A sermon preach'd on the late day of thanksgiving, Decemb. 2, 1697 by John Howe ... ; to which is prefixed Dr. Bates's congratulatory speech to the King, Novemb. 22, 1697, in the name of the dissenting ministers in and about London.
It cannot but do so with Right Minds, unto which nothing is more agreeable, than to desire and covet such Favour as GOD shews to his own People, and to be made glad with his Inheritance, Psalm 105. 4, 5. from an Apprehension, that there must be somewhat very peculiar in such Mercy as GOD vouchsafes to his own, to a People Peculiar and Select, severed and set apart for himself, from the rest of Men.
It cannot but do so with Right Minds, unto which nothing is more agreeable, than to desire and covet such Favour as GOD shows to his own People, and to be made glad with his Inheritance, Psalm 105. 4, 5. from an Apprehension, that there must be somewhat very peculiar in such Mercy as GOD vouchsafes to his own, to a People Peculiar and Select, severed and Set apart for himself, from the rest of Men.
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and are attended, with reference to them, with such Consequences, as wherein others, without being made of this People of his, are not Sharers with them.
and Are attended, with Referente to them, with such Consequences, as wherein Others, without being made of this People of his, Are not Sharers with them.
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Some Intimation there is of this in this Psalm, which the Title speaks, a Psalm of David, and which some think to refer unto the Wars managed by him in his Time with the Moabites, signified by the Wilderness of Cadesh, and the Syrians, signified by the Cedars of Lebanon, of whom he speaks in the Prophetick Stile,
some Intimation there is of this in this Psalm, which the Title speaks, a Psalm of David, and which Some think to refer unto the Wars managed by him in his Time with the Moabites, signified by the Wilderness of Kadesh, and the Syrians, signified by the Cedars of Lebanon, of whom he speaks in the Prophetic Style,
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And so it is concluded, and shut up with this Epiphonema in the End of the Psalm. The Lord will give Strength to his People, the Lord will Bless his People with Peace: i. e.
And so it is concluded, and shut up with this Epiphonema in the End of the Psalm. The Lord will give Strength to his People, the Lord will Bless his People with Peace: i. e.
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That Title which the Scripture gives him, The GOD of Peace, with the many Expressions of like Import, wherewith it abounds, can leave them in no Doubt, concerning the Divine Influence and Agency in bringing about the grateful Intervals of Peace,
That Title which the Scripture gives him, The GOD of Peace, with the many Expressions of like Import, wherewith it abounds, can leave them in no Doubt, Concerning the Divine Influence and Agency in bringing about the grateful Intervals of Peace,
so acknowledged amongst Men that believe the Bible, were to Reproach the Auditory, as if it were made up of Scepticks and Atheists, or of them that did not believe this World was made by GOD;
so acknowledged among Men that believe the bible, were to Reproach the Auditory, as if it were made up of Sceptics and Atheists, or of them that did not believe this World was made by GOD;
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or that it was made by him only by some casual Stroak, and without Design, that he cared not for his reasonable intelligent Creatures when he had made them, what became of them,
or that it was made by him only by Some casual Stroke, and without Design, that he cared not for his reasonable intelligent Creatures when he had made them, what became of them,
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unto Men that continually partake and enjoy its Light and Influences, and to whose Sense, the Vicissitudes and Distinctions of Day and Night, by its Presence and Absence, are brought under constant Notice every Four and Twenty Hours.
unto Men that continually partake and enjoy its Light and Influences, and to whose Sense, the Vicissitudes and Distinctions of Day and Night, by its Presence and Absence, Are brought under constant Notice every Four and Twenty Hours.
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I shall therefore, I say, pass on to what appears more directly to be the Design of the Text. And that seems to be twofold, First, To represent to us in general, the great Blessing of Peace;
I shall Therefore, I say, pass on to what appears more directly to be the Design of the Text. And that seems to be twofold, First, To represent to us in general, the great Blessing of Peace;
2. I shall shew you, what Additions and Concomitants are necessary to make it a compleat Blessing, such as may be appropriate and peculiar to GODS own People,
2. I shall show you, what Additions and Concomitants Are necessary to make it a complete Blessing, such as may be Appropriate and peculiar to GOD'S own People,
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The Natural, and the 〈 ◊ 〉 Effect of their having sever'd themselves, and broke loose from the Divine Government. From whence are Wars? Are they not from your Lusts? Jam. 4. 1. GOD most Justly Punishes Mens Injustice, not by Infusing Malignity, which he needs not, into their minds and Natures,
The Natural, and the 〈 ◊ 〉 Effect of their having severed themselves, and broke lose from the Divine Government. From whence Are Wars? are they not from your Lustiest? Jam. 4. 1. GOD most Justly Punishes Men's Injustice, not by Infusing Malignity, which he needs not, into their minds and Nature's,
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and which it is impossible He can be the Author of, whose very Nature it self is Goodness, and Purity, and Love; but having Forsaken Him, Rebelled against Him, Disclaimed Him as their Ruler, Refused any longer to be Subject to Him;
and which it is impossible He can be the Author of, whose very Nature it self is goodness, and Purity, and Love; but having Forsaken Him, Rebelled against Him, Disclaimed Him as their Ruler, Refused any longer to be Subject to Him;
of which there cannot be a greater Instance, than that, when Controversies do arise between Men and Men, between Nation and Nation, Kingdom and Kingdom, one People and another, it is presently to be Decided by a Bloody Sword. This speaks a Monstrous Degeneracy in the Intellectual World, and from the Original Rectitude that belongs to the Nature of Men, which in his Primitive State did stand in a Temperament of Reason and Love.
of which there cannot be a greater Instance, than that, when Controversies do arise between Men and Men, between nation and nation, Kingdom and Kingdom, one People and Another, it is presently to be Decided by a Bloody Sword. This speaks a Monstrous Degeneracy in the Intellectual World, and from the Original Rectitude that belongs to the Nature of Men, which in his Primitive State did stand in a Temperament of Reason and Love.
