Sermons, preached partly before His Majesty at White-Hall and partly before Anne Dutchess of York, at the chappel at St. James / by Henry Killigrew ...
I Observed in the Testimony or Verdict of the People three things: 1. The Appellation or Denomination they give our Lord, He, or This Man. 2. The Kind or Nature of their Verdict, it was an Approbation, That he had done Well.
I Observed in the Testimony or Verdict of the People three things: 1. The Appellation or Denomination they give our Lord, He, or This Man. 2. The Kind or Nature of their Verdict, it was an Approbation, That he had done Well.
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Or as he is feign'd by the Poets to have beheld Thessaly, when he was in love with Daphne, — & terrâ figit in unâ Quos mundo debet oculos — he fixt his Eyes on one particular Soil, which ought to have cheered the Universe.
Or as he is feigned by the Poets to have beheld Thessaly, when he was in love with Daphne, — & terrâ figit in unâ Quos mundo debet Eyes — he fixed his Eyes on one particular Soil, which ought to have cheered the Universe.
So God, as if he had been Enamoured on Israel of all the Nations of the Earth, set his Heart on them alone, to the seeming Contempt of all beside, he revealed himself to them in a more Especial Manner, made a Covenant with them, gave them Laws,
So God, as if he had been Enamoured on Israel of all the nations of the Earth, Set his Heart on them alone, to the seeming Contempt of all beside, he revealed himself to them in a more Especial Manner, made a Covenant with them, gave them Laws,
and heaped Blessings upon them, vouchsafed to be their King and Governour in his own Person, conducted, fed, protected them by by Wonderful and Supernatural Means;
and heaped Blessings upon them, vouchsafed to be their King and Governor in his own Person, conducted, fed, protected them by by Wondered and Supernatural Means;
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and whereas he governed the other Nations by his Ordinary Invisible Power (as if he had erected a New Providence in the World for them) he brought all things to pass in their behalf by Miracles.
and whereas he governed the other nations by his Ordinary Invisible Power (as if he had erected a New Providence in the World for them) he brought all things to pass in their behalf by Miracles.
Sometimes again it is taken Figuratively, not for mere Perceiving or Understanding a thing, but for the Owning, Approving, Favouring, Blessing of it, or the like:
Sometime again it is taken Figuratively, not for mere Perceiving or Understanding a thing, but for the Owning, Approving, Favouring, Blessing of it, or the like:
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what he would have pardoned in the Heathen, that were Strangers to him, he will punish in his own People, whom he has known by so many Great and Distinguishing Benefits.
what he would have pardoned in the Heathen, that were Strangers to him, he will Punish in his own People, whom he has known by so many Great and Distinguishing Benefits.
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The Words afford us this Proposition or Observation, That whatever People God blesses above others, if they shew themselves Ungrateful by sinning against him, he will punish them above others.
The Words afford us this Proposition or Observation, That whatever People God Blesses above Others, if they show themselves Ungrateful by sinning against him, he will Punish them above Others.
In the handling of the first of these, The Manner or Way of God's conferring the Lands and labour of the Canaanites, (there being many collateral Circumstances in it which highly magnifie his Gift) I shall not only reflect on the bare Donation,
In the handling of the First of these, The Manner or Way of God's conferring the Lands and labour of the Canaanites, (there being many collateral circumstances in it which highly magnify his Gift) I shall not only reflect on the bore Donation,
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but God determining in his Mercy never utterly to destroy Mankind again, resolved to take a contrary Course, to woo and soothe them to Vertue and Righteousness by his Favours;
but God determining in his Mercy never utterly to destroy Mankind again, resolved to take a contrary Course, to woo and sooth them to Virtue and Righteousness by his Favours;
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and make a deeper and more lasting Impression in the hearts of the Receivers, and it was naturally this, That they might observe his Statutes, and keep his Laws.
and make a Deeper and more lasting Impression in the hearts of the Receivers, and it was naturally this, That they might observe his Statutes, and keep his Laws.
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And now if any ask, Why was all this Munificence and Bounty showred on this People? what was the Design of the Almighty in making such a Profusion both of natural and supernatural Favours? The Declaration of that is reserved to the last place, suspended to the End of the Recital of the Benefits, that it might look back to all that went before,
And now if any ask, Why was all this Munificence and Bounty showered on this People? what was the Design of the Almighty in making such a Profusion both of natural and supernatural Favours? The Declaration of that is reserved to the last place, suspended to the End of the Recital of the Benefits, that it might look back to all that went before,
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a Land that was the Glory of Lands, ready till'd and cultivated, built and furnisht to their hands, with all manner of rich Moveables and Commodities, Dominis parantur ista, serviunt vobis, Provisions made for the Canaanites, but enjoyed by the Israelites.
a Land that was the Glory of Lands, ready tilled and cultivated, built and furnished to their hands, with all manner of rich Movables and Commodities, Dominis parantur ista, serviunt vobis, Provisions made for the Canaanites, but enjoyed by the Israelites.
and by his Prowess and Conduct cast out the Heathen before them, and, to crown all his foregoing Mercies, he put them into actual Possession of the Land of Canaan ;
and by his Prowess and Conduct cast out the Heathen before them, and, to crown all his foregoing mercies, he put them into actual Possession of the Land of Canaan;
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And though he suffered them in this place of Sojourners to be made Bond-men, yet when the determined Time of such his Counsel was expired, he raised up another Man,
And though he suffered them in this place of Sojourners to be made Bondmen, yet when the determined Time of such his Counsel was expired, he raised up Another Man,
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For when a Dearth, as 'tis said Gen. 41. was on all Lands, i. e. the adjacent Countries, Canaan, Syria, Arabia, and Idumea, by a Gracious Providence he sent a Man before them to introduce them into Egypt, where he had made Provision of Bread for them:
For when a Dearth, as it's said Gen. 41. was on all Lands, i. e. the adjacent Countries, Canaan, Syria, Arabia, and Idumea, by a Gracious Providence he sent a Man before them to introduce them into Egypt, where he had made Provision of Bred for them:
And he delivered them not only from the Violences and Outrages of Men, but exempted them from the Judgments which himself sent on the Nations where they sojourned.
And he Delivered them not only from the Violences and Outrages of Men, but exempted them from the Judgments which himself sent on the nations where they sojourned.
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And in order to this I shall observe in the Words three things: 1. Our Lord's tender and compassionate Spirit, I have Compassion. 2. The Object of his Compassion, the Persons to whom he shew'd it, the Multitude, I have compassion on the Multitude.
And in order to this I shall observe in the Words three things: 1. Our Lord's tender and compassionate Spirit, I have Compassion. 2. The Object of his Compassion, the Persons to whom he showed it, the Multitude, I have compassion on the Multitude.
This Portion of Scripture is part of a larger Narrative, and I shall take that Way in handling it, which those do, who make Remarks and Observations upon Notable Occurrents and Events in History, reflect and descant on the Principal Passages in it,
This Portion of Scripture is part of a larger Narrative, and I shall take that Way in handling it, which those do, who make Remarks and Observations upon Notable Occurrents and Events in History, reflect and descant on the Principal Passages in it,
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And if We (at this great Distance of time, by our Meditations and Reflections on this Miracle) shall make it also nourish our Souls, refresh our Faith, relieve and sustain our fainting Spirits, ready to sink under the continual Opposition of Sin,
And if We (At this great Distance of time, by our Meditations and Reflections on this Miracle) shall make it also nourish our Souls, refresh our Faith, relieve and sustain our fainting Spirits, ready to sink under the continual Opposition of since,
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The Fourteenth Sermon. LUKE xvi. 9. — Make to your selves Friends of the Mammon of unrighteousness, that when ye fail, they may receive you into everlasting habitations.
The Fourteenth Sermon. LUKE xvi. 9. — Make to your selves Friends of the Mammon of unrighteousness, that when you fail, they may receive you into everlasting habitations.
and the Purchace of the Holy Ghost, without the Danger of Simony. 2. Men are instructed by them how to cure the Vanity and Instability of Riches, call'd for their inconstant and short Abode, mendacium, phantasmata, praestigiae, scenica persona, &c. a Lye, a Dream, a Delusion, the quick shifting of a Scene or Vizor in the Theatre;
and the Purchase of the Holy Ghost, without the Danger of Simony. 2. Men Are instructed by them how to cure the Vanity and Instability of Riches, called for their inconstant and short Abided, Mendacium, phantasmata, praestigiae, scenica persona, etc. a Lie, a Dream, a Delusion, the quick shifting of a Scene or Vizor in the Theatre;
A Lecture which, undoubtedly, must be very acceptable to Great and Rich men, instructing them how to possess the Good Things of this World, without forfeiting those of the next;
A Lecture which, undoubtedly, must be very acceptable to Great and Rich men, instructing them how to possess the Good Things of this World, without forfeiting those of the next;
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nay, and which is yet a higher Strain of Wisdom, how (being but Stewards of the Riches they possess) they may make (after the example of one of the craftiest Dealers in this World ▪ and best practis'd in the Double ways of Cozenage) the gainful Purchace of Heaven at anothers Cost:
nay, and which is yet a higher Strain of Wisdom, how (being but Stewards of the Riches they possess) they may make (After the Exampl of one of the craftiest Dealers in this World ▪ and best practised in the Double ways of Cozenage) the gainful Purchase of Heaven At another's Cost:
and to erect Banks in those Eternal Mansions. 3. Whereas Folly is ordinarily imputed to Rich men, insanus & dives, stultus & dives, the Mad man and the Rich, the Fool and the Rich, being seldom in Scripture out of conjunction, it being rarely seen that a Good Understanding goes along with a Great Estate;
and to erect Banks in those Eternal Mansions. 3. Whereas Folly is ordinarily imputed to Rich men, insanus & dives, stultus & dives, the Mad man and the Rich, the Fool and the Rich, being seldom in Scripture out of conjunction, it being rarely seen that a Good Understanding Goes along with a Great Estate;
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For example, If the Foundations which I rely upon may be destroyed, then this Absurdity will follow, That the Righteous may be destitute of a Refuge, brought to that pass as not to know what to do.
For Exampl, If the Foundations which I rely upon may be destroyed, then this Absurdity will follow, That the Righteous may be destitute of a Refuge, brought to that pass as not to know what to do.
as with a Shield, or, as it follows at the 7th Verse, That the Righteous Lord loveth Righteousness, his Countenance doth behold the Vpright, is prima Veritas, the first Truth and Fundamental Article, that both comforts and confirms the Godly in their Godliness;
as with a Shield, or, as it follows At the 7th Verse, That the Righteous Lord loves Righteousness, his Countenance does behold the Upright, is prima Veritas, the First Truth and Fundamental Article, that both comforts and confirms the Godly in their Godliness;
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at least their Foundations shall not be destroyed, in their greatest Dangers they shall have a Refuge, in their highest Exigents they shall know what to do.
At lest their Foundations shall not be destroyed, in their greatest Dangers they shall have a Refuge, in their highest Exigents they shall know what to do.
The Time and Occasion of writing many Psalms are utterly unknown, and we have nothing but the bare Conjecture of Expositors for them, grounded upon the fansy'd comporting or agreeing of some Words in the Psalm with some Historical Passage:
The Time and Occasion of writing many Psalms Are utterly unknown, and we have nothing but the bore Conjecture of Expositors for them, grounded upon the fancied comporting or agreeing of Some Words in the Psalm with Some Historical Passage:
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and in the great Obscurity and uncertainty of the Occasion of the present Psalm before us, all I can say is, It seems thus to have stood with David when he wrote it:
and in the great Obscurity and uncertainty of the Occasion of the present Psalm before us, all I can say is, It seems thus to have stood with David when he wrote it:
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and the baffling of their Confidences, hear the taunting Scoff of the Lame and the Blind, (which themselves had Ironically utter'd of their Idols according to the Sence of the Hebrews, not their own) retorted and verify'd on them.
and the baffling of their Confidences, hear the taunting Scoff of the Lame and the Blind, (which themselves had Ironically uttered of their Idols according to the Sense of the Hebrews, not their own) retorted and verified on them.
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and themselves to their Country and Reputation, and that by destroying David and his Foundations. One while therefore they sought to subdue him by Force, another while by Stratagems and treacherous Practices, another while by Parley and friendly Advices, representing to him the Danger of his Condition, surrounded by so many Nations of a Contrary Religion, to induce him to forsake his own, and to fly as a Bird to their Mountain.
and themselves to their Country and Reputation, and that by destroying David and his Foundations. One while Therefore they sought to subdue him by Force, Another while by Stratagems and treacherous Practices, Another while by Parley and friendly Advices, representing to him the Danger of his Condition, surrounded by so many nations of a Contrary Religion, to induce him to forsake his own, and to fly as a Bird to their Mountain.
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The Minor, which for brevity is omitted, and ought to be subsum'd, is this, But the Righteous cannot be destitute of a Refuge, brought to that pass as not to know what to do:
The Minor, which for brevity is omitted, and ought to be subsumed, is this, But the Righteous cannot be destitute of a Refuge, brought to that pass as not to know what to do:
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it is a Measure indeed unlimited and without Measure, Whatsoever ye shall ask, ask what you will, he will give it you. III. By what Means they are to obtain it, by asking in Christ's Name, Whatsoever ye shall ask the Father in my Name.
it is a Measure indeed unlimited and without Measure, Whatsoever you shall ask, ask what you will, he will give it you. III. By what Means they Are to obtain it, by asking in Christ's Name, Whatsoever you shall ask the Father in my Name.
for they would find their Dependance on the Father much more happy, than the following his Steps through the Cities of Palestine. The Words of my Text relate to the latter of these two Advantages, Their being under the immediate Care and Protection of the Father.
for they would find their Dependence on the Father much more happy, than the following his Steps through the Cities of Palestine. The Words of my Text relate to the latter of these two Advantages, Their being under the immediate Care and Protection of the Father.
and of their own Divine Mission. 2. That they should be under the immediate Care of the Father, by reason of whose Almighty Protection they would have no Cause to deplore his Absence,
and of their own Divine Mission. 2. That they should be under the immediate Care of the Father, by reason of whose Almighty Protection they would have no Cause to deplore his Absence,
for what more amazing, more Ominous Tidings could they have heard, than that he, for whom they had forsaken all they had, should after that forsake them? than that he, that had put Enmity between them and the World, should abandon them to the World? he in whom they had plac'd all their Ambition, all their Hope, should at last leave them in a Riddle? A little while and ye shall not see me,
for what more amazing, more Ominous Tidings could they have herd, than that he, for whom they had forsaken all they had, should After that forsake them? than that he, that had put Enmity between them and the World, should abandon them to the World? he in whom they had placed all their Ambition, all their Hope, should At last leave them in a Riddle? A little while and you shall not see me,
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But now I go to him that sent me, and none of you ask, Whither goest thou? but because I have said these things unto you, Sorrow hath filled your heart. And very deservedly:
But now I go to him that sent me, and none of you ask, Whither goest thou? but Because I have said these things unto you, Sorrow hath filled your heart. And very deservedly:
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the unexpected News of which did so afflict them, that they had not the power (as himself takes notice, ver. 5.) so much as to ask him any Question concerning it.
the unexpected News of which did so afflict them, that they had not the power (as himself Takes notice, ver. 5.) so much as to ask him any Question Concerning it.
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But where the Pulpit is Ominous, Men are Obstinate and Obdurate; hear of Christ's coming in the Clouds, and their appearing before his Tribunal as unconcerned,
But where the Pulpit is Ominous, Men Are Obstinate and Obdurate; hear of Christ's coming in the Clouds, and their appearing before his Tribunal as unconcerned,
shew not that Fear and Amazement, however mixt with hesitancy and doubting, which the yet raw Disciples did upon their being informed of these things.
show not that fear and Amazement, however mixed with hesitancy and doubting, which the yet raw Disciples did upon their being informed of these things.
