompous From undermines the Power of Religion, as it renders Men prove to hope to make amends for the Defect of the latter, by the Redundance of the former;
Thus, our Saviour upbraids these very Men we speak of, Matth. 23. 23. That under pretence of being more than exact in Tythings, Mint, Annis, and Cummin, they neglected the weighty matters of the Law, Justice, Mercy, and Faith:
Thus, our Saviour upbraids these very Men we speak of, Matthew 23. 23. That under pretence of being more than exact in Tithings, Mint, Annis, and Cummin, they neglected the weighty matters of the Law, justice, Mercy, and Faith:
so it is certain that such an empty and pompous Religion as that of the Pharisees, usually swells and puffs Men up with Pride and Conceit of themselves, which Temper is the furthest projection from that of the Gospel.
so it is certain that such an empty and pompous Religion as that of the Pharisees, usually Swells and puffs Men up with Pride and Conceit of themselves, which Temper is the furthest projection from that of the Gospel.
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for the observation of Rites and Ceremonies cost them little Self-denial and Mortification, and yet it served to make them to be thought the only People.
for the observation of Rites and Ceremonies cost them little Self-denial and Mortification, and yet it served to make them to be Thought the only People.
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Accordingly they had a Saying amongst the Jews, in those times, that, If there were but two Men to go to Heaven, the one would be a Scribe, and the other a Pharisee.
Accordingly they had a Saying among the jews, in those times, that, If there were but two Men to go to Heaven, the one would be a Scribe, and the other a Pharisee.
The Pharisee, transported with Vulgar Applause and Self-admiration, boldly out-faces God and Man, and cries out, God, I thank thee that I am not like other men;
The Pharisee, transported with vulgar Applause and Self-admiration, boldly outfaces God and Man, and cries out, God, I thank thee that I am not like other men;
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Not unlike Servants are the newinvented Orders of Modern Pharisees, who, upon the account of their Observation of certain Rules of their own Invention,
Not unlike Servants Are the newinvented Order of Modern Pharisees, who, upon the account of their Observation of certain Rules of their own Invention,
and of the Vows of fantastick Poverty, uncommanded Abstinence from Flesh or Marriage, and blind Obedience to their Superiors, call themselves the Religious; and all the World of good Christians besides, the Seculars, or, the Men of this World.
and of the Vows of fantastic Poverty, uncommanded Abstinence from Flesh or Marriage, and blind obedience to their Superiors, call themselves the Religious; and all the World of good Christians beside, the Seculars, or, the Men of this World.
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or in ritibus ad solos digitos pertinentibus, (as Lactantius expresses it,) this Man must needs be very peremptory and dogmatical, very decretory and decisive;
or in ritibus ad solos digitos pertinentibus, (as Lactantius Expresses it,) this Man must needs be very peremptory and dogmatical, very decretory and decisive;
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so that there can be no dissenting from such a Man without Anathema's; and his Superstition, by all these Considerations, will raise him to such a heat and confidence, that he will think he doth God good service, to kill those that differ from him.
so that there can be no dissenting from such a Man without Anathema's; and his Superstition, by all these Considerations, will raise him to such a heat and confidence, that he will think he does God good service, to kill those that differ from him.