And it speaks Rebellion against GOD in the Highest Kind, 'tis a Subversion of the most Fundamental Law of his Kingdom over the Intelligent World, Thou shalt Love the LORD thy GOD with all thy heart, with all they soul, with all thy mind, with all thy might,
And it speaks Rebellion against GOD in the Highest Kind, it's a Subversion of the most Fundamental Law of his Kingdom over the Intelligent World, Thou shalt Love the LORD thy GOD with all thy heart, with all they soul, with all thy mind, with all thy might,
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'TIS impossible there should be any such Thing as War in the World, but by the Violation of this most Fundamental Divine Law, the Principal and most Important Thing that this Government does as it were Consist in over reasonable Creatures, their Loving Him above all, and one another as themselves.
IT'S impossible there should be any such Thing as War in the World, but by the Violation of this most Fundamental Divine Law, the Principal and most Important Thing that this Government does as it were Consist in over reasonable Creatures, their Loving Him above all, and one Another as themselves.
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Countries from Age to Age made Akeldama 's, Fields of Blood, on this Account, of extending or Confining Empire and Dominion, of Invading anothers, or Defending ones own!
Countries from Age to Age made Akeldama is, Fields of Blood, on this Account, of extending or Confining Empire and Dominion, of Invading another's, or Defending ones own!
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and in Rebellion against him, in the most Fundamental part of his Government, that He suffers them to be the Executioners of His Just Wrath upon one another.
and in Rebellion against him, in the most Fundamental part of his Government, that He suffers them to be the Executioners of His Just Wrath upon one Another.
AND if we thus look upon War, First, in this its Complicated Causes, it is the Opprobrium, the Reproach of Humane Nature, of Intelligent Reasonable Creatures.
AND if we thus look upon War, First, in this its Complicated Causes, it is the Opprobrium, the Reproach of Humane Nature, of Intelligent Reasonable Creatures.
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BUT Next look upon it In it self, and what is it, but the Destruction of Humane Lives, of Creatures made after the Image of GOD? Of whom He has so High a Value,
BUT Next look upon it In it self, and what is it, but the Destruction of Humane Lives, of Creatures made After the Image of GOD? Of whom He has so High a Valve,
and whose Lives, even for that very Reason, He is pleased to Fence and Secure by a Severe Law, Whoever sheds Man's Blood, by Man shall his Blood be shed,
and whose Lives, even for that very Reason, He is pleased to Fence and Secure by a Severe Law, Whoever sheds Man's Blood, by Man shall his Blood be shed,
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AND by how much the more Necessary this is in many Cases, so much the more Grievous and Calamitous a Thing it is, that when to Cut Off and Destroy by multitudes so Precious Things as Humane Lives, is Tragical and Horrid, not to do it is so much Worse! Yea, That War it self is become an Art,
AND by how much the more Necessary this is in many Cases, so much the more Grievous and Calamitous a Thing it is, that when to cut Off and Destroy by Multitudes so Precious Things as Humane Lives, is Tragical and Horrid, not to do it is so much Worse! Yea, That War it self is become an Art,
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Besides all this, (I say) the Sacred Rites and Mysteries of Religion are Neglected and Profaned, its Holy Solemnities interrupted, Worshipping Assemblies are broken up.
Beside all this, (I say) the Sacred Rites and Mysteres of Religion Are Neglected and Profaned, its Holy Solemnities interrupted, Worshipping Assemblies Are broken up.
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Care for Immortal Souls, when it is most Necessary, is thrown out of doors, and Reasonal Creatures, that should be employed in Adoring and Worshipping their Great Creator, the GOD of their Lives, are Employed in Designing the Mutual Destruction of one anothers Lives:
Care for Immortal Souls, when it is most Necessary, is thrown out of doors, and Reasonal Creatures, that should be employed in Adoring and Worshipping their Great Creator, the GOD of their Lives, Are Employed in Designing the Mutual Destruction of one another's Lives:
And what sport does this make for Devils, those Envious Apostate Spirits, that first drew Men into a like Apostacy, that when GOD had given this Earth to the Children of Men, Assigning to themselves a worse abode amidst Infernal Darkness and Flames, they should be Tearing one another in pieces about this their Portion, under the Sun, making GOD 's Bounty to them the Occasion of their doing all manner of Violence to one another!
And what sport does this make for Devils, those Envious Apostate Spirits, that First drew Men into a like Apostasy, that when GOD had given this Earth to the Children of Men, Assigning to themselves a Worse Abided amid Infernal Darkness and Flames, they should be Tearing one Another in Pieces about this their Portion, under the Sun, making GOD is Bounty to them the Occasion of their doing all manner of Violence to one Another!
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That whereas he was at first made after GOD 's own Image, a God-like Creature resembling his Maker, especially in Spirituality, and Love, he now more resembles in Sensuality Beasts, and in malignity Devils, and both, by an Inordinate Love of this World;
That whereas he was At First made After GOD is own Image, a Godlike Creature resembling his Maker, especially in Spirituality, and Love, he now more resembles in Sensuality Beasts, and in malignity Devils, and both, by an Inordinate Love of this World;
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AND thus have Devils the pleasure of Beholding Men by this very Gift and Expression of GOD's Love and Kindness to them, Transformed into Emnity, and Hatred of himself and one another, Forsaken of Him,
AND thus have Devils the pleasure of Beholding Men by this very Gift and Expression of GOD's Love and Kindness to them, Transformed into Enmity, and Hatred of himself and one Another, Forsaken of Him,
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that as they were Accomplices with them in their first Rebellion, they may be Partakers and Associates with them in W•e and Torment. The most dismal part of the Story, is that which lyes most out of sight.
that as they were Accomplices with them in their First Rebellion, they may be Partakers and Associates with them in W•e and Torment. The most dismal part of the Story, is that which lies most out of sighed.