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The which that I may do, I must have recourse to the 24th Chapter of St Matthew, where the Subject, of which my Text is but a Branch, is more fully treated of, than by our Evangelist.
The which that I may do, I must have recourse to the 24th Chapter of Saint Matthew, where the Subject, of which my Text is but a Branch, is more Fully treated of, than by our Evangelist.
When the Time of his Coming, the Destruction of Jerusalem and the Temple, and the End of the World, should be? To which, according as his Custom was, he framed an Answer, not to gratifie the Curiosity of the Askers but, to reveal to the World, what was the Will of God should be revealed.
When the Time of his Coming, the Destruction of Jerusalem and the Temple, and the End of the World, should be? To which, according as his Custom was, he framed an Answer, not to gratify the Curiosity of the Askers but, to reveal to the World, what was the Will of God should be revealed.
Others, to the temporal Destruction only of the Jewish Nation by the Romans, expounding the Eagles in my Text of the Roman Standards or Ensigns, and all the other Wonders and Prodigies that are mentioned, The darkning of the Sun and Moon, the falling of the Stars, &c. allegorically, of the Change that should be in the Church and State of Israel, parallel to the like Allegory us'd in the second of Joel. Some understand by the Eagles in my Text the Elect or Faithful;
Others, to the temporal Destruction only of the Jewish nation by the Roman, expounding the Eagles in my Text of the Roman Standards or Ensigns, and all the other Wonders and Prodigies that Are mentioned, The darkening of the Sun and Moon, the falling of the Stars, etc. allegorically, of the Change that should be in the Church and State of Israel, parallel to the like Allegory used in the second of Joel. some understand by the Eagles in my Text the Elect or Faithful;
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But it seems very strange, when the Disciples enquired of our Lord three things, and his Words comport so well to the Satisfaction of all three, that he should be thought to answer to None,
But it seems very strange, when the Disciples inquired of our Lord three things, and his Words comport so well to the Satisfaction of all three, that he should be Thought to answer to None,
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As therefore not only as more congruous to Reason, but to the Passages in our Lord's Discourse, we may determine, that he answers, however indistinctly, to all his Disciples Queries.
As Therefore not only as more congruous to Reason, but to the Passages in our Lord's Discourse, we may determine, that he answers, however indistinctly, to all his Disciples Queries.
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For however the Calamity of the Jews was so great, the Tragical Circumstances of the Subversion of their Nation so dismal, that it was a kind of Dooms-day to them;
For however the Calamity of the jews was so great, the Tragical circumstances of the Subversion of their nation so dismal, that it was a kind of Doomsday to them;
Yet they that shall duely consider the formidable Phaenomena or Appearances, the Scene of mixt Majesty and Terrour set out by St Matthew, must confess they are Incommunicable to any other Event,
Yet they that shall duly Consider the formidable Phaenomena or Appearances, the Scene of mixed Majesty and Terror Set out by Saint Matthew, must confess they Are Incommunicable to any other Event,
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So that not only to accommodate, but to appropriate them to a less Accomplishment, with the exclusion of the greater, seems an Interpretation intolerable.
So that not only to accommodate, but to Appropriate them to a less Accomplishment, with the exclusion of the greater, seems an Interpretation intolerable.
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and by [ the Eagles ] the Angels, whose Office it shall be (as God's Apparators) to summon and bring together at the Last Day the Quick and the Dead before the Tribunal of Christ.
and by [ the Eagles ] the Angels, whose Office it shall be (as God's Apparators) to summon and bring together At the Last Day the Quick and the Dead before the Tribunal of christ.
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and not the particular Words rack'd, for what Mysteries may possibly be found in them, I shall insist no longer at present to consider, what Comparisons may be brought from Carcasses and Eagles, or the like:
and not the particular Words racked, for what Mysteres may possibly be found in them, I shall insist no longer At present to Consider, what Comparisons may be brought from Carcases and Eagles, or the like:
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II. That there shall be a particular Visible Place to which all men shall be brought together to Judgment. III. That Men very hardly, or very unwillingly, believe these things.
II That there shall be a particular Visible Place to which all men shall be brought together to Judgement. III. That Men very hardly, or very unwillingly, believe these things.
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And we that live in these Days so much nearer the Approach of the final Judgment prophesy'd of by our Lord, have reason to deplore the strange Contumacy which is yet seen in the World;
And we that live in these Days so much nearer the Approach of the final Judgement prophesied of by our Lord, have reason to deplore the strange Contumacy which is yet seen in the World;
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IV. The Inforcement of the Practice of this Quality, and that is by the Recommendation of it from its Operation or Effect, it covers Sins: together with the Extent of that Effect, not one or two,
IV. The Enforcement of the Practice of this Quality, and that is by the Recommendation of it from its Operation or Effect, it covers Sins: together with the Extent of that Effect, not one or two,
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it is not enough to have a remiss lukewarm Charity, it must burn and glow in us, Have fervent Charity. III. The Object of this Vertue, that which bounds and terminates it, and is adequately commensurate to it;
it is not enough to have a remiss lukewarm Charity, it must burn and glow in us, Have fervent Charity. III. The Object of this Virtue, that which bounds and terminates it, and is adequately commensurate to it;
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and of so Universal Benefit, that we may say with Tully, Non aquâ, non igne, non aëre, pluribus locis utimur, quàm amicitiâ, we stand not more in need of water, fire,
and of so Universal Benefit, that we may say with Tully, Non aquâ, non Ignite, non aëre, Pluribus locis utimur, quàm amicitiâ, we stand not more in need of water, fire,
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and the Sadducee against the Pharisee, and both against Christ; Professions and Offices were made Crimes, Publicans, the Receivers of Tribute, were counted Sinners:
and the Sadducee against the Pharisee, and both against christ; Professions and Offices were made Crimes, Publicans, the Receivers of Tribute, were counted Sinners:
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for this Natural Law, Deal so with others, as you would have them deal with you, which is the radical and original Precept out of which this Gospel one did immediately issue, Thou shalt love thy Neighbour as thy self, sprung-up with Nature,
for this Natural Law, Deal so with Others, as you would have them deal with you, which is the radical and original Precept out of which this Gospel one did immediately issue, Thou shalt love thy Neighbour as thy self, sprung-up with Nature,
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The first from the purpose of the manifestation of Christ in the Flesh, which was to take away sin. And the second from the Sanctity of his Life, (which was an even course of righteousness) Christ purposing to take away Sin by his Example,
The First from the purpose of the manifestation of christ in the Flesh, which was to take away since. And the second from the Sanctity of his Life, (which was an even course of righteousness) christ purposing to take away since by his Exampl,
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the unsuteableness of such ways to the glorious Promises they expected; the vileness of earthly things, in comparison of things heavenly, and the like.
the unsuteableness of such ways to the glorious Promises they expected; the vileness of earthly things, in comparison of things heavenly, and the like.
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The Apostle therefore, to set them right in a matter of so high concernment, alledges in the foregoing Chapter many Reasons against their indulging themselves in any vicious course:
The Apostle Therefore, to Set them right in a matter of so high concernment, alleges in the foregoing Chapter many Reasons against their indulging themselves in any vicious course:
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THE main Drift and Scope of Saint John, throughout this whole Epistle, is to perswade the Christians to whom he writes, Not to sin; These things, says he in the former Chapter, I write unto ye, that ye sin not.
THE main Drift and Scope of Saint John, throughout this Whole Epistle, is to persuade the Christians to whom he writes, Not to since; These things, Says he in the former Chapter, I write unto you, that you sin not.
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The Inference from these two Purposes, imply'd in the Argumentation of the Apostle, though not express'd in his Words, That it is the Duty of all Christ 's Followers,
The Inference from these two Purposes, implied in the Argumentation of the Apostle, though not expressed in his Words, That it is the Duty of all christ is Followers,
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The Love of God, and of our Neighbour are not distinct formal Laws, but the Drift and Scope of the Whole Law, duae Cardines Tabularum, the Hinges on which the two Tables and all the preaching of the Prophets hang and turn,
The Love of God, and of our Neighbour Are not distinct formal Laws, but the Drift and Scope of the whole Law, duae Cardines Tabularum, the Hinges on which the two Tables and all the preaching of the prophets hang and turn,
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brings these two Duties (which lay overwhelmed and neglected under the Rubbish of vain Traditions, over-seen like Saul in the Stuff and Lumber) not only into Competition with the Commandments more highly prized by them,
brings these two Duties (which lay overwhelmed and neglected under the Rubbish of vain Traditions, overseen like Saul in the Stuff and Lumber) not only into Competition with the commandments more highly prized by them,
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but to take occasion from his malice, mistake, or the like, to make known some important Truth) satisfies not the folly of the enquiry, Which Law had the Precedence to the prejudice of the rest,
but to take occasion from his malice, mistake, or the like, to make known Some important Truth) Satisfies not the folly of the enquiry, Which Law had the Precedence to the prejudice of the rest,
or Supreme Commandment? the Law, as one may say, that gives Law to all beside? Our Lord (whose custom it was not to answer directly to the impertinence of the Asker,
or Supreme Commandment? the Law, as one may say, that gives Law to all beside? Our Lord (whose custom it was not to answer directly to the impertinence of the Asker,
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to inform himself, or to have whereat to cavil;) put to him this so controverted Point among those of his own Sect, Quaenam est suprema Lex? among the many Great Commandments, which is the Queen,
to inform himself, or to have whereat to cavil;) put to him this so controverted Point among those of his own Sect, Quaenam est Supreme Lex? among the many Great commandments, which is the Queen,
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And our Lord in those days opening, as 'twere, a School of Divine Knowledge, and professing a Solution of all Difficulties in the Revealed Will of God to men;
And our Lord in those days opening, as 'twere, a School of Divine Knowledge, and professing a Solution of all Difficulties in the Revealed Will of God to men;
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to make them contest their Priority with one another, than to reform and regulate their Lives by them;) made it a Question of the highest concern, Which Commandment had the Preheminence of all the rest.
to make them contest their Priority with one Another, than to reform and regulate their Lives by them;) made it a Question of the highest concern, Which Commandment had the Pre-eminence of all the rest.
that of Circumcision, for the sealing of the Covenant, and which for its better remembrance was rigorously carved into the very Flesh of the Covenanters, &c. ; the Jewish Doctors (more curious to compare the Excellence of their Precepts, than solicitous to obey them;
that of Circumcision, for the sealing of the Covenant, and which for its better remembrance was rigorously carved into the very Flesh of the Covenanters, etc.; the Jewish Doctors (more curious to compare the Excellence of their Precepts, than solicitous to obey them;
II. The high Dignity of them, by reason of the Dependance of the Whole Law and Prophets on them, On these two Commandments hang all the Law and the Prophets.
II The high Dignity of them, by reason of the Dependence of the whole Law and prophets on them, On these two commandments hang all the Law and the prophets.
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II. I shall shew the Excellence of Love by way of Essay, so far as to make it appear worthy of the Honour ascribed to it, of sustaining all the Law and the Prophets. III. I shall add, as a Corollary, how we may attain this Excellent and important Grace, Love, on which all the Law and the Prophets hang.
II I shall show the Excellence of Love by Way of Essay, so Far as to make it appear worthy of the Honour ascribed to it, of sustaining all the Law and the prophets. III. I shall add, as a Corollary, how we may attain this Excellent and important Grace, Love, on which all the Law and the prophets hang.
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THESE two Commandments, The Love of God, And the Love of our Neighbour, sustain the Entire Structure or Frame of the Book of God, as the two Pillars Boaz and Jachin bore up the stupendous Fabrick of Solomon 's Temple:
THESE two commandments, The Love of God, And the Love of our Neighbour, sustain the Entire Structure or Frame of the Book of God, as the two Pillars Boaz and Jachin boar up the stupendous Fabric of Solomon is Temple:
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What one says of a good Author he was expounding, Whereas in the obscure places of many Writers 'tis hard to make out any tolerable Sense, the difficulty I find, is, in the multiplicity of excellent Senses, to know which to chuse ;
What one Says of a good Author he was expounding, Whereas in the Obscure places of many Writers it's hard to make out any tolerable Sense, the difficulty I find, is, in the Multiplicity of excellent Senses, to know which to choose;
The wiser Heathen may reproach the Pusillanimity, or Undisciplin'd Temper, which soever it is, of such Believers, one of whom could say, If our Misfortunes proceed from our Enemies, we ought to bear them with Fortitude; if from God, with Patience.
The Wiser Heathen may reproach the Pusillanimity, or Undisciplined Temper, which soever it is, of such Believers, one of whom could say, If our Misfortunes proceed from our Enemies, we ought to bear them with Fortitude; if from God, with Patience.
afflict himself for his Afflictions? annoy himself for his Annoyances, when Troubles and Molestations are the common Lot of Mankind? When, as Job says, Man is born to trouble,
afflict himself for his Afflictions? annoy himself for his Annoyances, when Troubles and Molestations Are the Common Lot of Mankind? When, as Job Says, Man is born to trouble,
Others understand the words thus, Why does any Mortal Man complain, i. e. murmur, as if God were cruel, and dealt harder measure to him, than he deserved;
Others understand the words thus, Why does any Mortal Man complain, i. e. murmur, as if God were cruel, and dealt harder measure to him, than he deserved;
Why does a living man complain? and in the second only, Why does a Man complain? put a weight and Emphasis in living: as if his meaning were, Why does he, that has yet Life and Time, complain,
Why does a living man complain? and in the second only, Why does a Man complain? put a weight and Emphasis in living: as if his meaning were, Why does he, that has yet Life and Time, complain,
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and to leave out [ Punishment ] it being common in the Hebrew to put Sin, for the Punishment of Sin. If thou doest well, says God to Cain, Gen. 4.7. shalt thou not be accepted? and if thou doest not well, Sin lieth at the door, i. e.
and to leave out [ Punishment ] it being Common in the Hebrew to put since, for the Punishment of Sin. If thou dost well, Says God to Cain, Gen. 4.7. shalt thou not be accepted? and if thou dost not well, since lies At the door, i. e.
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and rest there? why do they not rather proceed from Confession, to Dereliction? and from Dereliction to Amendment? But though this be a good Admonition, there is no reason here to decline the Translation of our Bible,
and rest there? why do they not rather proceed from Confessi, to Dereliction? and from Dereliction to Amendment? But though this be a good Admonition, there is no reason Here to decline the translation of our bible,
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Some Expositors, because the Hebrew has no more than [ Why doth a living man complain, a man of his Sins? ] and makes no mention of the Punishment of them, interpret the Words after this manner, Why do men pretendingly or really sorrow excessively for their Sins,
some Expositors, Because the Hebrew has no more than [ Why does a living man complain, a man of his Sins? ] and makes no mention of the Punishment of them, interpret the Words After this manner, Why do men pretendingly or really sorrow excessively for their Sins,
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but sets himself to find out the Cause of his Distemper, as the readiest way to give him Ease) passes by or reproves the Unseasonable Wailings and Lamentations of those that are in Misery,
but sets himself to find out the Cause of his Distemper, as the Readiest Way to give him Ease) passes by or reproves the Unseasonable Wailings and Lamentations of those that Are in Misery,
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than empty and idle Complaining, viz. to consider them as Punishments, as well as Evils; as the Effects of God's wrath for our Sins, as well as Miseries;
than empty and idle Complaining, viz. to Consider them as Punishments, as well as Evils; as the Effects of God's wrath for our Sins, as well as Misery's;
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His breaking-out in the first Chapter upon contemplation of so Sad a Change in this admiring Commiseration, ( How is she become a Widow, She that was great among the Nations, a Princess among the Provinces,
His breaking-out in the First Chapter upon contemplation of so Sad a Change in this admiring Commiseration, (How is she become a Widow, She that was great among the nations, a Princess among the Provinces,
the Prophet's Temper had been of Iron, and his Bowels of Brass, if he could have look'd upon the Calamity of his Country with dry Eyes, and an unwounded heart;
the Prophet's Temper had been of Iron, and his Bowels of Brass, if he could have looked upon the Calamity of his Country with dry Eyes, and an unwounded heart;
For who can deny to them that are in Affliction, the only Consolation of Affliction, which is to ease themselves by complaining? to evaporate their Sufferings by the breathings-out of a Sorrowful Spirit? This is natural to all men, and it would shew an affected Piece of Stoicism to quarrel at it;
For who can deny to them that Are in Affliction, the only Consolation of Affliction, which is to ease themselves by complaining? to evaporate their Sufferings by the breathings-out of a Sorrowful Spirit? This is natural to all men, and it would show an affected Piece of Stoicism to quarrel At it;
THIS Book is styl'd [ the Lamentations of Jeremiah: ] representing of, and grieving for the Miseries of Judah under the Captivity of Babylon: and so far 'tis justifiable.