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he was bred at the feet of Gamaliel, a Learned Traditionary Doctor, and, after the strictest Sect of the Jewish Religion, a Pharisee; and all this served to inflame him against Christ and his Religion and Disciples, to such a degree, that he confesses he was mad against them,
he was bred At the feet of Gamaliel, a Learned Traditionary Doctor, and, After the Strictest Sect of the Jewish Religion, a Pharisee; and all this served to inflame him against christ and his Religion and Disciples, to such a degree, that he Confesses he was mad against them,
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The Man that considers his Religion, and weighs the Reasons of it before he embraces it, will be gentle and charitable towards those that differ from him,
The Man that considers his Religion, and weighs the Reasons of it before he embraces it, will be gentle and charitable towards those that differ from him,
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St. Austin, in Answer to the Manichees, and particularly to that Epistle of theirs, call'd Fundamentum, hath this Noble and Christian passage, Illi in vos soeviant, qui nesciunt quanto cum labore veritas inveniatur, & quam difficulter errores caveantur;
Saint Austin, in Answer to the manichees, and particularly to that Epistle of theirs, called Fundamentum, hath this Noble and Christian passage, Illi in vos soeviant, qui nesciunt quanto cum labour veritas inveniatur, & quam Difficult Errors caveantur;
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In order to which, in the first place, it is to be observed, that the emphasis lies in the word Leaven: For it is not so much the Men of the Sect of the Pharisees and Sadduces that are to be avoided,
In order to which, in the First place, it is to be observed, that the emphasis lies in the word Leaven: For it is not so much the Men of the Sect of the Pharisees and Sadducees that Are to be avoided,
these Men, let them be otherwise never so Ingenious, or let them cover and disguise the business as well as they can, must necessarily, upon their Principles, take away the being of Angels and Spirits,
these Men, let them be otherwise never so Ingenious, or let them cover and disguise the business as well as they can, must necessarily, upon their Principles, take away the being of Angels and Spirits,
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Whosoever they be that would persuade us, we must needs understand those famous words, Hoc est Corpus meum, in the gross literal sence, against all the Reason of the World,
Whosoever they be that would persuade us, we must needs understand those famous words, Hoc est Corpus meum, in the gross literal sense, against all the Reason of the World,
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Or where-ever we find Men imposing upon others a vast and voluminous Creed, and enjoining a world of nice Observances, under the peril of Eternal Damnation, (if they be not complied with) or the Yoke laid upon the Neck of the Disciples of our Lord, no whit inferior to that of Judaism;
Or wherever we find Men imposing upon Others a vast and voluminous Creed, and enjoining a world of Nicaenae Observances, under the peril of Eternal Damnation, (if they be not complied with) or the Yoke laid upon the Neck of the Disciples of our Lord, no whit inferior to that of Judaism;
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Where-ever we see Men lay mighty stress upon disputable Opinions, or to Save or Damn Men accordingly as they are of such or such a Party, here is the plain Genius of Pharisaism. To name no more:
Wherever we see Men lay mighty stress upon disputable Opinions, or to Save or Damn Men accordingly as they Are of such or such a Party, Here is the plain Genius of Pharisaism. To name no more:
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In the next place, let us consider the emphasis of these words of our Saviour, NONLATINALPHABET, Take heed and beware. it is an earnest Expression that I do not remember to have observed above once more in the whole New Testament, and (to be sure) imports no less,
In the next place, let us Consider the emphasis of these words of our Saviour,, Take heed and beware. it is an earnest Expression that I do not Remember to have observed above once more in the Whole New Testament, and (to be sure) imports no less,
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And the least that can be made of the Charge here in the Text, is, that we by no means allow our selves supinely to swallow whatsoever is either first suggested, or imperiously dictated to us;
And the least that can be made of the Charge Here in the Text, is, that we by no means allow our selves supinely to swallow whatsoever is either First suggested, or imperiously dictated to us;
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as if we had a Fancy like that of the Pantomime at Rome, who having been admired by the Rabble, would needs have the fondness to go also into the Capitol,
as if we had a Fancy like that of the Pantomime At Room, who having been admired by the Rabble, would needs have the fondness to go also into the Capitol,
that Money should purchase his Favour to the wicked Man; that he should be corrupted with Bribes, or imposed upon and won with Complements. In a word:
that Money should purchase his Favour to the wicked Man; that he should be corrupted with Bribes, or imposed upon and wone with Compliments. In a word:
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and he that allows himself but this kind of modest freedom of Mind, hath made good provision against the Danger of the Leaven of Pharisaism and Sadducism. Again, In the Third place:
and he that allows himself but this kind of modest freedom of Mind, hath made good provision against the Danger of the Leaven of Pharisaism and Sadducism. Again, In the Third place:
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If we trust to the Authority and Dictates of Men, or to the Customs and Fashions of the World, they will betray us to those Leavens; or if meerly upon unwritten Tradition, that,
If we trust to the authority and Dictates of Men, or to the Customs and Fashions of the World, they will betray us to those Leavens; or if merely upon unwritten Tradition, that,
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like a common Sewer, brings down, for the most part, the Trash and Rubbish of former Times, very often letting the most weighty Things sink and perish in the passage:
like a Common Sewer, brings down, for the most part, the Trash and Rubbish of former Times, very often letting the most weighty Things sink and perish in the passage:
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For proof of which, we need no other Evidence but the experience of the Jews, amongst whom one cannot but admire what childish and ridiculous Stories this way of Tradition hath filled them with;
For proof of which, we need no other Evidence but the experience of the jews, among whom one cannot but admire what childish and ridiculous Stories this Way of Tradition hath filled them with;
If we govern our selves by Tradition, and the Fancies of Men, then all our Care and Devotion will be laid out in cultivating an Opinion in Ceremonious Addresses to the Deity, in Pompous Oblations, or in Scrupulous Observance:
If we govern our selves by Tradition, and the Fancies of Men, then all our Care and Devotion will be laid out in cultivating an Opinion in Ceremonious Addresses to the Deity, in Pompous Oblations, or in Scrupulous Observance:
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These we shall learn expressly, That the Lord our God is not pleased with the Fat of Lambs, nor propitiated with Rivers of Oil; neither doth he require the Fruit of our Bodies to expiate the Sin of our Souls; but, that we do justly, love mercy,
These we shall Learn expressly, That the Lord our God is not pleased with the Fat of Lambs, nor propitiated with rivers of Oil; neither does he require the Fruit of our Bodies to expiate the since of our Souls; but, that we do justly, love mercy,
particularly, if we do but look upon it under the representation which those two words or phrases give of it, whereby it is called a Reasonable Service, and a Spiritual Worship.
particularly, if we do but look upon it under the representation which those two words or phrases give of it, whereby it is called a Reasonable Service, and a Spiritual Worship.
and where a Man understands nothing of the Reason and Grounds of his Religion, but in a blind Obedience, servilely and brutishly gives himself up to the conduct of others,
and where a Man understands nothing of the Reason and Grounds of his Religion, but in a blind obedience, servilely and brutishly gives himself up to the conduct of Others,
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And as for the other phrase of a Spiritual Worship; can any Man of common sense take that to be a Spiritual Religion, which is made up of Bodily Drudgeries, of meer Forms and Rites and Ceremonies? But to be a Christian, is to have worthy Notions of God in our Minds,
And as for the other phrase of a Spiritual Worship; can any Man of Common sense take that to be a Spiritual Religion, which is made up of Bodily Drudgeries, of mere Forms and Rites and Ceremonies? But to be a Christian, is to have worthy Notions of God in our Minds,
THIS Book of Numbers, besides a Muster-Roll of the several Tribes and Families of Israel, which it affords us in the former part (and from whence it hath its Name) presents us also with a Journal of the Motions of that mighty Host,
THIS Book of Numbers, beside a Muster-Roll of the several Tribes and Families of Israel, which it affords us in the former part (and from whence it hath its Name) presents us also with a journal of the Motions of that mighty Host,
or an History of the most remarkable Passages of their Forty Years Travel through the Wilderness, towards Canaan. And in the course of this History sets before our eyes a wonderful Scene of miraculous Providences on the one hand,
or an History of the most remarkable Passages of their Forty years Travel through the Wilderness, towards Canaan. And in the course of this History sets before our eyes a wondered Scene of miraculous Providences on the one hand,
and as strange and frequent Instances of Humane Folly and Frailty on the other. On God's part, a display of infinite Power, Wisdom, Goodness and Patience:
and as strange and frequent Instances of Humane Folly and Frailty on the other. On God's part, a display of infinite Power, Wisdom, goodness and Patience:
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God Almighty had seen their Affliction in Egypt, and had heard their Groanings, and by a powerful Hand had rescued them from an horrible Slavery under an unrelenting Tyrant;
God Almighty had seen their Affliction in Egypt, and had herd their Groanings, and by a powerful Hand had rescued them from an horrible Slavery under an unrelenting Tyrant;
and melons, and onions, and garlick, &c. In which passage of the Scripture, I observe these Four things: I. The peculiar Circumstances of this Mutiny or Murmuring. II. The Beginners or Ring-leaders of this Disorder. III. The quick and general Infection of this Mischief. IV. God's Resentment of their Carriage.
and melons, and onions, and garlic, etc. In which passage of the Scripture, I observe these Four things: I The peculiar circumstances of this Mutiny or Murmuring. II The Beginners or Ringleaders of this Disorder. III. The quick and general Infection of this Mischief. IV. God's Resentment of their Carriage.