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THUS far does Peace appear a Blessing, a-part and by it self, a Valuable Good, and, according to the Common Notion and Estimate, it may be called a Blessing, wherewith GOD Blesses His People, in common with others.
THUS Far does Peace appear a Blessing, apart and by it self, a Valuable Good, and, according to the Common Notion and Estimate, it may be called a Blessing, wherewith GOD Blesses His People, in Common with Others.
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Which seems also to be Intended here, The LORD will Bless His People with Peace. In Speaking to this, I shall do these Two Things: 1. MENTION the Requisites themselves.
Which seems also to be Intended Here, The LORD will Bless His People with Peace. In Speaking to this, I shall do these Two Things: 1. MENTION the Requisites themselves.
2. SHEW their Requisiteness: Or, Shew what is Requisite to make External Peace, a Real and Peculiar Blessing. And then shew you upon what Account the Addition and Concomittancy of such Things is Requisite,
2. SHEW their Requisiteness: Or, Show what is Requisite to make External Peace, a Real and Peculiar Blessing. And then show you upon what Account the Addition and Concomittancy of such Things is Requisite,
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'Tis for this very Reason, Because he pours forth his Spirit upon the whole House of Israel, as it is in verse 29. of that Chapter, Pouring forth, signifies a Copious Communication;
It's for this very Reason, Because he pours forth his Spirit upon the Whole House of Israel, as it is in verse 29. of that Chapter, Pouring forth, signifies a Copious Communication;
3. WHEN, according to the Dictate of Divine Wisdom, Kings do Reign (as Prov. 8. 15.) and Princes decree Justice; when GODS People have Judges, as at the first, Counsellors as at the beginning, Isa. 1, 26. able Men, Men of Truth, fearing GOD,
3. WHEN, according to the Dictate of Divine Wisdom, Kings do Reign (as Curae 8. 15.) and Princes Decree justice; when GOD'S People have Judges, as At the First, Counsellors as At the beginning, Isaiah 1, 26. able Men, Men of Truth, fearing GOD,
and hating Covetousuess, Exod. 18. 21. When he is pleased to set Kings on the Throne, that scatter the Wicked with their Fyes, and so to establish the Throne in Righteousness;
and hating Covetousuess, Exod 18. 21. When he is pleased to Set Kings on the Throne, that scatter the Wicked with their Fyes, and so to establish the Throne in Righteousness;
When he inspirits such to cry mightily, to warn Men off from Sin, When Watchmen, set over his People, are faithful in the business of their Station, at once both to save their People and Themselves, from having their Blood required at the Hands of either.
When he inspirits such to cry mightily, to warn Men off from since, When Watchmen, Set over his People, Are faithful in the business of their Station, At once both to save their People and Themselves, from having their Blood required At the Hands of either.
There is some visible restraint, if there be not an universal Mortification, of such Fruits of the Flesh as those that are spoken of Gal. 5. 19. Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulation, wrath, strife, sedition, heresies, envyings, murders, drunkenness, revilings, and such like, that are inconsistent with a share in the Inheritance of the Kingdom of GOD, as it after follows.
There is Some visible restraint, if there be not an universal Mortification, of such Fruits of the Flesh as those that Are spoken of Gal. 5. 19. Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulation, wrath, strife, sedition, heresies, envyings, murders, Drunkenness, revilings, and such like, that Are inconsistent with a share in the Inheritance of the Kingdom of GOD, as it After follows.
as it is when the Lusts, and Works of the Flesh do cease to be Reigning and Rampant among them, who Live under the Gospel, through the victorious and more powerful Operation of the Spirit of Grace breathing in it.
as it is when the Lustiest, and Works of the Flesh do cease to be Reigning and Rampant among them, who Live under the Gospel, through the victorious and more powerful Operation of the Spirit of Grace breathing in it.
Yet since this Conjunction is not constant, but such insolencies of wickedness, as more directly tend to make a People miserable, may be represt by Inferiour Causes:
Yet since this Conjunction is not constant, but such insolences of wickedness, as more directly tend to make a People miserable, may be repressed by Inferior Causes:
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When Multitudes are thus turned unto the Lord, When there are numerous Conversions, a new Creation is springing up in visible and multiply'd instances,
When Multitudes Are thus turned unto the Lord, When there Are numerous Conversions, a new Creation is springing up in visible and multiplied instances,
When it is look'd upon as no fashionable Thing, to be a despifer of God, and Heaven, and to breath out Contempt, of the Divine Power that gave us Breath. And
When it is looked upon as no fashionable Thing, to be a despifer of God, and Heaven, and to breath out Contempt, of the Divine Power that gave us Breath. And
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as part of that Divine Nature, which he communicates to the Regenerate Seed, when there is a natural Propensity to one another, that they can no more Violate and Tear that vital Bond of Love and Peace that is among them,
as part of that Divine Nature, which he communicates to the Regenerate Seed, when there is a natural Propensity to one Another, that they can no more Violate and Tear that vital Bound of Love and Peace that is among them,
When all these Things do concur, as so many Indications of His being at Peace with them, i. e. That He has intirely Forgiven them All Former Offences, That their Sins and Iniquities He remembers no more;
When all these Things do concur, as so many Indications of His being At Peace with them, i. e. That He has entirely Forgiven them All Former Offences, That their Sins and Iniquities He remembers no more;
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And these concur with such Things as partly Make, and partly Argue them, the Objects of His Delight, That He has Written His Law in their Hearts, He has Put His Spirit into them, He has made them a Company of God-like Creatures like Himself, whose very Nature is Love;
And these concur with such Things as partly Make, and partly Argue them, the Objects of His Delight, That He has Written His Law in their Hearts, He has Put His Spirit into them, He has made them a Company of Godlike Creatures like Himself, whose very Nature is Love;
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they are his Living Resemblances in that very Respect, expressing herein His Vertues, who has Called them out of Darkness, into His own Glorious and Marvelious Light.
they Are his Living Resemblances in that very Respect, expressing herein His Virtues, who has Called them out of Darkness, into His own Glorious and Marvelious Light.