THIS Book is styled [ the Lamentations of Jeremiah: ] representing of, and grieving for the Misery's of Judah under the Captivity of Babylon: and so Far it's justifiable.
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preferred an improsperous Condition, together with a greater liberty of sinning, before the most prosperous, with a strict obligation to righteousness;
preferred an improsperous Condition, together with a greater liberty of sinning, before the most prosperous, with a strict obligation to righteousness;
Ye have said, Nay, but a King shall reign over us, when the Lord your God was your King, v. 12. Again, C. 10.19. Ye have this day rejected your God, who himself saved you out of all your adversities.
You have said, Nay, but a King shall Reign over us, when the Lord your God was your King, v. 12. Again, C. 10.19. You have this day rejected your God, who himself saved you out of all your adversities.
and though the Judgment here denounced by Samuel was after a King was anointed in Israel: yet 'twas denounced against the Sin of the People committed before there was a King:
and though the Judgement Here denounced by Samuel was After a King was anointed in Israel: yet 'twas denounced against the since of the People committed before there was a King:
Well therefore might God, as being the highest of Judgments, threaten his rebellious People with the destruction of their King. I say, his rebellious People;
Well Therefore might God, as being the highest of Judgments, threaten his rebellious People with the destruction of their King. I say, his rebellious People;
They are the Israelites therefore that are threatned in the Person and misfortune of their King, whom God declares he will involve in their destruction,
They Are the Israelites Therefore that Are threatened in the Person and misfortune of their King, whom God declares he will involve in their destruction,
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whether the Prince were often changed, or many set up at the same time, as those Words may be interpreted either way, For the transgressions of a Land many are the Princes thereof.
whither the Prince were often changed, or many Set up At the same time, as those Words may be interpreted either Way, For the transgressions of a Land many Are the Princes thereof.
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Your King and new-modell'd State shall be so far from protecting you in your disobedience, that they shall render your destruction only more signal and calamitous.
Your King and new-modelled State shall be so Far from protecting you in your disobedience, that they shall render your destruction only more signal and calamitous.
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But promise not your selves from hence a greater licence to sin, for though I shall withdraw my former manner of Conduct from you, I will have as near an inspection into your Actions as I had before;
But promise not your selves from hence a greater licence to since, for though I shall withdraw my former manner of Conduct from you, I will have as near an inspection into your Actions as I had before;
If Mary therefore upon the Score of her Maternal Authority affects still to exercise a Dominion over him, he checks her by the Right of his Divine Authority;
If Marry Therefore upon the Score of her Maternal authority affects still to exercise a Dominion over him, he Checks her by the Right of his Divine authority;
The Meanness and Obscurity of his Education and Parentage did again so darken the Glorious Prognosticks that usher'd him into the World, that he was still the Messi•h under a Veil, the Saviour to be given and the Christ to come.
The Meanness and Obscurity of his Education and Parentage did again so darken the Glorious Prognostics that ushered him into the World, that he was still the Messi•h under a Veil, the Saviour to be given and the christ to come.
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However therefore at this Day every Child is catechiz'd and perfect in this Point of Chronology, imperante Augusto natus est Christus, imperante Tiberio crucifixus est Christus, in the Reign of Augustus Caesar Christ was born, in that of Tiberius he was crucifi'd;
However Therefore At this Day every Child is Catechized and perfect in this Point of Chronology, Imperante Augusto Born est Christus, Imperante Tiberius Crucifix est Christus, in the Reign of Augustus Caesar christ was born, in that of Tiberius he was Crucified;
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And the Circumstance of the Time of it, when it should come to pass, After threescore and two Weeks — I begin first with the Substance of the Prediction,
And the Circumstance of the Time of it, when it should come to pass, After threescore and two Weeks — I begin First with the Substance of the Prediction,
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but unfolding also the wonderful Mystery, and seeming Contradiction in it, viz. That the Salvation of the World should be wrought by the Cutting-Off, or Destruction of its Saviour;
but unfolding also the wondered Mystery, and seeming Contradiction in it, viz. That the Salvation of the World should be wrought by the Cutting-off, or Destruction of its Saviour;
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I call'd the Words a Prediction, but I might have styl'd them a Description or Register of all the Passages in that strange and astonishing Transaction;
I called the Words a Prediction, but I might have styled them a Description or Register of all the Passages in that strange and astonishing Transaction;
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In the five following Verses, the things transacted preparatory to the Coming of the Messiah are set down, viz. the rooting Idolatry out of the Land of Israel, and the destroying of the False Prophets, as at ver. 2. For God having for a time determined to silence all Prophecies,
In the five following Verses, the things transacted preparatory to the Coming of the Messiah Are Set down, viz. the rooting Idolatry out of the Land of Israel, and the destroying of the False prophets, as At for. 2. For God having for a time determined to silence all Prophecies,
False Prophets from hence took occasion to arise, and having nothing Divine to countenance their pretended Mission from Heaven, they apishly imitated the Outward Garb and Austerity of the true Prophets,
False prophets from hence took occasion to arise, and having nothing Divine to countenance their pretended Mission from Heaven, they apishly imitated the Outward Garb and Austerity of the true prophets,
and to restrain all Miracles, that greater Notice might be taken of his Son when he came in the Power of both, with that lumine prophetico, which Justin Martyr says, Christ first kindled again after 'twas Extinguish'd;
and to restrain all Miracles, that greater Notice might be taken of his Son when he Come in the Power of both, with that lumine Prophetic, which Justin Martyr Says, christ First kindled again After 'twas Extinguished;
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In the first Verse of the Chapter, the Times of the Messiah are confessedly spoken of, In that Day there shall be a Fountain opened to the house of David,
In the First Verse of the Chapter, the Times of the Messiah Are confessedly spoken of, In that Day there shall be a Fountain opened to the house of David,
I am not ignorant, that the Generality of Interpreters (a few only excepted) as well ancient as modern, apply these Words to the False Prophet mentioned ver. 5. and not to Christ: but though I affect not to follow the Few rather than the Many,
I am not ignorant, that the Generality of Interpreters (a few only excepted) as well ancient as modern, apply these Words to the False Prophet mentioned for. 5. and not to christ: but though I affect not to follow the Few rather than the Many,
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II. For what Reason the Divine Goodness so order'd it, That he should be wounded by those he deserved Best from, in exposition of these Words, Those with which I was wounded in the House of my Friends.
II For what Reason the Divine goodness so ordered it, That he should be wounded by those he deserved Best from, in exposition of these Words, Those with which I was wounded in the House of my Friends.
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I. For what Reason the Divine Goodness so order'd it, That Christ our Saviour should be a Wounded Saviour, in satisfaction to this Question, What are these Wounds in thy Hands?
I For what Reason the Divine goodness so ordered it, That christ our Saviour should be a Wounded Saviour, in satisfaction to this Question, What Are these Wounds in thy Hands?
Our Prophet threatning here the same Death to those that, Uncall'd, invaded the Prophetick Office, which was threatned there to such as presumptuously intruded to pry into God's Mysterious and Dreadful Appearance.
Our Prophet threatening Here the same Death to those that, Uncalled, invaded the Prophetic Office, which was threatened there to such as presumptuously intruded to pry into God's Mysterious and Dreadful Appearance.
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Or else the Punishment may refer to Exod. 19.12. where God commands, That if Man or Beast came within the forbidden Precincts of the holy Mount, they should be Thrust through with a Dart:
Or Else the Punishment may refer to Exod 19.12. where God commands, That if Man or Beast Come within the forbidden Precincts of the holy Mount, they should be Thrust through with a Dart:
but also an Odd one that no way comports with the Crime, it being more sutable to the Offence, to have bored the Tongue of the False Prophet, than his Hands.
but also an Odd one that no Way comports with the Crime, it being more suitable to the Offence, to have bored the Tongue of the False Prophet, than his Hands.
And by this Rule, Piercing the Hands plainly alludes to Crucifying, and must belong to the Messiah, this being a Punishment never practised among the Jews, till they fell under the Roman Yoke, Stoning being the Penalty of a False Prophet by the Law:
And by this Rule, Piercing the Hands plainly alludes to Crucifying, and must belong to the Messiah, this being a Punishment never practised among the jews, till they fell under the Roman Yoke, Stoning being the Penalty of a False Prophet by the Law:
And that he may set it off the more lively, he does it by way of Dialogue, shews it in a kind of Drama, or Acted Representation, introduces a Nameless Person to be astonish'd at the Strange Spectacle of an Ambassadour wounded, a publick Minister invaded like a publick Enemy;
And that he may Set it off the more lively, he does it by Way of Dialogue, shows it in a kind of Drama, or Acted Representation, introduces a Nameless Person to be astonished At the Strange Spectacle of an Ambassador wounded, a public Minister invaded like a public Enemy;
Yet the Prophet Zechary foretells, that such should be the Reception of the Messiah, the Entertainment that the Prince of Peace should find in the World,
Yet the Prophet Zechariah foretells, that such should be the Reception of the Messiah, the Entertainment that the Prince of Peace should find in the World,
to Evil-Entreat a Sacrosanct Person, and to return Hostility for Friendship and Amity, what can be found sufficient to make an Atonement for such Inhumanity? How beautiful are the feet of them that bring glad Tydings of Good things? And how deformed and detestable on the other side must the Ingratitude of those be, that are injurious to such Messengers? 'Tis no wonder if such Barbarity creates irreconcileable Feuds, inter mortales inimicitias immortales. between mortal men immortal Enmities.
to Evil-Entreat a Sacrosanct Person, and to return Hostility for Friendship and Amity, what can be found sufficient to make an Atonement for such Inhumanity? How beautiful Are the feet of them that bring glad Tidings of Good things? And how deformed and detestable on the other side must the Ingratitude of those be, that Are injurious to such Messengers? It's no wonder if such Barbarity creates Irreconcilable Feuds, inter mortales inimicitias immortales. between Mortal men immortal Enmities.
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and the Sheep shall be scattered. Which last Words our Lord also applies to himself, Matth. 26.31. The Prophet Zechary recounting so close together the semblable Treating of these two most Unresembling Persons, the Messiah and the False Prophets, and shifting his Narration from the one to the other without any transition, has made it hard to distinguish which he speaks of:
and the Sheep shall be scattered. Which last Words our Lord also Applies to himself, Matthew 26.31. The Prophet Zechariah recounting so close together the semblable Treating of these two most Unresembling Persons, the Messiah and the False prophets, and shifting his Narration from the one to the other without any transition, has made it hard to distinguish which he speaks of:
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? and partly in the Verse immediately following, Awake, O Sword, against my Shepherd, against the Man which is my Fellow, says the Lord of Hosts, smite the Shepherd,
? and partly in the Verse immediately following, Awake, Oh Sword, against my Shepherd, against the Man which is my Fellow, Says the Lord of Hosts, smite the Shepherd,
and out of a pretence of Zeal to God's Glory (as the faithful Jews had a little before laid hands upon the False Prophets) did the like on the Messiah,
and out of a pretence of Zeal to God's Glory (as the faithful jews had a little before laid hands upon the False prophets) did thee like on the Messiah,
And Christ at this Season entering on the Stage of Judaea in a Mean and Poor Condition, far Unlike that Glorious and Warlike Prince that carnal Nation had fansy'd him, the Priests and Rulers set him at nought,
And christ At this Season entering on the Stage of Judaea in a Mean and Poor Condition, Far Unlike that Glorious and Warlike Prince that carnal nation had fancied him, the Priests and Rulers Set him At nought,
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But if the Spirit of him that raised up Jesus from the Dead, dwell in you, he that raised up Christ from the dead, shall quicken your mortal Bodies, by his Spirit that dwelleth in you.
But if the Spirit of him that raised up jesus from the Dead, dwell in you, he that raised up christ from the dead, shall quicken your Mortal Bodies, by his Spirit that dwells in you.
If the Spirit of him that raised up Jesus from the Dead, dwell in you, he that raised up Christ from the Dead shall also quicken, &c. To look further into this Mystery, and the Expedient propos'd to bring this Wonderful thing to pass, I shall observe in the Words these three Particulars:
If the Spirit of him that raised up jesus from the Dead, dwell in you, he that raised up christ from the Dead shall also quicken, etc. To look further into this Mystery, and the Expedient proposed to bring this Wondered thing to pass, I shall observe in the Words these three Particulars:
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II. The Effect or Consequence of such In-dwelling of the Spirit of God, viz. if it be in a Man, He that raised up Christ from the Dead, shall raise up his Mortal Body. III. By what Means God will produce this Effect in such a Man, even by that which dwelleth in him, — by his Spirit that dwelleth in him.
II The Effect or Consequence of such Indwelling of the Spirit of God, viz. if it be in a Man, He that raised up christ from the Dead, shall raise up his Mortal Body. III. By what Means God will produce this Effect in such a Man, even by that which dwells in him, — by his Spirit that dwells in him.
'Tis not he that bears the Diadem and the Scepter, not he that is of the Race of Kings, that is anointed by the Prophet, shouted for by the people, praised by the hired Historian, that is God 's King, but he that does that which is Righteous in his sight:
It's not he that bears the Diadem and the Sceptre, not he that is of the Raze of Kings, that is anointed by the Prophet, shouted for by the people, praised by the hired Historian, that is God is King, but he that does that which is Righteous in his sighed:
but though they were all Kings of God's people, they were not all God 's Kings, in this last sense, Kings of his liking: he did not boast of many of them,
but though they were all Kings of God's people, they were not all God is Kings, in this last sense, Kings of his liking: he did not boast of many of them,
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establish'd him peaceably and Gloriously on the United Throne of Israel and Judah. And for this reason David is not only call'd God 's King in my Text,
established him peaceably and Gloriously on the United Throne of Israel and Judah. And for this reason David is not only called God is King in my Text,
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because he brought him to the Throne, having no Title by Birth to it, à Caulis Ovium tuli te, I called him from the Sheep-hook to the Sceptre. And as those Persons which are of our Election, preferring, or favouring, we call Ours;
Because he brought him to the Throne, having no Title by Birth to it, à Caulis Sheep Tuli te, I called him from the Sheephook to the Sceptre. And as those Persons which Are of our Election, preferring, or favouring, we call Ours;
protection, and safety, and felicity, and the love of Heaven attend Righteousness. But let us see why David is here more particularly call'd God's King than others.
protection, and safety, and felicity, and the love of Heaven attend Righteousness. But let us see why David is Here more particularly called God's King than Others.