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First, The Time of it. It was now but about a Year and Two Months (as Divines compute) from their Deliverance out of Egypt, and yet so quickly could they forget their own Sufferings, and God's Wonders;
First, The Time of it. It was now but about a Year and Two Months (as Divines compute) from their Deliverance out of Egypt, and yet so quickly could they forget their own Sufferings, and God's Wonders;
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Had it been an Age or two after, one wou'd not have so much wondred, that when Time (which effaces all things) had worn out the remembrance of their Hardships, their other Entertainments there might have been reflected on with some gust and delight;
Had it been an Age or two After, one would not have so much wondered, that when Time (which effaces all things) had worn out the remembrance of their Hardships, their other Entertainments there might have been reflected on with Some gust and delight;
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and especially when they were going to Canaan, a Land flowing with Milk and Honey, they might well have dispens'd with some tolerable Inconveniences in the Way;
and especially when they were going to Canaan, a Land flowing with Milk and Honey, they might well have dispensed with Some tolerable Inconveniences in the Way;
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they must have arbitrary Proofs of his Omnipotency, Can God prepare a Table in the Wilderness? If he will not work Miracles, what and when they think good, they will follow him no farther, but to Egypt again.
they must have arbitrary Proofs of his Omnipotency, Can God prepare a Table in the Wilderness? If he will not work Miracles, what and when they think good, they will follow him no farther, but to Egypt again.
He intended to keep them a-while in the Wilderness, to disuse them from the Superstitions of Egypt, and to train them by degrees into the Habits and Customs of the True Religion;
He intended to keep them awhile in the Wilderness, to disuse them from the Superstitions of Egypt, and to train them by Degrees into the Habits and Customs of the True Religion;
they wou'd run the venture and hazard of Idolatry, and defiling their Consciences with the Follies of Egypt, rather than want the Onions and Garlick. So we see, a long time after this, in the Prophet Isaiah 's time, Isa. 30. 1, 2, 3, 4. They talk to go down to Egypt,
they would run the venture and hazard of Idolatry, and defiling their Consciences with the Follies of Egypt, rather than want the Onions and Garlic. So we see, a long time After this, in the Prophet Isaiah is time, Isaiah 30. 1, 2, 3, 4. They talk to go down to Egypt,
their Princes were at Zoan, and Embassadors came to Hanes, &c. q. d. They were negotiating a Peace between Me and the Gods of Egypt; they were contriving a Concordat between the True Religion and Idolatry;
their Princes were At Zoan, and ambassadors Come to Hanes, etc. q. worser. They were negotiating a Peace between Me and the God's of Egypt; they were contriving a Concordat between the True Religion and Idolatry;
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(2.) In the Second place, I observe in the Text, the Beginners or Ring-leaders of this Sedition, a mixed Multitude: Who they were, we may guess by Exod. 12. 38. when the Children of Israel came up out of Egypt, it is said, A mixed Multitude came along with them;
(2.) In the Second place, I observe in the Text, the Beginners or Ringleaders of this Sedition, a mixed Multitude: Who they were, we may guess by Exod 12. 38. when the Children of Israel Come up out of Egypt, it is said, A mixed Multitude Come along with them;
such as had their God and Religion to chuse, and had only the fancy to follow the fortune of the Israelites in this great and famous Expedition, in hopes to mend their own.
such as had their God and Religion to choose, and had only the fancy to follow the fortune of the Israelites in this great and famous Expedition, in hope's to mend their own.