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Hereupon, such a People may reckon themselves secure of GOD's own Prefence, He is in the midst of them, and His Glory ceases to hover, becomes with them a Fixed Thing, settles its Station,
Hereupon, such a People may reckon themselves secure of GOD's own Presence, He is in the midst of them, and His Glory ceases to hover, becomes with them a Fixed Thing, settles its Station,
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their Land may now be called, The Land of Immanuel, and bears the Inscription GOD with us. The Tabernacle of GOD is with them, and He is resolved to Dwell with them,
their Land may now be called, The Land of Immanuel, and bears the Inscription GOD with us. The Tabernacle of GOD is with them, and He is resolved to Dwell with them,
as the concomitants of a meerly External Peace as, That their Sons grow up as Plants, their Daughters as so many Polished corner Stones, that join together the Walls of a Pallace, that their Garners be full, their Sheep numerous, their Oxen strong, & that there be no complaining in their Streets;
as the concomitants of a merely External Peace as, That their Sons grow up as Plants, their Daughters as so many Polished corner Stones, that join together the Walls of a Palace, that their Garners be full, their Sheep numerous, their Oxen strong, & that there be no complaining in their Streets;
But when it can be said, That the LORD is their GOD, they are an Happy People indeed, Psalm 144. 12. 15. Such as these are the Things Requisite to make Peace a Compleat Blessing. But now we are
But when it can be said, That the LORD is their GOD, they Are an Happy People indeed, Psalm 144. 12. 15. Such as these Are the Things Requisite to make Peace a Complete Blessing. But now we Are
And somewhat very remarkable (as we are to reckon, when to the Divine Wisdom it was thought fit to be inserted amidst a Genealogical Discourse) is further said of him;
And somewhat very remarkable (as we Are to reckon, when to the Divine Wisdom it was Thought fit to be inserted amid a Genealogical Discourse) is further said of him;
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It seems, besides what goes under the Common Notion of Blessing, he reckon'd there was somewhat more Peculiar, which he calls Blessing indeed. There is a known Hebraism in that Expression.
It seems, beside what Goes under the Common Notion of Blessing, he reckoned there was somewhat more Peculiar, which he calls Blessing indeed. There is a known Hebraism in that Expression.
Let me have that Blessing, whereof the other is but a Cortex, the outside. Let me have that Blessing, that is wrapt up and enclosed in the external Blessing.
Let me have that Blessing, whereof the other is but a Cortex, the outside. Let me have that Blessing, that is wrapped up and enclosed in the external Blessing.
And that account which some give us, has a look that way; that GOD vouchsafed him somewhat more extraordinary in the kind of Mental and Intellectual Endowments:
And that account which Some give us, has a look that Way; that GOD vouchsafed him somewhat more extraordinary in the kind of Mental and Intellectual Endowments:
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For we are otherwise informed, that this Jabez became a noted Doctor among the Jews, and that the City, called after his Name, was thereupon afterwards the Residence of such as were most Learned in their Laws, Vatabl. apud Critic. That is to be Blessed indeed, to have these Things conferr'd, that do reach the Mind, and affect the inner Man;
For we Are otherwise informed, that this Jabez became a noted Doctor among the jews, and that the city, called After his Name, was thereupon afterwards the Residence of such as were most Learned in their Laws, Vatable apud Critic. That is to be Blessed indeed, to have these Things conferred, that do reach the Mind, and affect the inner Man;
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to be blessed with Spiritual Blessings from the Heavenly Places, as in that Eph. 1. 3. There is a Spiritual sort of Blessing, that may be enclosed in the External Blessing: And particularly in this of Peace, which while it is common to the People of GOD, with other Men is it self not common.
to be blessed with Spiritual Blessings from the Heavenly Places, as in that Ephesians 1. 3. There is a Spiritual sort of Blessing, that may be enclosed in the External Blessing: And particularly in this of Peace, which while it is Common to the People of GOD, with other Men is it self not Common.
2. I further Note, That the things I have mentioned to you, they are of that special kind, they are either immediate Spiritual Blessings or Subservient to such.
2. I further Note, That the things I have mentioned to you, they Are of that special kind, they Are either immediate Spiritual Blessings or Subservient to such.
Whereupon now we may, from several considerations, evince to you, that, without them, such an External Good as this of Peace, is not a compleat Blessing:
Whereupon now we may, from several considerations, evince to you, that, without them, such an External Good as this of Peace, is not a complete Blessing:
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1. IT is no Argument of GOD 's Special Favour. The Best and most Valuable Blessings are from the NONLATINALPHABET, the good pleasure of His Will, Eph. 1. 3, 4, 5. Other Men may enjoy External Benefits, may both Prosper in War,
1. IT is no Argument of GOD is Special Favour. The Best and most Valuable Blessings Are from the, the good pleasure of His Will, Ephesians 1. 3, 4, 5. Other Men may enjoy External Benefits, may both Prosper in War,
and Flourish in Peace, as well, and often more than GOD 's own People. You Read of a Time, wherein the whole Earth is said to be at Rest and Quiet, Is. 14. 7. Therefore meer Peace is no mark of Special Divine Favour, and so is not Abstractly considered, a Compleat Blessing; not a Self-desirable Thing.
and Flourish in Peace, as well, and often more than GOD is own People. You Read of a Time, wherein the Whole Earth is said to be At Rest and Quiet, Is. 14. 7. Therefore mere Peace is no mark of Special Divine Favour, and so is not Abstractly considered, a Complete Blessing; not a Self-desirable Thing.