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David Literally so called, and Christ Mystically. II. His Establishment, I have set my King upon my holy Hill of Sion. III. God's Glorying in the Fact, that he had done it with such a Non obstante, notwithstanding such Opposition and Contradiction:
David Literally so called, and christ Mystically. II His Establishment, I have Set my King upon my holy Hill of Sion. III. God's Glorying in the Fact, that he had done it with such a Non Obstacle, notwithstanding such Opposition and Contradiction:
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laughs at the fruitless Opposition of his Adversaries at home and abroad, of the Philistines, the Moabites, the Ammonites, the Damascens, the Amalekites, of the King of Zoba, and of all the turbulent and ambitious Spirits of the House of Saul :
laughs At the fruitless Opposition of his Adversaries At home and abroad, of the philistines, the Moabites, the Ammonites, the Damascens, the Amalekites, of the King of Zoba, and of all the turbulent and ambitious Spirits of the House of Saul:
it will preserve us from falling into that Fatal Ingratitude which accompanies Prosperity, and which God, in the People of Israel, warns all Nations of,
it will preserve us from falling into that Fatal Ingratitude which Accompanies Prosperity, and which God, in the People of Israel, warns all nations of,
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O let us not forget in the loud Joys, and Gaiety, and Festivity of this Day, the days of Sadness and Silence, of Scarcity and Doubtfulness of Soul, when we had no King;
O let us not forget in the loud Joys, and Gaiety, and Festivity of this Day, the days of Sadness and Silence, of Scarcity and Doubtfulness of Soul, when we had no King;
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Is there then no Thanks of our Own due to God? We have this Obligation even more than the King has, that we have him, that we enjoy this Principle of Union, this Bond of Peace, this Foundation of Security and Prosperity.
Is there then no Thanks of our Own due to God? We have this Obligation even more than the King has, that we have him, that we enjoy this Principle of union, this Bound of Peace, this Foundation of Security and Prosperity.
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or from Prisons and Sequestrations, Dungeons, and Gibbets at home, to enjoy our Lives and Liberties, our Religion and Estates? Has all the delicious Fare of the Land been serv'd to the Kings Table? All the Gold Lace been worn upon his Back? Nay,
or from Prisons and Sequestrations, Dungeons, and Gibbets At home, to enjoy our Lives and Liberties, our Religion and Estates? Has all the delicious Fare of the Land been served to the Kings Table? All the Gold Lace been worn upon his Back? Nay,
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not of the Prince alone, as some are willing to reckon the Benefits his Majesty has receiv'd, not to revere him the more for being so much in God's Favour,
not of the Prince alone, as Some Are willing to reckon the Benefits his Majesty has received, not to revere him the more for being so much in God's Favour,
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And if the Benefits we have receiv'd are such as are worthy of God's Glorying, undoubtedly they are Worthy of our highest acknowledgments, I say, of Ours, in the most General and Universal comprehension both of Prince and People;
And if the Benefits we have received Are such as Are worthy of God's Glorying, undoubtedly they Are Worthy of our highest acknowledgments, I say, of Ours, in the most General and Universal comprehension both of Prince and People;
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Instead therefore of dressing up a Triumph for God, into which also our own Vanity or Spleen may be apt to insinuate it self, I shall imploy the few words yet allow'd me to speak, to excite our Thanks for these things.
Instead Therefore of dressing up a Triumph for God, into which also our own Vanity or Spleen may be apt to insinuate it self, I shall employ the few words yet allowed me to speak, to excite our Thanks for these things.
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nay, a higher cause of Glorying in our behalf, than for establishing the Church and State of Israel. But the time suffers me not to insist on this particular,
nay, a higher cause of Glorying in our behalf, than for establishing the Church and State of Israel. But the time suffers me not to insist on this particular,
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And when God, by the Restauration of his Majesty, and true Religion, gave us the Opportunity of exercising all Vertues Civil and Divine, he put it also into our hands to be as safe and well fortifi'd as we cared or desir'd to be, he made our Condition as secure as a Mortal condition could be made:
And when God, by the Restauration of his Majesty, and true Religion, gave us the Opportunity of exercising all Virtues Civil and Divine, he put it also into our hands to be as safe and well fortified as we cared or desired to be, he made our Condition as secure as a Mortal condition could be made:
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The Sanctity of a Christian is this little retir'd Deity in the Chappel, which if it cannot be charm'd or entic'd out by Temptation, the Malice of Earth and Hell cannot prejudice the Person in whom it dwells.
The Sanctity of a Christian is this little retired Deity in the Chapel, which if it cannot be charmed or enticed out by Temptation, the Malice of Earth and Hell cannot prejudice the Person in whom it dwells.
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and does not only, as the Psalmist says, Bring peace at the last, but as the Apostle teaches, safety at present, For who is he that shall harm you, says he, if you follow that which is good? 'Twas the Custom of the Ancient Heathen, when they Besieg'd a City, in the first place to endeavour to entice out the Guardian Deity, by alledging the Injustice of the Inhabitants,
and does not only, as the Psalmist Says, Bring peace At the last, but as the Apostle Teaches, safety At present, For who is he that shall harm you, Says he, if you follow that which is good? 'Twas the Custom of the Ancient Heathen, when they Besieged a city, in the First place to endeavour to entice out the Guardian Deity, by alleging the Injustice of the Inhabitants,
if we are the worst Auditors of it of any other People under the Sun; to have the Sacraments more rightly administer'd, if we are the wickedst Receivers of them.
if we Are the worst Auditors of it of any other People under the Sun; to have the Sacraments more rightly administered, if we Are the wickedest Receivers of them.
but that security which the power of the Heathen, united with the disaffection of his Subjects, could not shake, his rebellious Son alone drove him from;
but that security which the power of the Heathen, united with the disaffection of his Subject's, could not shake, his rebellious Son alone drove him from;
but that treasure them up in a faithful heart. When David by sin dishonour'd God, and defam'd Religion, his fourfold Fortification little profited him,
but that treasure them up in a faithful heart. When David by since dishonoured God, and defamed Religion, his fourfold Fortification little profited him,
But what for a long time has been more infirm and unstable than the Condition of this Nation? Not only ready to be broken in pieces by any Impression of an Enemy,
But what for a long time has been more infirm and unstable than the Condition of this nation? Not only ready to be broken in Pieces by any Impression of an Enemy,
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But to come to the Point, in which the chiefest strength of Sion consisted, in that it was a Moral and Spiritual Fortification, a holy hill, and God's hill.
But to come to the Point, in which the chiefest strength of Sion consisted, in that it was a Moral and Spiritual Fortification, a holy hill, and God's hill.
why does he, like Peter, rashly and unbidden cast himself into it? Why does he presumptuously Intrude into his Masters company? Who supported by a Divine Power, shall stride Majestically o're the Waves,
why does he, like Peter, rashly and unbidden cast himself into it? Why does he presumptuously Intrude into his Masters company? Who supported by a Divine Power, shall stride Majestically over the Waves,
St Paul says, Charity believeth all things, hopeth all things, endureth all things, (i. e.) those who have this Grace, are easily induced to believe the good of another, which they do not know;
Saint Paul Says, Charity Believeth all things, Hopes all things, Endureth all things, (i. e.) those who have this Grace, Are Easily induced to believe the good of Another, which they do not know;
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But then let no man at a distance surmise Evil of his Prince, lest while he denies him to be Gods King, he sets to his hand to make him no King at all;
But then let no man At a distance surmise Evil of his Prince, lest while he Denies him to be God's King, he sets to his hand to make him no King At all;
and was truly in this, Gods King, and not only a King of his liking, but a King that is like him, resembling him in one of his Noblest Attributes, that of his Mercy. Those to whom Princes intrust the care of their Souls, ought to be faithful to them;
and was truly in this, God's King, and not only a King of his liking, but a King that is like him, resembling him in one of his Noblest Attributes, that of his Mercy. Those to whom Princes intrust the care of their Souls, ought to be faithful to them;
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So that as the Virgins gave David the preheminence to Saul in the Songs of Victory and Triumph, saying, Saul has slain his thousands, and David his Ten thousands:
So that as the Virgins gave David the pre-eminence to Saul in the Songs of Victory and Triumph, saying, Saul has slave his thousands, and David his Ten thousands:
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The King that returns after Exile, will Reign for the Future in Blood and Revenge: But our King contrariwise after his Exile, — regnabat Sanguine parco, Reigns at this day,
The King that returns After Exile, will Reign for the Future in Blood and Revenge: But our King contrariwise After his Exile, — regnabat Sanguine parco, Reigns At this day,
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how many Betrayers, how many Covenanters against him, and lyers in wait for his Blood, did our David pardon upon his Return? 'Twas an Observation of Old, — regnabit sanguine multo Ad regnum quisquis venit ab exilio;
how many Betrayers, how many Covenanters against him, and liars in wait for his Blood, did our David pardon upon his Return? 'Twas an Observation of Old, — Reigns sanguine Much Ad Kingdom quisquis venit ab exilio;
and discountenanc'd the False, that executed Justice and Judgment in the Land, then Malice it self must confess, our King is God 's King. David was renown'd for that one Merciful Speech upon his Return to his Kingdom, Shall there any man be put to death this day in Israel? As if it had been a thing to be abominated, to shew Severity,
and discountenanced the False, that executed justice and Judgement in the Land, then Malice it self must confess, our King is God is King. David was renowned for that one Merciful Speech upon his Return to his Kingdom, Shall there any man be put to death this day in Israel? As if it had been a thing to be abominated, to show Severity,
there will be no danger to shew the Tracts and Lineaments that are between the Deliverance and Establishment of David, and of our Gracious Sovereign, for the awaking our Gratitude,
there will be no danger to show the Tracts and Lineaments that Are between the Deliverance and Establishment of David, and of our Gracious Sovereign, for the awaking our Gratitude,
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By letting them a long time plot and strengthen themselves, make a profuse expence of labour, money and bloud, by letting them perswade themselves they had prevailed, that David was utterly excluded;
By letting them a long time plot and strengthen themselves, make a profuse expense of labour, money and blood, by letting them persuade themselves they had prevailed, that David was utterly excluded;
telling them by way of excuse for their Violation of such Venerable Persons, When they met them next in that Attire they should not be ignorant of their Quality ;
telling them by Way of excuse for their Violation of such Venerable Persons, When they met them next in that Attire they should not be ignorant of their Quality;
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When the Pyrates of Cilicia began to treat some Passengers of Italy with the cruelty they used unto their other Prisoners, they cry'd out, They were Citizens of Rome, at which the Pyrates pretended to start,
When the Pirates of Cilicia began to Treat Some Passengers of Italy with the cruelty they used unto their other Prisoners, they cried out, They were Citizens of Rome, At which the Pirates pretended to start,
as to turn his Stratagems upon himself, and to overthrow him by his own Subtilty and Treachery, Again, to Mock and Vex an Enemy, is a further degree of Revenge than to destroy him.
as to turn his Stratagems upon himself, and to overthrow him by his own Subtlety and Treachery, Again, to Mock and Vex an Enemy, is a further degree of Revenge than to destroy him.
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that instead of receiving a Captive, he had receiv'd a Conquerour within his Gates: one that sack'd and despoil'd his Kingdom, dismantled his Forts, and raz'd his Strong-holds.
that instead of receiving a Captive, he had received a Conqueror within his Gates: one that sacked and despoiled his Kingdom, dismantled his Forts, and razed his Strongholds.
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Thus, though God had it in his hands to dissipate and discourage the first Attempts of his own and David 's Opposers, he chose rather to let them proceed and prosper to a degree, that he might not only obstruct their wickedness, but defeat it;
Thus, though God had it in his hands to dissipate and discourage the First Attempts of his own and David is Opposers, he chosen rather to let them proceed and prosper to a degree, that he might not only obstruct their wickedness, but defeat it;
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and had them in derision? as 'tis said, ver. 4. Even for this very reason, That he might not spoil such his Scene of Laughter, prevent the Glory of his Triumph, obscure the wise Dispensations of his Providence, that David might see the whole Wonder of his Deliverance,
and had them in derision? as it's said, ver. 4. Even for this very reason, That he might not spoil such his Scene of Laughter, prevent the Glory of his Triumph, Obscure the wise Dispensations of his Providence, that David might see the Whole Wonder of his Deliverance,
But perhaps some will say, Is there any thing difficult to the Almighty? Could not he have crusht the Cockatrice in the Shell? Dasht the yet Infant-Plot against the Stones? Scatter'd his Enemies in their first Imaginations? Why did he suffer them to Combine,
But perhaps Some will say, Is there any thing difficult to the Almighty? Could not he have crushed the Cockatrice in the Shell? Dashed the yet Infant-Plot against the Stones? Scattered his Enemies in their First Imaginations? Why did he suffer them to Combine,
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or Row'd against a strong Tide, which forc'd his Boat back, and when at last by many a weary stretch and Strain of his Arms has got the better, sits down,
or Rowed against a strong Tide, which forced his Boat back, and when At last by many a weary stretch and Strain of his Arms has god the better, sits down,
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but Perverseness and Impiety only govern'd, and God utters himself, as if he had broke through some great Obstruction in setting David on the Throne. Like one that for a long time roll'd a Stone against a Hill, which often return'd upon him;
but Perverseness and Impiety only governed, and God utters himself, as if he had broke through Some great Obstruction in setting David on the Throne. Like one that for a long time rolled a Stone against a Hill, which often returned upon him;
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Why, Lord? To answer in the Words of another in a like Case, Odiorum causae acriores, quia iniquiores, their hatred was the sharper and more implacable, because it was the ••juster;
Why, Lord? To answer in the Words of Another in a like Case, Odiorum causae acriores, quia iniquiores, their hatred was the sharper and more implacable, Because it was the ••juster;
The Neighbour Kings, and the Magistrates, and Great Ones of the Realm fall into Combinations and Associations. And then Fourthly, Nothing remains but open defection, the breach of all Covenants and Contracts,
The Neighbour Kings, and the Magistrates, and Great Ones of the Realm fallen into Combinations and Associations. And then Fourthly, Nothing remains but open defection, the breach of all Covenants and Contracts,
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The Holy Ghost in this Second Psalm, sets down the Method which the Enemies of David used, to prevent his succeeding in the Throne, which is also the Scheme ordinarily of all Sedition and Rebellion.
The Holy Ghost in this Second Psalm, sets down the Method which the Enemies of David used, to prevent his succeeding in the Throne, which is also the Scheme ordinarily of all Sedition and Rebellion.
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He may gain a Crown, but he never got a Victory. In a still Calm of Affairs God himself gets less Glory, he has no Field to shew his Power, his Wisdom, and his Goodness in, the Opportunity is not afforded him to frustrate the Counsels of the wicked,
He may gain a Crown, but he never god a Victory. In a still Cam of Affairs God himself gets less Glory, he has no Field to show his Power, his Wisdom, and his goodness in, the Opportunity is not afforded him to frustrate the Counsels of the wicked,
That Great Person, says Seneca, that never prov'd Adversity, is like a Champion that enters the Lists without an Antagonist; Coronam habet, Victoriam non habet.
That Great Person, Says Senecca, that never proved Adversity, is like a Champion that enters the Lists without an Antagonist; crown habet, Victoriam non habet.
Prospera in plebem, ac vilia ingenia deveniunt, a constant even Prosperity is the Lot of mean Persons and Spirits, the Noble and Magnanimous are oppos'd to the Storms and Outrages of Fortune;
Prospera in plebem, ac vilia Ingenia deveniunt, a constant even Prosperity is the Lot of mean Persons and Spirits, the Noble and Magnanimous Are opposed to the Storms and Outrages of Fortune;
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as if he had been within the Enclosures of Heaven it self: so that with a Pious presumptiom he might well say, as he does, Psal. 30.6. I shall never be removed, thou, Lord, of thy goodness hast made my Hill so strong.
as if he had been within the Enclosures of Heaven it self: so that with a Pious presumptiom he might well say, as he does, Psalm 30.6. I shall never be removed, thou, Lord, of thy Goodness hast made my Hill so strong.