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there is no Handle to take hold of them by, to govern and manage them. Of these the Historian observes, Inest omni populo malignum quiddam & querulum in Imperantes;
there is no Handle to take hold of them by, to govern and manage them. Of these the Historian observes, Inset omni populo malignum Quiddam & querulum in Governors;
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Pecorum ritu sequimur antecedentium gregem, non qua eundum est, sed qua itur, (as Cato observes of Sheep,) It is easier to drive a multitude of them, than a few;
Pecorum ritu sequimur antecedentium gregem, non qua eundum est, sed qua itur, (as Cato observes of Sheep,) It is Easier to drive a multitude of them, than a few;
Whilst there are (as there ever will be) a teachy, querulous, discontented People, so long there will never want some pretence or other for Disturbance.
While there Are (as there ever will be) a teachy, querulous, discontented People, so long there will never want Some pretence or other for Disturbance.
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and the passionate representing of these, will expose the Authority even of Moses himself, and weaken the Hearts and Hands of well-meaning People. But,
and the passionate representing of these, will expose the authority even of Moses himself, and weaken the Hearts and Hands of well-meaning People. But,
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And again, ver. 33. of this Chapter, though God gratified their Humour, yet, while the flesh was between their teeth, ere it was chawed, the wrath of the Lord was kindled against the people,
And again, ver. 33. of this Chapter, though God gratified their Humour, yet, while the Flesh was between their teeth, ere it was chawed, the wrath of the Lord was kindled against the people,
And beyond all this, in Chap. 14. v. 23. he takes up a Resolution, and solemnly swears, That not a man of these, that had thus provoked him by their murmurings, should enter into the good land he had sworn unto their fathers to give them.
And beyond all this, in Chap. 14. v. 23. he Takes up a Resolution, and solemnly swears, That not a man of these, that had thus provoked him by their murmurings, should enter into the good land he had sworn unto their Father's to give them.
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It cannot be denied, that we have lately had a signal Deliverance from a Slavery little inferior to that of Egypt; and though there hath not appeared altogether so much of Miracles in the effecting it,
It cannot be denied, that we have lately had a signal Deliverance from a Slavery little inferior to that of Egypt; and though there hath not appeared altogether so much of Miracles in the effecting it,
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yet there have been most signal Instances of the Divine Hand in bringing it about, particularly in infatuating the Councils, cowing the Spirits, baffling the Powers,
yet there have been most signal Instances of the Divine Hand in bringing it about, particularly in infatuating the Councils, cowing the Spirits, baffling the Powers,
And now that we have escaped the House of Bondage, and come into some straits in our passage through the Wilderness, towards a state of Rest and Settlement, we fall a murmuring,
And now that we have escaped the House of Bondage, and come into Some straits in our passage through the Wilderness, towards a state of Rest and Settlement, we fallen a murmuring,
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and together with these, some, who though perhaps they cannot digest downright Popery, yet the Manna of Reformation is too thin a Diet for their gross Stomachs;
and together with these, Some, who though perhaps they cannot digest downright Popery, yet the Manna of Reformation is too thin a Diet for their gross Stomachs;
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but Onions and Garlick, a good hautgust of Superstition, will relish well with them: All these begin the Murmuring, and are ready to set the Multitude agog for Egypt.
but Onions and Garlic, a good hautgust of Superstition, will relish well with them: All these begin the Murmuring, and Are ready to Set the Multitude agog for Egypt.
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In order to the prevention of which deplorable Calamity, I have a few things upon this occasion to offer to the Consideration of all true English-men, Lovers of their Countrey, and of the Protestant Religion:
In order to the prevention of which deplorable Calamity, I have a few things upon this occasion to offer to the Consideration of all true Englishmen, Lovers of their Country, and of the Protestant Religion:
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yet I will make use of this Opportunity, to deliver my self with all sincerity in the case, to the intent that you that hear me, may report it to others of your Acquaintance;
yet I will make use of this Opportunity, to deliver my self with all sincerity in the case, to the intent that you that hear me, may report it to Others of your Acquaintance;
since I am persuaded your own Thoughts and Experience of me, will acquit me from all suspicion of Partiality towards any Person or Party of Men whatsoever, in regard you are in some measure aware, That as I have neither been personally disoblig'd by the former Times, or Government;
since I am persuaded your own Thoughts and Experience of me, will acquit me from all suspicion of Partiality towards any Person or Party of Men whatsoever, in regard you Are in Some measure aware, That as I have neither been personally disobliged by the former Times, or Government;
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Therefore with the Sincerity and Good-will of an English-man towards his Native Country, and as a resolv'd Protestant for the Honour or Interest of that excellent Religion, I go on with my Intentions. And,
Therefore with the Sincerity and Goodwill of an Englishman towards his Native Country, and as a resolved Protestant for the Honour or Interest of that excellent Religion, I go on with my Intentions. And,
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First, I earnestly beseech all my Brethren and Country-men, That before they suffer themselves to be tempted to murmur and repine at the present state of Things, they will reflect upon the Condition of our Affairs before this Revolution,
First, I earnestly beseech all my Brothers and Countrymen, That before they suffer themselves to be tempted to murmur and repine At the present state of Things, they will reflect upon the Condition of our Affairs before this Revolution,
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nor were the Designs so obscure, or the Methods so intricate, but we might easily foresee, that we should quickly have been intolerably Unhappy, at that rate of Proceeding.