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of Wicked Men) slays and destroys them, Prov. 1. 32. 'Tis an Observation, that runs through the Course of Time, that as Wars at length beget an enforced Peace;
of Wicked Men) slays and Destroys them, Curae 1. 32. It's an Observation, that runs through the Course of Time, that as Wars At length beget an Enforced Peace;
An ingenious Writer of those Affairs, observes, that the former Scipio open'd the way to the Roman Power; the Latter, to their Luxury. Their Vertue languisht,
an ingenious Writer of those Affairs, observes, that the former Scipio opened the Way to the Roman Power; the Latter, to their Luxury. Their Virtue languished,
I beseech you consider, Are they a Blessed People? Or, Is that a Blessed Man, between whom and Eternal Misery there is but a breath? He may but breathe another breath,
I beseech you Consider, are they a Blessed People? Or, Is that a Blessed Man, between whom and Eternal Misery there is but a breath? He may but breathe Another breath,
Is he Happy this moment, that may be as Miserable as any Devil the next? Those things can only be compleat Blessings to any, that are inseparable ones,
Is he Happy this moment, that may be as Miserable as any devil the next? Those things can only be complete Blessings to any, that Are inseparable ones,
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not a NONLATINALPHABET, Arist. It can much less be such a thing as may leave me miserable to all Eternity, least of all, what may make me so, by degenerating into a Curse, as Mal. 2. 2. THEREFORE these are demonstrations that meer External Peace, without such Additions as you have heard of, can never be a Compleat Blessing, nor such as can be understood vouchsafed to the People of GOD, as their Ultimate and Consummative Felicity.
not a, Arist. It can much less be such a thing as may leave me miserable to all Eternity, least of all, what may make me so, by degenerating into a Curse, as Malachi 2. 2. THEREFORE these Are demonstrations that mere External Peace, without such Additions as you have herd of, can never be a Complete Blessing, nor such as can be understood vouchsafed to the People of GOD, as their Ultimate and Consummative Felicity.
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I therefore now come to the promised Vse, which will correspond to the two General Heads I have been discoursing of First, To let you s•e what cause of Thanksgiving we have in reference to the former, the Blessing of Peace abstractly considered.
I Therefore now come to the promised Use, which will correspond to the two General Heads I have been discoursing of First, To let you s•e what cause of Thanksgiving we have in Referente to the former, the Blessing of Peace abstractly considered.
This points out to us The matter of Than•sgiving, for which this day is appointed, That GOD has preserved our KING, amidst so innumerable Dangers abroad;
This points out to us The matter of Than•sgiving, for which this day is appointed, That GOD has preserved our KING, amid so innumerable Dangers abroad;
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That He has brought him home to us in Safety; That He has made him the Instrument of That Peace, that we find is at length brought about, wherein he is returned to us a Greater Conqueror, than if he had Routed and Destroyed never so Potent Armies of our Enemies in the Field, we have Reason to understand the matter so.
That He has brought him home to us in Safety; That He has made him the Instrument of That Peace, that we find is At length brought about, wherein he is returned to us a Greater Conqueror, than if he had Routed and Destroyed never so Potent Armies of our Enemies in the Field, we have Reason to understand the matter so.
By prevailing in War, he had only Conquered by Force; by prevailing for Peace, he has Conquered by Wisdom and Goodness. By prevailing in War, he had only Conquered the Bodily Power of our Enemies, or their baser part;
By prevailing in War, he had only Conquered by Force; by prevailing for Peace, he has Conquered by Wisdom and goodness. By prevailing in War, he had only Conquered thee Bodily Power of our Enemies, or their baser part;
but in prevailing for Peace, considering his Martial Spirit, and his high Provocations, he has done a far Greater Thing, he has Conquered himself, whom none ever Conquered before.
but in prevailing for Peace, considering his Martial Spirit, and his high Provocations, he has done a Far Greater Thing, he has Conquered himself, whom none ever Conquered before.
BESIDES what this Great Blessing of Peace, generally considered, contains in it self, we ought to Amplify it to our selves, being brought about by such means, wherein we have so particular a Concern.
BESIDE what this Great Blessing of Peace, generally considered, contains in it self, we ought to Amplify it to our selves, being brought about by such means, wherein we have so particular a Concern.
This ought to add with us a very Grateful Relish to it, for it is a Glory to our Nation, that GOD has set a Prince on the English Throne, that could signifie so much to the World;
This ought to add with us a very Grateful Relish to it, for it is a Glory to our nation, that GOD has Set a Prince on the English Throne, that could signify so much to the World;
And it is our more peculiar Glory, that our KING is Renowned, not by throwing Death and Destruction every where round about him; but by spreading the Benefits included in Peace through the Neighbour-Nations.
And it is our more peculiar Glory, that our KING is Renowned, not by throwing Death and Destruction every where round about him; but by spreading the Benefits included in Peace through the Neighbour-Nations.
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and that none may be so ill-minded as to grudge at Power so lodg'd as to save us, who were less concern'd at its being lodg'd, where it could only be designed to destroy us.
and that none may be so ill-minded as to grudge At Power so lodged as to save us, who were less concerned At its being lodged, where it could only be designed to destroy us.