Thus we see David, who for so many Years together, fled from place to place (as he describes his own condition) like a Partridge upon the Mountains, fixt and establisht like a Mountain, inviron'd with a fourfold Fortification,
Thus we see David, who for so many years together, fled from place to place (as he describes his own condition) like a Partridge upon the Mountains, fixed and established like a Mountain, environed with a fourfold Fortification,
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And to storm this Place was as vain an Enterprize (if God did not first forsake it, drove away by the Sins of the Inhabitants) as to attempt to force Heaven it self:
And to storm this Place was as vain an Enterprise (if God did not First forsake it, drove away by the Sins of the Inhabitants) as to attempt to force Heaven it self:
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And so, First, 'Twas a Fortification by Art. Secondly, 'Twas a Hill, and that's a Fortification by Nature: such as must be ascended, before it can be assaulted.
And so, First, 'Twas a Fortification by Art. Secondly, 'Twas a Hill, and that's a Fortification by Nature: such as must be ascended, before it can be assaulted.
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why do ye insult, or lift up your proud heads unto the Clouds? Sion is God 's Hill, where he delights to dwell, Sion of an humbler and lower pitch, but more pleasant and fruitful.
why do you insult, or lift up your proud Heads unto the Clouds? Sion is God is Hill, where he delights to dwell, Sion of an humbler and lower pitch, but more pleasant and fruitful.
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great Rivers, Rivers of God, &c. And Kings that excel only in might and magnificence, are entitl'd to God but as Trees and Mountains, and we may say unto them,
great rivers, rivers of God, etc. And Kings that excel only in might and magnificence, Are entitled to God but as Trees and Mountains, and we may say unto them,
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In the Hebrew Dialect, things that excel in Greatness or Height above others, are entitled to God, tall Cedars are thus styl'd Cedars of God, high Mountains, Mountains of God ;
In the Hebrew Dialect, things that excel in Greatness or Height above Others, Are entitled to God, tall Cedars Are thus styled Cedars of God, high Mountains, Mountains of God;
GOD, who at sundry times, and in divers manners, says the Apostle, spake in times past unto the Fathers by the Prophets, hath in these last days spoken unto us by his Son, &c. as if this were his ultimus conatus, the last and utmost Effort or Endeavour of his Power and Goodness to reduce the Sinful and Unbelieving World.
GOD, who At sundry times, and in diverse manners, Says the Apostle, spoke in times passed unto the Father's by the prophets, hath in these last days spoken unto us by his Son, etc. as if this were his Ultimus conatus, the last and utmost Effort or Endeavour of his Power and goodness to reduce the Sinful and Unbelieving World.
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But by miserable Event it appear'd, that this Means prov'd as uneffectual as the former; that the World did unto Christ, as they had done unto the Prophets before him;
But by miserable Event it appeared, that this Means proved as uneffectual as the former; that the World did unto christ, as they had done unto the prophets before him;
slew the Son, as they had slain the Servants. Yet notwithstanding, the unfathomable Depths and Riches of the Divine Goodness gave not over here, where Reason would have given over;
slew the Son, as they had slave the Servants. Yet notwithstanding, the unfathomable Depths and Riches of the Divine goodness gave not over Here, where Reason would have given over;
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Verbum Caro, the Word made Flesh was not sufficient to master this Obstinacy, but it must be Verbum Spiritus too, the Spirit must become a Word, i. e. be sent from Heaven to be a Word in the Mouth of the Apostles to reprove,
Verbum Caro, the Word made Flesh was not sufficient to master this Obstinacy, but it must be Verbum Spiritus too, the Spirit must become a Word, i. e. be sent from Heaven to be a Word in the Mouth of the Apostles to reprove,
or as the Margent has it [ to convince ] the World of Sin. And when he is come, he will reprove [ or convince ] the World of Sin, of Righteousness, and of Judgment.
or as the Margin has it [ to convince ] the World of Sin. And when he is come, he will reprove [ or convince ] the World of since, of Righteousness, and of Judgement.
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In the days of the Prophet Zechary there arose a Sort of Mock-Prophets or Teachers like these, who having no Divine Gift to countenance their pretended Mission from Heaven, apishly imitated the Outward Garb and Free Speech of the True Prophets.
In the days of the Prophet Zechariah there arose a Sort of Mock-Prophets or Teachers like these, who having no Divine Gift to countenance their pretended Mission from Heaven, apishly imitated the Outward Garb and Free Speech of the True prophets.
and to expound the hardest Scriptures without Learning by their New-Lights, 'tis not enough for them to say, The Apostles, who were Handy-Crafts men like us, did such things in the Jewish Church before us,
and to expound the Hardest Scriptures without Learning by their New-lights, it's not enough for them to say, The Apostles, who were Handy-Crafts men like us, did such things in the Jewish Church before us,
so it had been no less than a Prodigy, if the People had taught the Pardon of Sins through the Bloud of Christ, Justification through Faith, or any other revealed Doctrine.
so it had been no less than a Prodigy, if the People had taught the Pardon of Sins through the Blood of christ, Justification through Faith, or any other revealed Doctrine.
yet even the Apostles were not able to understand the Prophecies which related to our Lord's Person and his Kingdom, till he interpreted to them the Scriptures concerning himself;
yet even the Apostles were not able to understand the Prophecies which related to our Lord's Person and his Kingdom, till he interpreted to them the Scriptures Concerning himself;
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in a word, because want of Scholarship is no Obstruction to God's Omnipotent Power, that 'tis therefore the highest Qualification of a Person to preach.
in a word, Because want of Scholarship is no Obstruction to God's Omnipotent Power, that it's Therefore the highest Qualification of a Person to preach.
because God can enable the most Unlearned and Ignorant to be Expounders of his deepest Mysteries, that therefore the most Ignorant and Unlearned are the best Expounders of them;
Because God can enable the most Unlearned and Ignorant to be Expounders of his Deepest Mysteres, that Therefore the most Ignorant and Unlearned Are the best Expounders of them;
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that without Prejudice and Prepossession, without Siding and Faction would embrace Sound Doctrine, and bear Testimony to it by their peaceable and holy Lives;
that without Prejudice and Prepossession, without Siding and Faction would embrace Found Doctrine, and bear Testimony to it by their peaceable and holy Lives;
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There were some Kind of Miracles, or rather some Conjunctures of Time in which our Lord wrought his Miracles, that he thought fit to suppress the Knowledge of them;
There were Some Kind of Miracles, or rather Some Conjunctures of Time in which our Lord wrought his Miracles, that he Thought fit to suppress the Knowledge of them;
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But the People (who supposed the reason of his concealing his Miracles proceeded only from a Modesty that fled publick Applause after the performing Noble Actions) out of an Honest Disobedience, as I may say, refus'd to keep the Silence he enjoined them:
But the People (who supposed the reason of his concealing his Miracles proceeded only from a Modesty that fled public Applause After the performing Noble Actions) out of an Honest Disobedience, as I may say, refused to keep the Silence he enjoined them:
For after he had done such Wonderful things, and no less Good and Beneficial, than Great and astonishing, they could not, they would not consent they should be smothered;
For After he had done such Wondered things, and no less Good and Beneficial, than Great and astonishing, they could not, they would not consent they should be smothered;
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and they even contested with our Lord in this matter, as 'tis said ver. 36. By how much the more he charged them to keep Silence, by so much the more a great deal they publisht it.
and they even contested with our Lord in this matter, as it's said for. 36. By how much the more he charged them to keep Silence, by so much the more a great deal they published it.
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When the Pharisees out of Envy urged our Lord to rebuke his Disciples and the Multitude for crying Hosanna before him, he said unto them, If these should hold their peace, the Stones would cry out:
When the Pharisees out of Envy urged our Lord to rebuke his Disciples and the Multitude for crying Hosanna before him, he said unto them, If these should hold their peace, the Stones would cry out:
Before I proceed yet to the Division, it will not be amiss to premise some things more particularly both concerning the Words, and the Speakers of them.
Before I proceed yet to the Division, it will not be amiss to premise Some things more particularly both Concerning the Words, and the Speakers of them.
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And the Words, in the first place, are plainly a Justification of our Saviour from the mouth of the People, their Verdict given upon him in Opposition to the Censure of their Priests and Rulers.
And the Words, in the First place, Are plainly a Justification of our Saviour from the Mouth of the People, their Verdict given upon him in Opposition to the Censure of their Priests and Rulers.
But of What are they a Justification? Of his Innocent and holy Conversation among men? There was no need of that, He went about his whole Life, as St Peter says, doing Good, conferring Health, as well as Faith;
But of What Are they a Justification? Of his Innocent and holy Conversation among men? There was no need of that, He went about his Whole Life, as Saint Peter Says, doing Good, conferring Health, as well as Faith;
The Testimony or Verdict of the People offers also three things to our consideration. 1. The Appellation they give our Lord, He, or this Man. 2. The Kind or Nature of their Verdict, 'twas an Approbation, that he had done Well. 3. The Extent of their Approbation, that he had done All things Well.
The Testimony or Verdict of the People offers also three things to our consideration. 1. The Appellation they give our Lord, He, or this Man. 2. The Kind or Nature of their Verdict, 'twas an Approbation, that he had done Well. 3. The Extent of their Approbation, that he had done All things Well.
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and giving of Speech. 2. The Ceremonies or Circumstances which he used in giving them, set down ver. 33. the Touch of his Finger, his Spittle, the lifting up of his Eyes and Sighing,
and giving of Speech. 2. The Ceremonies or circumstances which he used in giving them, Set down for. 33. the Touch of his Finger, his Spittle, the lifting up of his Eyes and Sighing,
To come at length to the Division of the Words, they offer these two things in general to our consideration: 1. Our Saviour's Performance, He made the Deaf to hear,
To come At length to the Division of the Words, they offer these two things in general to our consideration: 1. Our Saviour's Performance, He made the Deaf to hear,
'twas three hundred Years before any Scepter submitted to Christ, and none were so fierce Opposers of the Faith in the Infancy of it, as the Philosophers.
'twas three hundred years before any Sceptre submitted to christ, and none were so fierce Opposers of the Faith in the Infancy of it, as the Philosophers.
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But the Person cured (that was one of the People, and unconcern'd in their Pretences) pronounced, If he were not of God, he could do nothing. Again, Matth. 12.22.
But the Person cured (that was one of the People, and unconcerned in their Pretences) pronounced, If he were not of God, he could do nothing. Again, Matthew 12.22.
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but hardened by them, John 9.24. when our Lord had cured one that was born blind, the Pharisees said to him, Give God the Praise, we know this Man is a Sinner:
but hardened by them, John 9.24. when our Lord had cured one that was born blind, the Pharisees said to him, Give God the Praise, we know this Man is a Sinner:
Thirdly, She appears, by interposing her Motherly Authority, to have affected part of the Glory of the Miracle, ut quae Filium haberet tali potentia praeditum, as being the Mother of such a Wonderful Son:
Thirdly, She appears, by interposing her Motherly authority, to have affected part of the Glory of the Miracle, ut Quae Son haberet tali potentia praeditum, as being the Mother of such a Wondered Son:
For 'twas too low and mean an Imagination of his Power, that 'twas to be engaged meerely to supply the Defects of a Meal, that those Divine Operations that were design'd to destroy the Kingdom of Satan,
For 'twas too low and mean an Imagination of his Power, that 'twas to be engaged merely to supply the Defects of a Meal, that those Divine Operations that were designed to destroy the Kingdom of Satan,
And here it may be worthy our Observation, That both Christ and his Apostles were many times more Severe against the Mistakes of Men, than against their Misdeeds;
And Here it may be worthy our Observation, That both christ and his Apostles were many times more Severe against the Mistakes of Men, than against their Misdeeds;
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Get thee behind me, Satan, was a Sharp Reproof, not for Infidelity, but for an Unadvised Carnal Tenderness shew'd to Christ. Ananias and Sapphira were made terrible Examples, not again for Denying the Faith,
Get thee behind me, Satan, was a Sharp Reproof, not for Infidelity, but for an Unadvised Carnal Tenderness showed to christ. Ananias and Sapphira were made terrible Examples, not again for Denying the Faith,
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though her Antiquity be no better, than that of an old Ship's, which has been pieced and altered, till little remains, beside the Name, of the first Building;
though her Antiquity be no better, than that of an old Ship's, which has been pieced and altered, till little remains, beside the Name, of the First Building;
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We of this Nation on the other side stand as much upon our Reformation, and because our Doctrine and Worship are more holy and consonant to Scripture, we care not though our Lives and Manners be worse than theirs whose Errors we condemn.
We of this nation on the other side stand as much upon our Reformation, and Because our Doctrine and Worship Are more holy and consonant to Scripture, we care not though our Lives and Manners be Worse than theirs whose Errors we condemn.
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And this is that which ought to be the Business and Concern of his Followers, that about which all their Care and Sollicitude should be employ'd, against which their Anger and Animosity should be directed, I say, to abolish Sin,
And this is that which ought to be the Business and Concern of his Followers, that about which all their Care and Solicitude should be employed, against which their Anger and Animosity should be directed, I say, to Abolah since,
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But here by the way, we must not conceive any thing of the Hours assign'd to Christ of that nature, which the Arrians and Priscillians did, who said, He was subject to Fate and Necessity, and bound up to the Observation of Times, and could not therefore be the Eternal Son of God.
But Here by the Way, we must not conceive any thing of the Hours assigned to christ of that nature, which the Arians and Priscillians did, who said, He was Subject to Fate and Necessity, and bound up to the Observation of Times, and could not Therefore be the Eternal Son of God.
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but the time would be ill spent to confute such gross Follies and Blasphemies, which chuse rather to find a Miscarriage in Christ, than in his Mother;
but the time would be ill spent to confute such gross Follies and Blasphemies, which choose rather to find a Miscarriage in christ, than in his Mother;
ergo non vera fuit Christi reprehensio, reprehendere tamen illam videtur, ut non ipsam, sed nos doceret, in operibus theandricis parentes nihil habent juris, and so forth.
ergo non vera fuit Christ reprehensio, reprehendere tamen Illam videtur, ut non ipsam, sed nos doceret, in operibus theandricis Parents nihil habent Juris, and so forth.
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but the ruder the Shock is, the more obstinately they maintain their Post. They affirm that the Action of the Blessed Virgin here was not only without Blame,
but the Ruder the Shock is, the more obstinately they maintain their Post. They affirm that the Actium of the Blessed Virgae Here was not only without Blame,
These, and the foregoing Words, Woman, what have I to do with thee? utterly o'erthrow all the vain and false Glories, which the Church of Rome Superstitiously, Idolatrously,
These, and the foregoing Words, Woman, what have I to do with thee? utterly overthrow all the vain and false Glories, which the Church of Room Superstitiously, Idolatrously,
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But when 'tis said, The Hour of his Death was not yet come, it means no more than this, That he had not yet finish'd the Work for which he came into the World, he had not fully preach'd the Gospel, accomplish'd the Prophecies that were of him, confirm'd his Disciples, &c. i. e. the Hour by his own Eternal Wisdom chosen, was not yet come;
But when it's said, The Hour of his Death was not yet come, it means no more than this, That he had not yet finished the Work for which he Come into the World, he had not Fully preached the Gospel, accomplished the Prophecies that were of him, confirmed his Disciples, etc. i. e. the Hour by his own Eternal Wisdom chosen, was not yet come;
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And in the first place therefore 'twas of no small Moment, that he should order it so, that he might be seen to be the Free and Sole Agent of it, without any Complice or Confederate, without Monitor or Director:
And in the First place Therefore 'twas of no small Moment, that he should order it so, that he might be seen to be the Free and Sole Agent of it, without any Complice or Confederate, without Monitor or Director:
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to use our Adversaries Words, that in operibus Theandricis Parentes nihil habent juris, a Prophets Parents have nothing to do in his Divine Operations.
to use our Adversaries Words, that in operibus Theandricis Parents nihil habent Juris, a prophets Parents have nothing to do in his Divine Operations.