nor were the Designs so Obscure, or the Methods so intricate, but we might Easily foresee, that we should quickly have been intolerably Unhappy, At that rate of Proceeding.
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Do we not know, That all our Laws (contrived by the Wisdom, and defended by the Prowess of our Ancestors) were all cut off at one Blow by a Dispensing Power?
Do we not know, That all our Laws (contrived by the Wisdom, and defended by the Prowess of our Ancestors) were all Cut off At one Blow by a Dispensing Power?
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Were not all, or at least most of the Charters in England (the Glory and Ensign of Honour to all the Cities and Great Societies of the Nation) confirm'd by all former Princes, owned by the Laws,
Were not all, or At least most of the Charters in England (the Glory and Ensign of Honour to all the Cities and Great Societies of the nation) confirmed by all former Princes, owned by the Laws,
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And whether even our Lives themselves were not held at Mercy, one would be tempted shrewdly to suspect, who reflected upon the dreadful Instances of several Eminent Persons hurried out of the World, some one way, and some another.
And whither even our Lives themselves were not held At Mercy, one would be tempted shrewdly to suspect, who reflected upon the dreadful Instances of several Eminent Persons hurried out of the World, Some one Way, and Some Another.
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And as for that great Affair of Religion (dearer to all true Englishmen than their very Lives) the prospect thereof was in those times very melancholy,
And as for that great Affair of Religion (Dearer to all true Englishmen than their very Lives) the prospect thereof was in those times very melancholy,
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when a Design was not only form'd, but begun to be put in execution, of laying a Yoke upon our Necks, which neither we nor our Fore-fathers were able to bear.
when a Design was not only formed, but begun to be put in execution, of laying a Yoke upon our Necks, which neither we nor our Forefathers were able to bear.
witness the Imprisoning and severe treatment of Seven excellent Bishops at once, for but daring to understand the Project, and humbly interposing their Advice;
witness the Imprisoning and severe treatment of Seven excellent Bishops At once, for but daring to understand the Project, and humbly interposing their advice;
witness also the Scorn cast upon the whole Body of the Clergy, in imposing a Declaration, to be ready by them in all their Churches, wherein (according to the mannerly expression of that time,) They should (not only) have been compell'd to eat their own dung, but in truth, to be Felo de se, and to have cut their own Throats.
witness also the Scorn cast upon the Whole Body of the Clergy, in imposing a Declaration, to be ready by them in all their Churches, wherein (according to the mannerly expression of that time,) They should (not only) have been compelled to eat their own dung, but in truth, to be Fellow de se, and to have Cut their own Throats.
and to assure and perpetuate our Slavery, foreign Forces were brought in, and more were intended to be brought in, to Nail our Ears to the Door-Posts for ever.
and to assure and perpetuate our Slavery, foreign Forces were brought in, and more were intended to be brought in, to Nail our Ears to the Door-Posts for ever.