In the mean time, it might Excite us to the higher pitches of Thankfulness to Almighty GOD, for this Blessing of the Present Peace, if we did consider, BOTH, what it hath Cost. AND whereto it is Improvable.
In the mean time, it might Excite us to the higher pitches of Thankfulness to Almighty GOD, for this Blessing of the Present Peace, if we did Consider, BOTH, what it hath Cost. AND whereto it is Improvable.
Secondly. TO shew what matter of Supplication remains to us upon the latter Account, that is, with Reference to such things as are yet wanting to make this Blessing of Peace a Compleat Blessing, and without which it cannot be understood to be such;
Secondly. TO show what matter of Supplication remains to us upon the latter Account, that is, with Referente to such things as Are yet wanting to make this Blessing of Peace a Complete Blessing, and without which it cannot be understood to be such;
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Whereof all the several Heads that were Recited belong to one, Viz, That of Spiritual Blessing; That therefore in the General, we have to pray for, that GOD may be said to Bless us indeed, to Bless us in Blessing us, viz. That He would Bless us with Spiritual Blessings in the Heavenlies, (i. e.
Whereof all the several Heads that were Recited belong to one, Viz, That of Spiritual Blessing; That Therefore in the General, we have to pray for, that GOD may be said to Bless us indeed, to Bless us in Blessing us, viz. That He would Bless us with Spiritual Blessings in the Heavenlies, (i. e.
SPIRITVAL Good, that of the Mind and Spirit, and which makes that better, especially that which accompanies Salvation, Heb. 6. 9. That runs into Eternity,
SPIRITUAL Good, that of the Mind and Spirit, and which makes that better, especially that which Accompanies Salvation, Hebrew 6. 9. That runs into Eternity,
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A Mans Table may become his Snare, and that which was for his welfare a Trap, Psalm 69. 22. MEERLY External Blessings, are Curses, when they become the fewel of Lusts, when they animate Men unto Contests against Heaven, rebellions against the Divine Government;
A men Table may become his Snare, and that which was for his welfare a Trap, Psalm 69. 22. MERELY External Blessings, Are Curses, when they become the fuel of Lustiest, when they animate Men unto Contests against Heaven, rebellions against the Divine Government;
when, like Jesurun, Men wax Fat by them, and Kick against Heaven, Deut, 32. This we are always liable to, till Spiritual Blessings, intermingle with our other Blessings.
when, like Jeshurun, Men wax Fat by them, and Kick against Heaven, Deuteronomy, 32. This we Are always liable to, till Spiritual Blessings, intermingle with our other Blessings.
And nothing should more convince the World, that the kindest and most benign Part of the Divine Government lies in immediate Influences on the Minds of Men,
And nothing should more convince the World, that the Kindest and most benign Part of the Divine Government lies in immediate Influences on the Minds of Men,
but he will be always a troubled Sea, whose Waters cast forth Mire and Dirt, Isa. 57. 20, 21. The Philosophy of Pagans would have made them ashamed to Place their Felicity in any Thing without, or Foreign to themselves.
but he will be always a troubled Sea, whose Waters cast forth Mire and Dirt, Isaiah 57. 20, 21. The Philosophy of Pagans would have made them ashamed to Place their Felicity in any Thing without, or Foreign to themselves.
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BUT we are Christians, and shall we not much more be ashamed, to take other, or even opposite Measures of Blessedness, to those which are given us by our Divine Master.
BUT we Are Christians, and shall we not much more be ashamed, to take other, or even opposite Measures of Blessedness, to those which Are given us by our Divine Master.
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These are his Characters of a Blessed Man. And He places that Blessedness it self in Congenerous Things, Mat. 5. 3, 4, 5, &c. LET us Learn from him;
These Are his Characters of a Blessed Man. And He places that Blessedness it self in Congenerous Things, Mathew 5. 3, 4, 5, etc. LET us Learn from him;
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and only the Spirit of the Lord can lift up a Standard against him, Isa. 59. 19. The Spirit of the Lord would be to us as a purifying Flame, to burn up our Filthiness,
and only the Spirit of the Lord can lift up a Standard against him, Isaiah 59. 19. The Spirit of the Lord would be to us as a purifying Flame, to burn up our Filthiness,
and enkindle in us that Divine Love, that would make us Zealous of good Works. And this should be with us the Matter of earnest and incessant Supplication, not with Diffidence,
and enkindle in us that Divine Love, that would make us Zealous of good Works. And this should be with us the Matter of earnest and incessant Supplication, not with Diffidence,
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in the other Place it is said, his Spirit; implying, that the Gift of the Spirit Involves in it all good Things. And certainly nothing can be good to any Man, till he hath that Spirit that makes him Good:
in the other Place it is said, his Spirit; implying, that the Gift of the Spirit Involves in it all good Things. And Certainly nothing can be good to any Man, till he hath that Spirit that makes him Good:
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Secondly, That Christian Love may more abound, whereby Christians may be composed to mutual Peace, and more dispos'd to mutual Communion with one another.
Secondly, That Christian Love may more abound, whereby Christians may be composed to mutual Peace, and more disposed to mutual Communion with one Another.
but they stand out still, hardened in their Impenitency, Infidelity, Obstinacy, Enmity, against GOD and his Christ, through the Power and Dominion that an Earthly, Vain, Carnal Mind has in them, and over them.
but they stand out still, hardened in their Impenitency, Infidelity, Obstinacy, Enmity, against GOD and his christ, through the Power and Dominion that an Earthly, Vain, Carnal Mind has in them, and over them.