Secondly, It was of great Importance to chuse the most Advantageous Season or Minute for the Performance of it, viz. when it would be both most remarkable, and most grateful;
Secondly, It was of great Importance to choose the most Advantageous Season or Minute for the Performance of it, viz. when it would be both most remarkable, and most grateful;
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as the Satyrist said with indignation to a Gluttonous Person, that gave more for a Fish than would have bought the Fisherman, Hoc pretium Squamae? all this Revenue for Finns and Scales? So let us say with no less Indignation, Shall we give our Immortal Souls, the Bloud of Christ, and Eternal Glory,
as the Satirist said with Indignation to a Gluttonous Person, that gave more for a Fish than would have bought the Fisherman, Hoc Price Squamae? all this Revenue for Finns and Scales? So let us say with no less Indignation, Shall we give our Immortal Souls, the Blood of christ, and Eternal Glory,
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sells his Soul Redeem'd, parts with his Soul and his Messiah too; delivers it up together with the Ransom and Satisfaction, after no more can be expected.
sells his Soul Redeemed, parts with his Soul and his Messiah too; delivers it up together with the Ransom and Satisfaction, After no more can be expected.
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The second Use I shall desire you to make of the painful and ignominious Death of so Divine a Person as the Messiah, is to consider the Malignant Nature of Sin, which (however easily and hourly, regardlesly and remorslesly we commit) cost our Lord his Heart bloud to expiate;
The second Use I shall desire you to make of the painful and ignominious Death of so Divine a Person as the Messiah, is to Consider the Malignant Nature of since, which (however Easily and hourly, regardlessly and remorslessly we commit) cost our Lord his Heart blood to expiate;
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So let me advise you, Not to weep for what Christ suffer'd more than sixteen hundred Years ago for your sakes, seeing he is now at the Right Hand of his Father in Glory;
So let me Advice you, Not to weep for what christ suffered more than sixteen hundred years ago for your sakes, seeing he is now At the Right Hand of his Father in Glory;
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and as our Lord directed the Women (who wept for him when he bore his Cross to Mount Calvary ) to spend their Tears on the right Object, Daughters of Jerusalem, weep not for me,
and as our Lord directed the Women (who wept for him when he boar his Cross to Mount Calvary) to spend their Tears on the right Object, Daughters of Jerusalem, weep not for me,
and attended by his Virgin Mother fallen into a Swoun, and expect that the like Effects of an o'r-whelming Sorrow may be seen in you? No, I shall rather desire that all such Pageantry and Ostentation of misplaced Grief may be remov'd far from you;
and attended by his Virgae Mother fallen into a Swoon, and expect that the like Effects of an o'r-whelming Sorrow may be seen in you? No, I shall rather desire that all such Pageantry and Ostentation of misplaced Grief may be removed Far from you;
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after the manner of the Church of Rome, to set before you Pictures of our Lord's Passion, representing his macerated and dilacerated Body hanging on the Cross between two Thieves,
After the manner of the Church of Rome, to Set before you Pictures of our Lord's Passion, representing his macerated and dilacerated Body hanging on the Cross between two Thieves,
And now what Use shall we make of this first Branch, the Substance of the Angels Prediction, the Excision of the Messiah, He shall be cut off —? Shall I exhort you,
And now what Use shall we make of this First Branch, the Substance of the Angels Prediction, the Excision of the Messiah, He shall be Cut off —? Shall I exhort you,
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and their Continuance in their Unreform'd Lives, this Blessing shall be turn'd into a Curse; and He that was cut-off For them, shall be again cut off From them;
and their Continuance in their Unreformed Lives, this Blessing shall be turned into a Curse; and He that was cutoff For them, shall be again Cut off From them;
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but be the Cause of a Second and Greater Destruction, than the foregoing Captivity, even the final Rejection of the House of Israel. And 'tis dreadful to consider, that the giving of a Saviour to many Christians shall have the like Success;
but be the Cause of a Second and Greater Destruction, than the foregoing Captivity, even the final Rejection of the House of Israel. And it's dreadful to Consider, that the giving of a Saviour to many Christians shall have the like Success;
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immediately it follows, that after so many Weeks again (for the succeeding Transgressions of the People) the so-long'd-for Prince and Saviour, the Messiah, should be cut-off as if he had never been:
immediately it follows, that After so many Weeks again (for the succeeding Transgressions of the People) the so-long'd-for Prince and Saviour, the Messiah, should be cutoff as if he had never been:
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and that the People should return, and rebuild Jerusalem and the Temple: and not only so, but that the long-promis'd and much-desir'd Messiah should be given them;
and that the People should return, and rebuild Jerusalem and the Temple: and not only so, but that the long-promised and much-desired Messiah should be given them;
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And there is a Passage in this Chapter of Daniel before us, well worthy the observation of all those, who sin now presumptuously under the Gospel, which is this:
And there is a Passage in this Chapter of daniel before us, well worthy the observation of all those, who since now presumptuously under the Gospel, which is this:
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and men need not be sollicitous for their future Behaviour, whether 'twere Righteous, or Unrighteous. But St Paul, Heb. 10.26. stops the mouths of all such as thus pervert the Grace purchas'd by Christ 's Death.
and men need not be solicitous for their future Behaviour, whither 'twere Righteous, or Unrighteous. But Saint Paul, Hebrew 10.26. stops the mouths of all such as thus pervert the Grace purchased by christ is Death.
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Those of the Church of Rome, who Superstitiously and Idolatrously Worship the Cross, ascribe to it the Power of driving away Devils, conferring Divine Graces, and the like.
Those of the Church of Rome, who Superstitiously and Idolatrously Worship the Cross, ascribe to it the Power of driving away Devils, conferring Divine Graces, and the like.
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But as there are those that despise the Cross of Christ, and count the Bloud of the Covenant, as the Apostle speaks, an unholy thing: so there are those again on the other side, who are no less Enemies to it, by ascribing to it what was never the Will or Meaning of our Lord that they should:
But as there Are those that despise the Cross of christ, and count the Blood of the Covenant, as the Apostle speaks, an unholy thing: so there Are those again on the other side, who Are no less Enemies to it, by ascribing to it what was never the Will or Meaning of our Lord that they should:
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This Term of cutting-off does usually imply in Scripture three things. 1. The untimely destroying a Person from the Land of the Living. 2. The destroying him as a Criminal or Malefactor. 3. The destroying him by God himself,
This Term of Cutting-off does usually imply in Scripture three things. 1. The untimely destroying a Person from the Land of the Living. 2. The destroying him as a Criminal or Malefactor. 3. The destroying him by God himself,
I shall give but one Proof of this, of the many that might be brought, Exod. 31.14. God gives this Charge by the mouth of Moses, — Every one that defileth my Sabbath, shall surely be put to Death — that Soul shall be Cut-off from among his people.
I shall give but one Proof of this, of the many that might be brought, Exod 31.14. God gives this Charge by the Mouth of Moses, — Every one that Defileth my Sabbath, shall surely be put to Death — that Soul shall be Cutoff from among his people.
And however strange and wonderful it is, such was the End of the Messiah: after all the glorious Prophecies and magnificent Elogies relating to his Person and his Kingdom,
And however strange and wondered it is, such was the End of the Messiah: After all the glorious Prophecies and magnificent Eulogies relating to his Person and his Kingdom,
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as that he should be call'd The Wonderful, the Mighty God, the Everlasting Father, the Prince of Peace, that his Dominion should reach to the Ends of the Earth,
as that he should be called The Wondered, the Mighty God, the Everlasting Father, the Prince of Peace, that his Dominion should reach to the Ends of the Earth,
Why then should the Devoting of Christ for the Salvation of the Whole World be held irrational and foolish by them? Why did they despise in another Religion, what they held Honourable in their own? And the Jews had yet less reason to be scandaliz'd (especially the most Learned among them who were yet only offended) who saw their Messiah daily slain before their Eyes in so many Rites and Mysteries, the Paschal Lamb, the Scape-Goat, the Goat for the Sin-Offering, in a word, all their Expiatory Sacrifices were Prefigurations of Christ 's Passion.
Why then should the Devoting of christ for the Salvation of the whole World be held irrational and foolish by them? Why did they despise in Another Religion, what they held Honourable in their own? And the jews had yet less reason to be scandalized (especially the most Learned among them who were yet only offended) who saw their Messiah daily slave before their Eyes in so many Rites and Mysteres, the Paschal Lamb, the Scape-Goat, the Goat for the Sin-Offering, in a word, all their Expiatory Sacrifices were Prefigurations of christ is Passion.
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and had no Efficacy in it, but as it related to the Bloud of Christ. The Jews therefore with less reason than the Gentiles disclaimed the Messiah, coming in the Guise of a Sacrifice,
and had no Efficacy in it, but as it related to the Blood of christ. The jews Therefore with less reason than the Gentiles disclaimed the Messiah, coming in the Guise of a Sacrifice,
when 'twas his Bloud alone that sanctify'd all their Forefathers, and their own Offerings, and distinguisht their Temple from a common Shambles or Slaughter-house.
when 'twas his Blood alone that sanctified all their Forefathers, and their own Offerings, and distinguished their Temple from a Common Shambles or Slaughterhouse.
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The reason that the Cross of Christ has given such Scandal in all Times, and that so great a Part of the World have thought it Monstrous, That a Divine Person should undergo an Ignominious Death, arises from the Slight Apprehension Men generally have of Sin,
The reason that the Cross of christ has given such Scandal in all Times, and that so great a Part of the World have Thought it Monstrous, That a Divine Person should undergo an Ignominious Death, arises from the Slight Apprehension Men generally have of since,
and then compute what would be a Competent Satisfaction for offending an Infinite and Eternal Deity, they would not think it monstrous, ut medela responderet morbo, that a Divine Person should be found only worthy to do Right to a Divine Person.
and then compute what would be a Competent Satisfaction for offending an Infinite and Eternal Deity, they would not think it monstrous, ut Medlam responderet morbo, that a Divine Person should be found only worthy to do Right to a Divine Person.
yet they will receive their Recompence according to what they have done in this Life, and find though Christ suffered for Sin, he never suffered or tolerated Sin;
yet they will receive their Recompense according to what they have done in this Life, and find though christ suffered for since, he never suffered or tolerated since;
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or in what King's Reign they determin'd, is very difficult to pronounce, by reason that the Scripture is silent in the Extent or Number of Years of the Reigns of the Kings of Persia, and those Accounts we have from Heathen Writers (however competently punctual and sutable to their own Chronologies,
or in what King's Reign they determined, is very difficult to pronounce, by reason that the Scripture is silent in the Extent or Number of years of the Reigns of the Kings of Persiam, and those Accounts we have from Heathen Writers (however competently punctual and suitable to their own Chronologies,
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I shall not therefore engage in so difficult and ambitious an Undertaking, but content my self to follow the Conclusion of the soberest Expositors, hasting through the ragged Ways and barren Tracts of Chronology and Arithmetick,
I shall not Therefore engage in so difficult and ambitious an Undertaking, but content my self to follow the Conclusion of the Soberest Expositors, hasting through the ragged Ways and barren Tracts of Chronology and Arithmetic,
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The plain Account is this, The Prophet Jeremy, long before our Prophets time, had foretold, that the Captivity of the Jews in Babylon should continue seventy Years.
The plain Account is this, The Prophet Jeremiah, long before our prophets time, had foretold, that the Captivity of the jews in Babylon should continue seventy years.
whereupon an Angel was sent to him, with much more Gladsome Tydings than he expected, viz. to assure him, that not only at the Expiration of the Seventy Years prefixt, the People should certainly return,
whereupon an Angel was sent to him, with much more Gladsome Tidings than he expected, viz. to assure him, that not only At the Expiration of the Seventy years prefixed, the People should Certainly return,
but that after Seventy Weeks of Years more, i. e. seventy times seven Weeks (a Week of Years consisting of seven Years) the righteous and glorious Prince Messiah should be sent.
but that After Seventy Weeks of years more, i. e. seventy times seven Weeks (a Week of years consisting of seven years) the righteous and glorious Prince Messiah should be sent.
And the more to confirm Daniel in this joyful News, the Angel (according to the Distribution of the Time for the bringing this Counsel and Determination of God to pass) divides the Seventy Weeks of Years into three Parts, assigns seven Weeks of Years for the rebuilding Jerusalem and the Temple, threescore and two from that to the Birth of the Messiah and his Cutting-off,
And the more to confirm daniel in this joyful News, the Angel (according to the Distribution of the Time for the bringing this Counsel and Determination of God to pass) divides the Seventy Weeks of years into three Parts, assigns seven Weeks of years for the rebuilding Jerusalem and the Temple, threescore and two from that to the Birth of the Messiah and his Cutting-off,
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And for this Reason God also so order'd it, that Christ should be born in a Calm and Serene Age of the World, in the peaceful Reign of Augustus Caesar, when,
And for this Reason God also so ordered it, that christ should be born in a Cam and Serene Age of the World, in the peaceful Reign of Augustus Caesar, when,
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But there are other Weeks in which we are concern'd, which are not yet fulfill'd, viz. the few Weeks before God may possibly call us to account for the ill Use we have made of his Glorious Restoration of our King and Nation, and his other Illustrious Mercies:
But there Are other Weeks in which we Are concerned, which Are not yet fulfilled, viz. the few Weeks before God may possibly call us to account for the ill Use we have made of his Glorious Restoration of our King and nation, and his other Illustrious mercies:
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And in the mean time we have daily an Image or representation of that Great Assize of the Whole World, in the Absolution which the Church pronounces to Penitent Sinners,
And in the mean time we have daily an Image or representation of that Great Assize of the whole World, in the Absolution which the Church pronounces to Penitent Sinners,
So that there remains but one Parcel of Weeks more, before we shall see him at our very Doors, i. e. coming in the Clouds of Heaven to judge the Quick and the Dead.
So that there remains but one Parcel of Weeks more, before we shall see him At our very Doors, i. e. coming in the Clouds of Heaven to judge the Quick and the Dead.
And seeing these things shall be so, what manner of Persons, as St Peter says, ought we to be in all holy Conversation and Godliness? My Text says, Christ was not cut off for Himself, let us take care to be of the Number of those he was cut off For, and not of those he shall be cut off From. And so I pass to my Second General Part, the Angel's Direction for the right Understanding of his Prediction,
And seeing these things shall be so, what manner of Persons, as Saint Peter Says, ought we to be in all holy Conversation and Godliness? My Text Says, christ was not Cut off for Himself, let us take care to be of the Number of those he was Cut off For, and not of those he shall be Cut off From. And so I pass to my Second General Part, the Angel's Direction for the right Understanding of his Prediction,
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But the Scripture disclaims this, and affirms, 'Twas for our Redemption, our Salvation, our being Reconcil'd to God and instated in Glory that Messiah suffered.