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since it cannot be expected, but that a Prince of another Religion, if he have any Zeal for it, will be sure secretly to undermine that which is Rival to his own Persuasion,
since it cannot be expected, but that a Prince of Another Religion, if he have any Zeal for it, will be sure secretly to undermine that which is Rival to his own Persuasion,
nor ought it to trouble us, that some Men (whose particular Persuasions in Religion we are not well satisfied with) should enjoy some share of Advantage by this Revolution;
nor ought it to trouble us, that Some Men (whose particular Persuasions in Religion we Are not well satisfied with) should enjoy Some share of Advantage by this Revolution;
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Then for our Laws, they have recovered their just Vigour and Authority, great care being taken to provide excellent Judges and Magistrates for the execution of them;
Then for our Laws, they have recovered their just Vigour and authority, great care being taken to provide excellent Judges and Magistrates for the execution of them;
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but as they are no other than what are absolutely necessary for our Preservation, nor other than are voluntarily assented to by our selves, being no otherwise imposed than by our Representatives in Parliament;
but as they Are no other than what Are absolutely necessary for our Preservation, nor other than Are voluntarily assented to by our selves, being no otherwise imposed than by our Representatives in Parliament;
Thirdly and Lastly, Let us (before we indulge our selves in a discontented, complaining Humour) forecast with our selves what are likely to be the effects and consequences of Murmuring;
Thirdly and Lastly, Let us (before we indulge our selves in a discontented, complaining Humour) forecast with our selves what Are likely to be the effects and consequences of Murmuring;
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The Body of the People have too quick a sense of the Liberty and Advantages they have under this Government, to be induced to fore-goe All for a Notion or a Complement,
The Body of the People have too quick a sense of the Liberty and Advantages they have under this Government, to be induced to forego All for a Notion or a Compliment,
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but contrariwise, encrease and continue the Burthens of the Nation. Besides, that at this rate we are constant to nothing; unworthy of Deliverance; ingrateful to God and Man;
but contrariwise, increase and continue the Burdens of the nation. Beside, that At this rate we Are constant to nothing; unworthy of Deliverance; ingrateful to God and Man;
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that we boggl'd at the Design, and were not throughly satisfied with the Revolution? But why did you hearken to Moses at all? Why did you break off your Fetters? and wherefore did you once look towards Canaan? Thus we shall perish with shame and confusion to our selves, without pity from Spectators,
that we boggled At the Design, and were not thoroughly satisfied with the Revolution? But why did you harken to Moses At all? Why did you break off your Fetters? and Wherefore did you once look towards Canaan? Thus we shall perish with shame and confusion to our selves, without pity from Spectators,
and consequently must sink or swim as we do. All their Eyes are upon us; next under God, they depend upon Us, as the principal Support of that Profession:
and consequently must sink or swim as we do. All their Eyes Are upon us; next under God, they depend upon Us, as the principal Support of that Profession:
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as now God hath presented us with, when all the Popish Princes are so deeply engaged in a War against France, and seem well contented that we should assert our own Interests,
as now God hath presented us with, when all the Popish Princes Are so deeply engaged in a War against France, and seem well contented that we should assert our own Interests,
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and be really afraid (as there is great reason for it) lest (if we indulge this Murmuring Humour) GOD should resolve that none of us shall enter into his Rest;
and be really afraid (as there is great reason for it) lest (if we indulge this Murmuring Humour) GOD should resolve that none of us shall enter into his Rest;
I mean, that we shall never see those happy and glorious Times of Religion, which Good Men expect in these latter Days, according to the Predictions of Holy Scripture.
I mean, that we shall never see those happy and glorious Times of Religion, which Good Men expect in these latter Days, according to the Predictions of Holy Scripture.
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Lastly, ver. 11. Now all these things hapned to them for ensamples, and they are written for our admonition, upon whom the ends of the world are come.
Lastly, ver. 11. Now all these things happened to them for ensamples, and they Are written for our admonition, upon whom the ends of the world Are come.
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S. Chrysin Matt. Hom. 55. Theophyl. in loc. Epiph. c. Cathar. Aug. trac. 10. in 1. Joannis. † Orig. tr. 1. in Matt. Cypr. Ep. 27. Tert. de Pudic. c. 21.
S. Chrysin Matt. Hom. 55. Theophylact. in loc. Epiphany c. Cathar. Aug. trac. 10. in 1. Johns. † Origin Tr. 1. in Matt. Cyprus Epistle 27. Tert de Pudic. c. 21.