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What can our Peace with Men signifie in this Case? What do we not know, that the Friendship of this World is Enmity against God? James 4. 4. 1 John 2. 15. And that it is as impossible,
What can our Peace with Men signify in this Case? What do we not know, that the Friendship of this World is Enmity against God? James 4. 4. 1 John 2. 15. And that it is as impossible,
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And the Matter speaks it self, That opposite Spirit unto truly Christian Peace and Love which appears amongst us, nothing but the Spirit of Christ can overcome;
And the Matter speaks it self, That opposite Spirit unto truly Christian Peace and Love which appears among us, nothing but the Spirit of christ can overcome;
And if there be not a Cure, we are certainly to expect the pouring forth of his Wrath. And Things look with a Threatning Aspect upon us to this Purpose.
And if there be not a Cure, we Are Certainly to expect the pouring forth of his Wrath. And Things look with a Threatening Aspect upon us to this Purpose.
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That there is Strife, too manifestly not from the Love of Truth whereof not one Hair needs be Lost (nor of any other valuable Thing) but meerly from the Love of Strife;
That there is Strife, too manifestly not from the Love of Truth whereof not one Hair needs be Lost (nor of any other valuable Thing) but merely from the Love of Strife;
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and the Honour of our Religion so scandalously misrepresented to the World, it will be easie to Him, by one Victorious Effort of that Spirit to reduce the Christian Church to its Original, genuine Temper;
and the Honour of our Religion so scandalously misrepresented to the World, it will be easy to Him, by one Victorious Effort of that Spirit to reduce the Christian Church to its Original, genuine Temper;
and thereby to bring back Apostate Souls to GOD, or to work in them Faith and Repentance, than to bring them into Union upon Christian Terms, with one another.
and thereby to bring back Apostate Souls to GOD, or to work in them Faith and Repentance, than to bring them into union upon Christian Terms, with one Another.
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or any other) are more hardly, or more rarely overcome, than the Envy, Wrath, Malice, which Christians ordinarily, are not at all shy of expressing toward one another.
or any other) Are more hardly, or more rarely overcome, than the Envy, Wrath, Malice, which Christians ordinarily, Are not At all shy of expressing towards one Another.
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I speak upon some Experience, lamenting that having this occasion (which Sense of Duty will not let me balk) I have also so much Cause, to mention that foregoing Observation.
I speak upon Some Experience, lamenting that having this occasion (which Sense of Duty will not let me balk) I have also so much Cause, to mention that foregoing Observation.
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For I cannot forget, that sometime Discoursing with some very Noted Persons about the business of Union among Christians, it hath been freely granted me, that there was not so much as a Principle left (among those the Discourse had Reference to) upon which to Disagree.
For I cannot forget, that sometime Discoursing with Some very Noted Persons about the business of union among Christians, it hath been freely granted me, that there was not so much as a Principle left (among those the Discourse had Referente to) upon which to Disagree.
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It is the same Thing, as if all Scriptures, that had any Aspect or Look this Way, were quite put out of the Canon, and all this, with Men zealous for the Divine Authority of the Scripture.
It is the same Thing, as if all Scriptures, that had any Aspect or Look this Way, were quite put out of the Canon, and all this, with Men zealous for the Divine authority of the Scripture.
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or the most convincing Reason agreeable thereto, against his own Passion or Humour, or against the (supposed though never so grosly mistaken) Interest of his Party.
or the most convincing Reason agreeable thereto, against his own Passion or Humour, or against the (supposed though never so grossly mistaken) Interest of his Party.
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Too many are busie at inventing of that which is no where to be found, that Exists not in the Nature of Things, that they may have a Colour for continued Distance.
Too many Are busy At inventing of that which is no where to be found, that Exists not in the Nature of Things, that they may have a Colour for continued Distance.
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And is not this, to fly in the Face of the Authority under which we Live? i. e. The Ruling Power of the Kingdom of Christ, the Prince of Peace? 'Tis strange they are not ashamed to be called Christians;
And is not this, to fly in the Face of the authority under which we Live? i. e. The Ruling Power of the Kingdom of christ, the Prince of Peace? It's strange they Are not ashamed to be called Christians;
And 'tis here to be Noted, that 'tis quite another Thing, what is in it self True or False, Right or Wrong, and what is to be a Measure or Boundary of Christian Communion. Are we yet to Learn, that Christian Communion is not amongst Men that are perfect,
And it's Here to be Noted, that it's quite Another Thing, what is in it self True or False, Right or Wrong, and what is to be a Measure or Boundary of Christian Communion. are we yet to Learn, that Christian Communion is not among Men that Are perfect,
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And whatsoever Mistake in Judgment, or Obliquity in Practice, can consist with holding the Head, ought to consist also with being of the same Christian Communion;
And whatsoever Mistake in Judgement, or Obliquity in Practice, can consist with holding the Head, ought to consist also with being of the same Christian Communion;
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And to such Peace (and consequently Communion) we are all called in one •ody, Col. 3. 15. We are expresly required to receive one another (which cannot but Mean into each others Communion) and not to doubtful Disputations, Rom. 14. 1. If any be Thought to be Weak,
And to such Peace (and consequently Communion) we Are all called in one •ody, Col. 3. 15. We Are expressly required to receive one Another (which cannot but Mean into each Others Communion) and not to doubtful Disputations, Rom. 14. 1. If any be Thought to be Weak,
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and Received, •ecause tbe Lord has Received them, Ver. 3. All that we should think Christ has Received into his Communion, we ought to Receive into ours, Rom. 15. 7. Scriptures are so express to this Purpose, that nothing can be more.
and Received, •ecause The Lord has Received them, Ver. 3. All that we should think christ has Received into his Communion, we ought to Receive into ours, Rom. 15. 7. Scriptures Are so express to this Purpose, that nothing can be more.
and, by which to distinguish Subjects and Rebels, and in Effect to Dethrone Him, to Rival Him in His highest Prerogative, viz. The Establishing the Terms of Life and Death,
and, by which to distinguish Subjects and Rebels, and in Effect to Dethrone Him, to Rival Him in His highest Prerogative, viz. The Establishing the Terms of Life and Death,
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In the mean time, what higher Invasion can there be of Christs Rights? And since the Christian Church became so overwise, above what is Written in framing New Doctrines,
In the mean time, what higher Invasion can there be of Christ Rights? And since the Christian Church became so overwise, above what is Written in framing New Doctrines,
AND indeed there is not a Difference to be found, amongst them that hold the Head, but must be so Minute, that it cannot be a Pretence for Refusing Communion.