But the Scripture disclaims this, and affirms, 'Twas for our Redemption, our Salvation, our being Reconciled to God and instated in Glory that Messiah suffered.
and in, and after his being in the World, by Prophecies, Miracles, by the Voice, to use St Peter 's expression, which came to him from the Excellent Glory, saying, This is my Beloved Son in whom I am well-pleased :
and in, and After his being in the World, by Prophecies, Miracles, by the Voice, to use Saint Peter is expression, which Come to him from the Excellent Glory, saying, This is my beloved Son in whom I am well-pleased:
as it did with David, a good King, and his Type, who Psal. the 59th and the 3d, complains of his Enemies after this manner, They lye in wait for my Soul, the Mighty are gathered against me;
as it did with David, a good King, and his Type, who Psalm the 59th and the 3d, complains of his Enemies After this manner, They lie in wait for my Soul, the Mighty Are gathered against me;
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The Words in the Original [ ve en lo ] which our Translators render, but not for himself, and in the Margent, and shall have nothing, are so concise and abrupt, that they leave place to several Apprehensions to add, what they think will best fill up their Sense:
The Words in the Original [ we en lo ] which our Translators render, but not for himself, and in the Margin, and shall have nothing, Are so concise and abrupt, that they leave place to several Apprehensions to add, what they think will best fill up their Sense:
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and their Bodies again for the love of their Lusts. And if any in these days should pretend to love merely for Vertue and Goodness sake, to have a Kindness to those that gave them an Opportunity to exercise their Charity,
and their Bodies again for the love of their Lusts. And if any in these days should pretend to love merely for Virtue and goodness sake, to have a Kindness to those that gave them an Opportunity to exercise their Charity,
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And this Love, it seems, the Church was so happy in in St Paul 's days, that he thought it superfluous to recommend it among other Duties to the Thessalonians, But as touching Brotherly Love, says he, ye need not that I should write unto you.
And this Love, it seems, the Church was so happy in in Saint Paul is days, that he Thought it superfluous to recommend it among other Duties to the Thessalonians, But as touching Brotherly Love, Says he, you need not that I should write unto you.
as he brought the World out of Nothing, Light out of Darkness, &c. but by an Heroick Vertue, such as he shew'd when he trampled upon the Temptations of the Devil in the Wilderness.
as he brought the World out of Nothing, Light out of Darkness, etc. but by an Heroic Virtue, such as he showed when he trampled upon the Temptations of the devil in the Wilderness.
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and Christ undertaking to rescue them from this Thraldom, to bind the Strong Man, and to take from him the Armour in which he trusted, he was not to do this by an Omnipotent Power,
and christ undertaking to rescue them from this Thraldom, to bind the Strong Man, and to take from him the Armour in which he trusted, he was not to do this by an Omnipotent Power,
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The Apostle might well give it the precedence to all other Mysteries of Godliness, Great is the Mystery of Godliness, says he, God was manifested in the Flesh, justify'd in the Spirit, seen of Angels, &c. But that Christ should suffer the things he did in our Nature, was no less Necessary, than Wonderful:
The Apostle might well give it the precedence to all other Mysteres of Godliness, Great is the Mystery of Godliness, Says he, God was manifested in the Flesh, justified in the Spirit, seen of Angels, etc. But that christ should suffer the things he did in our Nature, was no less Necessary, than Wondered:
but thou shew'd'st thy self a Destitute, Forlorn Person; they lookt for a Deliverer, but behold one Obnoxious to Bonds and Death; for a Redeemer, but, Alas! none needed Redemption more himself.
but thou shew'd'st thy self a Destitute, Forlorn Person; they looked for a Deliverer, but behold one Obnoxious to Bonds and Death; for a Redeemer, but, Alas! none needed Redemption more himself.
and not exert thy Deity, and destroy thy Murderers, and burn up their City, as thou spak'st in one of thy Parables? Thy People expected thee a mighty Prince,
and not exert thy Deity, and destroy thy Murderers, and burn up their city, as thou spakest in one of thy Parables? Thy People expected thee a mighty Prince,
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and the Cross to which thou were Nail'd into a Throne? Why didst thou undergo such Miseries and Indignities as made the World doubt of thy Divine Nature,
and the Cross to which thou were Nailed into a Throne? Why didst thou undergo such Misery's and Indignities as made the World doubt of thy Divine Nature,
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Than what is the meaning of thy Strange and astonishing Miseries, thy low Condition and sad Wants, thy perpetual Dangers and Persecutions? What is the meaning of thine Agony and bloudy Sweat, thy Crown of Thorns platted and crusht into thy Head, thy being Mockt and Spit on? What is the meaning of thy Submitting not only to the Dishonours of a Humane Birth,
Than what is the meaning of thy Strange and astonishing Misery's, thy low Condition and sad Wants, thy perpetual Dangers and Persecutions? What is the meaning of thine Agony and bloody Sweat, thy Crown of Thorns plaited and crushed into thy Head, thy being Mocked and Spit on? What is the meaning of thy Submitting not only to the Dishonours of a Humane Birth,
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Received him not ] is a Meiosis, or mitigated Expression for the Worst of Usages, they Persecuted him with the highest Malice and Hatred, the more to disgrace him, they hung him between two Thieves,
Received him not ] is a Meiosis, or mitigated Expression for the Worst of Usages, they Persecuted him with the highest Malice and Hatred, the more to disgrace him, they hung him between two Thieves,
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The Gentiles bore him no Malice, Herod laid nothing to his Charge, Pilate would have set him free, Am I a Jew? says he, thine own Nation, and the Chief Priests have delivered thee unto me : all Strangers honoured him:
The Gentiles boar him no Malice, Herod laid nothing to his Charge, Pilate would have Set him free, Am I a Jew? Says he, thine own nation, and the Chief Priests have Delivered thee unto me: all Strangers honoured him:
Who deserved to be condemned to such a Prodigious Punishment, but those who were the Greatest Prodigies of Stubbornness and Impiety? From this wonderful and dreadful Judgment of God, I shall reflect upon two things for our Edification.
Who deserved to be condemned to such a Prodigious Punishment, but those who were the Greatest Prodigies of Stubbornness and Impiety? From this wondered and dreadful Judgement of God, I shall reflect upon two things for our Edification.
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those that are their chiefest Friends, and of whom it may be said, as of the Apostles, These Men are the Servants of the most High God, which shew the Way of Salvation, if they rebuke them for their Sins, seek to instruct their Ignorance,
those that Are their chiefest Friends, and of whom it may be said, as of the Apostles, These Men Are the Servants of the most High God, which show the Way of Salvation, if they rebuke them for their Sins, seek to instruct their Ignorance,
Am I become your Enemy, says St Paul, because I tell you the Truth? Yes, Blessed Apostle, there's nothing more certain, nothing turns Friends sooner into Foes than an Unwelcome Truth:
Am I become your Enemy, Says Saint Paul, Because I tell you the Truth? Yes, Blessed Apostle, there's nothing more certain, nothing turns Friends sooner into Foes than an Unwelcome Truth:
And 'tis observable in all times, that those Persons who, mov'd by an Heroick Piety, have attempted to reform the Errours and Vices of a Nation, have found as hostile a Reception,
And it's observable in all times, that those Persons who, moved by an Heroic Piety, have attempted to reform the Errors and Vices of a nation, have found as hostile a Reception,
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and to their own only Destruction? It appears at first hearing, the most Mysterious and unaccountable, the most Strange and amazing Event, that ever the Wisdom of God produced in the World, That he should permit his Own People, of all the People of the Earth, to be the Murderers of his Son! Acts 2.23.
and to their own only Destruction? It appears At First hearing, the most Mysterious and unaccountable, the most Strange and amazing Event, that ever the Wisdom of God produced in the World, That he should permit his Own People, of all the People of the Earth, to be the Murderers of his Son! Acts 2.23.
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And let none in these days, who have received the Knowledge of the Truth, and after extinguisht the Grace of God in their Hearts by fulfilling the Lusts of the Flesh, flatter themselves as the Jews did, who said, If we had lived in the Days of Old, we would not have been Partakers of the Bloud of the Prophets:
And let none in these days, who have received the Knowledge of the Truth, and After extinguished the Grace of God in their Hearts by fulfilling the Lustiest of the Flesh, flatter themselves as the jews did, who said, If we had lived in the Days of Old, we would not have been Partakers of the Blood of the prophets:
and are deaf and incorrigible to all his Invitations to Repentance, to consider, How for the like Refractoriness and Hardness of Heart God suffered his Own People to proceed from Wickedness to Wickedness, till they arriv'd at last in profundum malorum, into such a Gulph of Perdition, that if the most Desperate among them had seen the End of their Rebellious Ways, at their first setting-out in the Course of them, they would have started back with Horrour at the Prospect.
and Are deaf and incorrigible to all his Invitations to Repentance, to Consider, How for the like Refractoriness and Hardness of Heart God suffered his Own People to proceed from Wickedness to Wickedness, till they arrived At last in profundum malorum, into such a Gulf of Perdition, that if the most Desperate among them had seen the End of their Rebellious Ways, At their First setting-out in the Course of them, they would have started back with Horror At the Prospect.
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and unacquainted with his own Temper) what Immanities and Cruelties he would commit, when he came to be King of Assyria, that he would butcher Men, rip up Women with Child, dash Infants against the Stones, &c. He answer'd, But what! is thy Servant a Dog, that I should do these things? And the very Scribes and Pharisees, who were the Chief Actors in this Days Tragedy,
and unacquainted with his own Temper) what Inanities and Cruelties he would commit, when he Come to be King of Assyria, that he would butcher Men, rip up Women with Child, dash Infants against the Stones, etc. He answered, But what! is thy Servant a Dog, that I should do these things? And the very Scribes and Pharisees, who were the Chief Actors in this Days Tragedy,
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but Presumption and Obstinacy in Sinning causes Christ to fall upon the Sinner, as a Rock upon an Earthen Vessel, which is sure to crush it to Dust. To conclude:
but Presumption and Obstinacy in Sinning Causes christ to fallen upon the Sinner, as a Rock upon an Earthen Vessel, which is sure to crush it to Dust. To conclude:
What Malice, besides the Jews, was ever so Great, as to destroy so much Vertue and Goodness? What Envy so black and rancorous to persecute so much Meekness and Humility? What Wickedness ever so unfortunate and unhappy,
What Malice, beside the jews, was ever so Great, as to destroy so much Virtue and goodness? What Envy so black and rancorous to persecute so much Meekness and Humility? What Wickedness ever so unfortunate and unhappy,
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as Saint Paul says himself was made, Legatus in vinculis, an Ambassadour in Bonds, but also Legatus cum vulneribus, an Ambassadour wounded and crucified.
as Saint Paul Says himself was made, Legatus in vinculis, an Ambassador in Bonds, but also Legatus cum vulneribus, an Ambassador wounded and Crucified.
and by how much the more they ought to have been his Friends for these Obligations, the more unpardonable was their Barbarity, not only to make him so Strange a Spectacle,
and by how much the more they ought to have been his Friends for these Obligations, the more unpardonable was their Barbarity, not only to make him so Strange a Spectacle,
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for they were his Compatriots and Kindred, he chose to be born of their Stock before any other, he preacht the Gospel to them first, made Palestine the Scene of his Holy Life and Miracles, design'd their whole Nation the Honour of being his Apostles at large, to be the Preachers of Salvation to the rest of the World;
for they were his Compatriots and Kindred, he chosen to be born of their Stock before any other, he preached the Gospel to them First, made Palestine the Scene of his Holy Life and Miracles, designed their Whole nation the Honour of being his Apostles At large, to be the Preachers of Salvation to the rest of the World;
I proceed to shew, For what Reason the Divine Wisdom so order'd it, that Christ should be wounded by those be deserved Best from, in Explanation of these Words, Those with which I was wounded in the House of my Friends.
I proceed to show, For what Reason the Divine Wisdom so ordered it, that christ should be wounded by those be deserved Best from, in Explanation of these Words, Those with which I was wounded in the House of my Friends.
let thus much suffice to be said in Satisfaction to this Question, What are these Wounds in thy Hands? viz. they signifie first Malum culpae, the Evil Demerit of Sin, which Christ suffered, that we might be excused.
let thus much suffice to be said in Satisfaction to this Question, What Are these Wounds in thy Hands? viz. they signify First Malum Culpae, the Evil Demerit of since, which christ suffered, that we might be excused.
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and to bear Indignities and Outrages, when the Wisdom of God so order'd it, and well then mayst thou submit to the like, whose Original is but from the Earth.
and to bear Indignities and Outrages, when the Wisdom of God so ordered it, and well then Mayest thou submit to the like, whose Original is but from the Earth.
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Learn of me, says Christ, I am lowly and meek, and when I was enthron'd in the highest Heavens, I disdained not to descend into this World in the form of a Servant,
Learn of me, Says christ, I am lowly and meek, and when I was Enthroned in the highest Heavens, I disdained not to descend into this World in the from of a Servant,
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as another could endure for thee? Says another, I cannot digest Injuries and Affronts, my Temper, my Profession of Life, are inconsistent with these things.
as Another could endure for thee? Says Another, I cannot digest Injuries and Affronts, my Temper, my Profession of Life, Are inconsistent with these things.
I am not Equal, says one, to the Burdens and Dangers required in a Christian Life, able to undergo Imprisonment, Beggary, Martyrdom, &c. Behold my Hands and my Feet, says Christ, these Wounds I suffered for thy Salvation,
I am not Equal, Says one, to the Burdens and Dangers required in a Christian Life, able to undergo Imprisonment, Beggary, Martyrdom, etc. Behold my Hands and my Feet, Says christ, these Wounds I suffered for thy Salvation,
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The Life of a Christian is full of Difficulties and Troubles, many Lusts are to be mortifi'd, many Affections to be rectifi'd, many Vices to be rooted out,
The Life of a Christian is full of Difficulties and Troubles, many Lustiest Are to be mortified, many Affections to be rectified, many Vices to be rooted out,
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The second Reason of the Necessity of Christ 's Sufferings, I said, was, To give Men an Example of Obedience. The Apostle, Heb. 2.17. gives another Reason for Christ 's suffering in our Nature, viz. that he might be a Merciful High Priest, become Compassionate of our Infirmities by the Experimental Knowledge of them in his Own Person.