AND indeed there is not a Difference to be found, among them that hold the Head, but must be so Minute, that it cannot be a Pretence for Refusing Communion.
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This Obligation immediately lies on the Strong, and therefore must take hold of them that think themselves so, not to Dispute with the others but receive them,
This Obligation immediately lies on the Strong, and Therefore must take hold of them that think themselves so, not to Dispute with the Others but receive them,
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Does He take them into his Communion, and will not You take them into Yours? To profess want of Charity in Excuse, is to Excuse a Fault by a Wickedness.
Does He take them into his Communion, and will not You take them into Yours? To profess want of Charity in Excuse, is to Excuse a Fault by a Wickedness.
It is to Usurp Christs Judgment-Seat, and Invade His Office, Rom. 14. 4, 10. Therefore wheresoever there is any such Case to be found, that let a Man be never so sound in the Faith, never so Orthodox, let him be in all Things else never so Regular through his whole Conversation,
It is to Usurp Christ Judgment seat, and Invade His Office, Rom. 14. 4, 10. Therefore wheresoever there is any such Case to be found, that let a Man be never so found in the Faith, never so Orthodox, let him be in all Things Else never so Regular through his Whole Conversation,
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BUT how much less justisiable is it, if not only Communion be Pefused, but Ruine Designed, to such as Differ from us about those our Arbitrary Additions to Christs Rules, and Boundaries of Christian Communion.
BUT how much less justisiable is it, if not only Communion be Pefused, but Ruin Designed, to such as Differ from us about those our Arbitrary Additions to Christ Rules, and Boundaries of Christian Communion.
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NOR yet do I look upon this Proneness, to innovate and devise other Terms of Christian Communion than Christ hath Himself appointed, as the Peculiar Character of a Party:
NOR yet do I look upon this Proneness, to innovate and devise other Terms of Christian Communion than christ hath Himself appointed, as the Peculiar Character of a Party:
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As I also reckon it too low and narrow a Design, to aim at a Oneness of Communion among Christians of this and that single Party and Perswasion; which would but make so much the Larger Vleus, and Tumor a greater unnatural Apostem or Secession, in the Sacred Body of our Blessed Lord.
As I also reckon it too low and narrow a Design, to aim At a Oneness of Communion among Christians of this and that single Party and Persuasion; which would but make so much the Larger Vleus, and Tumor a greater unnatural Apostem or Secession, in the Sacred Body of our Blessed Lord.
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Nothing in this Kind, can be a Design worthy of a Christian, or suitable to the Spirit of Christ, b•t to have Christian Communion Extended and Limitted, according to the extent, and Limits of visibly Serious and vital Christianity.
Nothing in this Kind, can be a Design worthy of a Christian, or suitable to the Spirit of christ, b•t to have Christian Communion Extended and Limited, according to the extent, and Limits of visibly Serious and vital Christianity.
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And hereof, that distinguishing Judgment, which is necessary, is as little difficult as in Private Conversation between a Visible Friend, and a Visible Enemy, or in Publick and Political, between a Visible Subject, and a Visible Rebel. So far as a Discrimination can and according to Christs Rules (not our own unbounded Fancies) ought to be made, any serious Living Christian, of whatsoever Party or Denomination;
And hereof, that distinguishing Judgement, which is necessary, is as little difficult as in Private Conversation between a Visible Friend, and a Visible Enemy, or in Public and Political, between a Visible Subject, and a Visible Rebel. So Far as a Discrimination can and according to Christ Rules (not our own unbounded Fancies) ought to be made, any serious Living Christian, of whatsoever Party or Denomination;
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and accidental Appendages, And between Accidents of Christ's appointing, and of our Devising, and to dread affixing of our own Devices to so Sacred an Institution.
and accidental Appendages, And between Accidents of Christ's appointing, and of our Devising, and to dread affixing of our own Devices to so Sacred an Institution.
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When the weight of such Words comes to be apprehended [ He that hateth his Brother, abideth in Death, 1 John 2. ] When to be Born of GOD ceases to signifie with us, being Proselyted to this or that Church formed and distinguished by Humane Device.
When the weight of such Words comes to be apprehended [ He that hates his Brother, Abideth in Death, 1 John 2. ] When to be Born of GOD ceases to signify with us, being Proselyted to this or that Church formed and distinguished by Humane Device.
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When Religious Pretences Cease to serve Political Purposes, when the Interest of a Party ceases to weigh more with us than the whole Christian Interest.
When Religious Pretences Cease to serve Political Purposes, when the Interest of a Party ceases to weigh more with us than the Whole Christian Interest.
and our Righteousness as the Waves of the Sea. Isa. 48. 18. And the Glorious Lord will Himself be to us a Place of broad Waters, Ch. 33. 21. Where Straits,
and our Righteousness as the Waves of the Sea. Isaiah 48. 18. And the Glorious Lord will Himself be to us a Place of broad Waters, Christ 33. 21. Where Straits,