The second Reason of the Necessity of christ is Sufferings, I said, was, To give Men an Exampl of obedience. The Apostle, Hebrew 2.17. gives Another Reason for christ is suffering in our Nature, viz. that he might be a Merciful High Priest, become Compassionate of our Infirmities by the Experimental Knowledge of them in his Own Person.
they do not penetrate into the true Purpose and Meaning of his Sufferings, as they declare the Malignant Nature of Sin, that could not be expiated at a less Rate than the Death of so Divine a Person:
they do not penetrate into the true Purpose and Meaning of his Sufferings, as they declare the Malignant Nature of since, that could not be expiated At a less Rate than the Death of so Divine a Person:
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but, alas, these do but haerere in cortice, stick at the Bark and Husk of the Mystery, out of a simple or affected Fondness express their Gratitude to Christ a Wrong Way, lament his Sufferings now they are past,
but, alas, these do but haerere in cortice, stick At the Bark and Husk of the Mystery, out of a simple or affected Fondness express their Gratitude to christ a Wrong Way, lament his Sufferings now they Are past,
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and at last nail'd to the Cross, for my Disobedience? There are those, I confess, in the Church of Rome who spend a great Part of their Lives in gazing on a Crucifix,
and At last nailed to the Cross, for my Disobedience? There Are those, I confess, in the Church of Rome who spend a great Part of their Lives in gazing on a Crucifix,
as but to ask the Question in my Text, What are these Wounds in thy hands? resentingly to say, Was it possible so Divine a Person should be so Abus'd for me? that the Son of God, should be buffetted, spit on, derided, torn with Scourges, mangled with Tortures,
as but to ask the Question in my Text, What Are these Wounds in thy hands? resentingly to say, Was it possible so Divine a Person should be so Abused for me? that the Son of God, should be buffeted, spit on, derided, torn with Scourges, mangled with Tortures,
Who is there so Ungrateful and Insensible even among the Worst of Men, that if a Friend hazard his Life for his Preservation, will not acknowledge so great a Benefit? and yet the Son of God did not only hazard,
Who is there so Ungrateful and Insensible even among the Worst of Men, that if a Friend hazard his Life for his Preservation, will not acknowledge so great a Benefit? and yet the Son of God did not only hazard,
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For 'tis but just, that those who refuse to understand the pernicious Nature of Sin by the Punishment laid on an Other, should understand it by undergoing the Punishment of it themselves;
For it's but just, that those who refuse to understand the pernicious Nature of since by the Punishment laid on an Other, should understand it by undergoing the Punishment of it themselves;
their thinking so cheaply of the Greatest Offences, because the Pardon of them costs them little, that provokes him to make them feel what the Weight of Guilt is:
their thinking so cheaply of the Greatest Offences, Because the Pardon of them costs them little, that provokes him to make them feel what the Weight of Gilded is:
For certainly, if Men did consider at how dear a Rate God's Justice and Wrath were satisfied, they would not think the gratifying of every Lust more valuable,
For Certainly, if Men did Consider At how dear a Rate God's justice and Wrath were satisfied, they would not think the gratifying of every Lust more valuable,
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So the Consideration again on the other side, that Nothing but the Death of Christ could pay that Ransom, ought to create in us no less than a horrour and Detestation of Sin. But yet, I know not how, we see men precipitately and remorslesly run into all Impiety,
So the Consideration again on the other side, that Nothing but the Death of christ could pay that Ransom, ought to create in us no less than a horror and Detestation of Sin. But yet, I know not how, we see men precipitately and remorslessly run into all Impiety,
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but these Sheep, what have they done? So if we cry not out, in Contemplation of what our Proxy suffered on our behalf, We have sinned, we have done Wickedly,
but these Sheep, what have they done? So if we cry not out, in Contemplation of what our Proxy suffered on our behalf, We have sinned, we have done Wickedly,
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and took Occasion from it only to send a Plague on Israel for former Transgressions; thus chusing rather to punish David 's Ingenuity, than his Person;
and took Occasion from it only to send a Plague on Israel for former Transgressions; thus choosing rather to Punish David is Ingenuity, than his Person;
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for the Bloud of the Sinner, we defeat one half of his Design, which was to shew the Malignant and Mortiferous Nature of Sin, in that it could not be purged away by any less Means than Death;
for the Blood of the Sinner, we defeat one half of his Design, which was to show the Malignant and Mortiferous Nature of since, in that it could not be purged away by any less Means than Death;
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the Hand not only to lay-hold with, but to strike, &c. So likewise that the Institution of Sacrifices for expiation of Guilt had two Excellent Designs in it:
the Hand not only to lay-hold with, but to strike, etc. So likewise that the Institution of Sacrifices for expiation of Gilded had two Excellent Designs in it:
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And if we will make the best Use of this Doctrine, we must observe, That as the Parts of the Body are framed in so excellent a manner, that they serve for more Uses than one:
And if we will make the best Use of this Doctrine, we must observe, That as the Parts of the Body Are framed in so excellent a manner, that they serve for more Uses than one:
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As a Remedy for Sin was promised from the Beginning, so 'twas also taught, however obscurely, from the very Beginning, That Sin was not to be abolisht without Satisfaction made for it;
As a Remedy for since was promised from the Beginning, so 'twas also taught, however obscurely, from the very Beginning, That since was not to be abolished without Satisfaction made for it;
and God revealed this Way of atoning by Sacrifice early to the World, and afterwards prescribed it to his People the Jews by written Laws, from whom it was deriv'd to all Nations:
and God revealed this Way of atoning by Sacrifice early to the World, and afterwards prescribed it to his People the jews by written Laws, from whom it was derived to all nations:
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For whether it be, that the Vindicative Justice of God for Sin be so natural and intimate to his Essence that he cannot, without renouncing his very Nature and Being, pardon Sin without a Competent Satisfaction, as some would have it:
For whither it be, that the Vindicative justice of God for since be so natural and intimate to his Essence that he cannot, without renouncing his very Nature and Being, pardon since without a Competent Satisfaction, as Some would have it:
However then that Zipporah upbraided Moses upon the Circumcising of her Child, saying, factus es mihi Sponsus sanguinum, thou art to me a Bloudy Husband:
However then that Zipporah upbraided Moses upon the Circumcising of her Child, saying, factus es mihi Sponsus Sanguinum, thou art to me a Bloody Husband:
as a Prince is said to be destroy'd, that is stript of his Forts and Castles, his Territories and Armies, his Ammunition and Harness of War, though his Person still survives.
as a Prince is said to be destroyed, that is stripped of his Forts and Castles, his Territories and Armies, his Ammunition and Harness of War, though his Person still survives.
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he indeed was to break the Power of the Kingdom of Darkness, but they were to compleat the Conquest, every one in his own Particular to subdue Sin and Satan.
he indeed was to break the Power of the Kingdom of Darkness, but they were to complete the Conquest, every one in his own Particular to subdue since and Satan.
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The Spirit of him that raised up Jesus from the Dead is no other, than the Eternal Spirit of God, the third Person in the Trinity, the Spirit which is mentioned in Genesis, that in the beginning of the World gave Life to all things, is the same Spirit that still gives the Palingenesia, the second Genesis, or Regeneration:
The Spirit of him that raised up jesus from the Dead is no other, than the Eternal Spirit of God, the third Person in the Trinity, the Spirit which is mentioned in Genesis, that in the beginning of the World gave Life to all things, is the same Spirit that still gives the Palingenesia, the second Genesis, or Regeneration:
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And this may serve to refute and silence those deceived Souls, who of late times, through their misunderstanding of the Union of the Saints with God exprest in Scripture, have run into such high-flown and horrible Blasphemies,
And this may serve to refute and silence those deceived Souls, who of late times, through their misunderstanding of the union of the Saints with God expressed in Scripture, have run into such high-flown and horrible Blasphemies,
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But such Blasphemous Conceits as these, so audacious and injurious to the Deity, are so far from being Effects of God's Spirit, which is the Principle of Eternal Life in those it dwells, that they are Demonstrations of the Spirit of Satan, an Affectation to be like the Most High, and to equal their Maker, and unrepented of will certainly consign them to have a Portion with him in Eternal Death:
But such Blasphemous Conceits as these, so audacious and injurious to the Deity, Are so Far from being Effects of God's Spirit, which is the Principle of Eternal Life in those it dwells, that they Are Demonstrations of the Spirit of Satan, an Affectation to be like the Most High, and to equal their Maker, and unrepented of will Certainly consign them to have a Portion with him in Eternal Death:
for what the Jews blindly objected against our Lord as a Crime, That being but a Man, he made himself God, may be justly charged on these, that being indeed but Men,
for what the jews blindly objected against our Lord as a Crime, That being but a Man, he made himself God, may be justly charged on these, that being indeed but Men,
But though this Diabolical Frenzy must be abhorr'd, yet when 'tis said that the Spirit of God dwells in a Man, we must look upon it as denoting something more Extraordinary and Excellent,
But though this Diabolical Frenzy must be abhorred, yet when it's said that the Spirit of God dwells in a Man, we must look upon it as denoting something more Extraordinary and Excellent,
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as representing rather God's Residence in his Temple at Jerusalem: which Temple as it was Splendid and Glorious with all that Art and Cost could make it, a Representation of Heaven,
as representing rather God's Residence in his Temple At Jerusalem: which Temple as it was Splendid and Glorious with all that Art and Cost could make it, a Representation of Heaven,
so God by wonderful Tokens and Testimonies declared his Divine Presence in it. And after this manner the Heart of every Christian ought to be embellish'd with Vertue,
so God by wondered Tokens and Testimonies declared his Divine Presence in it. And After this manner the Heart of every Christian ought to be embellished with Virtue,
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1. The Spirit must have Legitimate Introduction and Possession. God dwelt not in his Temple at Jerusalem, till it was Dedicated and consecrated to him, till he was introduced into it by Supplications and Sacrifices.
1. The Spirit must have Legitimate Introduction and Possession. God dwelled not in his Temple At Jerusalem, till it was Dedicated and consecrated to him, till he was introduced into it by Supplications and Sacrifices.
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and he be introduced by Prayer, and Vows of Faith and Repentance, Ephes. 3.17. St Paul beseeches God, that he would grant to the Ephesians, according to the riches of his Glory, to be strengthened with might by his Spirit in the Inner-Man, that Christ may dwell in their Hearts by Faith.
and he be introduced by Prayer, and Vows of Faith and Repentance, Ephesians 3.17. Saint Paul Beseeches God, that he would grant to the Ephesians, according to the riches of his Glory, to be strengthened with might by his Spirit in the Innerman, that christ may dwell in their Hearts by Faith.
The Jews reckoned that God was still among them, as before, when they had rejected and crucified the Holy One: but after such their Infidelity and Wickedness he remained no more in their Hearts,
The jews reckoned that God was still among them, as before, when they had rejected and Crucified the Holy One: but After such their Infidelity and Wickedness he remained no more in their Hearts,
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Wheresoever it is so, That either Men believe not on the Son of God, or else having believed on him, through the Allurements of the World and the Flesh fall back again into Unbelief,
Wheresoever it is so, That either Men believe not on the Son of God, or Else having believed on him, through the Allurements of the World and the Flesh fallen back again into Unbelief,
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and chuse rather to dispossess his Spirit, than their Sins and Lusts, there no Quickening Power will be found to revive their Mortal Bodies at the last Day:
and choose rather to dispossess his Spirit, than their Sins and Lustiest, there no Quickening Power will be found to revive their Mortal Bodies At the last Day:
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'Tis true indeed, that Sinners and Infidels shall rise again, as St Paul says, Acts 24.15. There shall be a Resurrection of the Dead, both of the Just, and Vnjust.
It's true indeed, that Sinners and Infidels shall rise again, as Saint Paul Says, Acts 24.15. There shall be a Resurrection of the Dead, both of the Just, and Unjust.
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Those that crucified Christ in the days of his Flesh, and those that crucifie him by their Wicked Lives now in his Glory, shall rise no less than True Believers,
Those that Crucified christ in the days of his Flesh, and those that crucify him by their Wicked Lives now in his Glory, shall rise no less than True Believers,
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But how, and to what Resurrection shall they rise? Even to such a Resurrection as is no other than a Second and Worse Death, a Death not of Extinction or annihilation,
But how, and to what Resurrection shall they rise? Even to such a Resurrection as is no other than a Second and Worse Death, a Death not of Extinction or annihilation,
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and the hanging Haman fifty Cubits high, were but Aequivocal Advancements. The Bodies of the Saints that rose after the Passion, dy'd again the same Death;
and the hanging Haman fifty Cubits high, were but Equivocal Advancements. The Bodies of the Saints that rose After the Passion, died again the same Death;
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but those that shall rise at the Last Day, not having the Spirit, shall dye again, not the same Death (that would be a Happiness) but a Death that shall have no End;
but those that shall rise At the Last Day, not having the Spirit, shall die again, not the same Death (that would be a Happiness) but a Death that shall have no End;
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The second Property of an Inhabitant or Dweller in a House, is to Command and Rule. 'Tis the Saying of every man to those that withstand the Exercise of their just Authority,
The second Property of an Inhabitant or Dweller in a House, is to Command and Rule. It's the Saying of every man to those that withstand the Exercise of their just authority,
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The Spirit of Love, Meekness, Purity, and Holiness, will not reside, but where these and the like Vertues bear the Sway. Let the Word of Christ, says St Paul, dwell in you Richly in all Wisdom:
The Spirit of Love, Meekness, Purity, and Holiness, will not reside, but where these and the like Virtues bear the Sway. Let the Word of christ, Says Saint Paul, dwell in you Richly in all Wisdom:
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so that if a Writ be delivered to any of the Houshold, or but fastned to the Ring of the Door, 'tis counted the same thing as if given into our hands.
so that if a Writ be Delivered to any of the Household, or but fastened to the Ring of the Door, it's counted the same thing as if given into our hands.
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The Reason that a Great Schole-Man gives, Why God punishes the Sins of Men, which were but Temporal, with an Eternity of Torments, is, Quia peccaverunt in suo aeterno, because they sinn'd out all the Eternity they had, i. e. all the Time God allowed them in this World;
The Reason that a Great Schole-Man gives, Why God Punishes the Sins of Men, which were but Temporal, with an Eternity of Torments, is, Quia peccaverunt in Sue aeterno, Because they sinned out all the Eternity they had, i. e. all the Time God allowed them in this World;
The like Reason may be given for God's rewarding the Temporal Obedience of the Righteous with Eternal Glory, Quia obedientes fuerunt in suo aeterno, because they were Obedient all that little Eternity he allowed them in this World,
The like Reason may be given for God's rewarding the Temporal obedience of the Righteous with Eternal Glory, Quia obedientes fuerunt in Sue aeterno, Because they were Obedient all that little Eternity he allowed them in this World,
if we give up the Possession of our Souls to the Dispose and Conduct of the Blessed Spirit the Whole Little Aeternum we have in this World, we shall certainly obtain an Eternity, that shall have no end in the next.
if we give up the Possession of our Souls to the Dispose and Conduct of the Blessed Spirit the whole Little Aeternum we have in this World, we shall Certainly obtain an Eternity, that shall have no end in the next.
and as they want this Divine Guest, so they will want the Blessed Effects and Consequence of his inhabiting in them, the quickning of their Mortal Bodies at the last Day to Glory.
and as they want this Divine Guest, so they will want the Blessed Effects and Consequence of his inhabiting in them, the quickening of their Mortal Bodies At the last Day to Glory.
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The Words suggest two things to our Consideration: 1. What shall be done to such Persons in whom the Spirit dwells, He shall quicken their Mortal Bodies.
The Words suggest two things to our Consideration: 1. What shall be done to such Persons in whom the Spirit dwells, He shall quicken their Mortal Bodies.
But though this meaning sutes well with St Paul 's Design in this Epistle, to confute the Imagination of the Jews, that they could obtain Eternal Life by Virtue of the Law of Moses, without Faith in Christ: Yet the Words of my Text point at the Blessed Immortality the Righteous shall hereafter be Partakers of,
But though this meaning suits well with Saint Paul is Design in this Epistle, to confute the Imagination of the jews, that they could obtain Eternal Life by Virtue of the Law of Moses, without Faith in christ: Yet the Words of my Text point At the Blessed Immortality the Righteous shall hereafter be Partakers of,
If Christians give themselves up to be led and governed by the Spirit of God in this World (which is the Spirit that raised up Jesus) they in like manner shall be raised up by it at the Last Day ;
If Christians give themselves up to be led and governed by the Spirit of God in this World (which is the Spirit that raised up jesus) they in like manner shall be raised up by it At the Last Day;
if we rise from the Death of Sin to Newness of Life, we shall attain by the same Performance three Resurrections, to that of perfect Grace, to that of perfect Time or Duration,
if we rise from the Death of since to Newness of Life, we shall attain by the same Performance three Resurrections, to that of perfect Grace, to that of perfect Time or Duration,
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This I say is so rich a Harvest, and to be purchas'd with such Expedition, that the Nicest and most impatient of Toil and Difficulties may be encouraged to strive for it.
This I say is so rich a Harvest, and to be purchased with such Expedition, that the Nicest and most impatient of Toil and Difficulties may be encouraged to strive for it.
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And why did not the Apostle express himself so in a Word, but used this Circumlocution, [ He that raised up Jesus from the dead? ] Because since Christ 's coming in the Flesh,
And why did not the Apostle express himself so in a Word, but used this Circumlocution, [ He that raised up jesus from the dead? ] Because since christ is coming in the Flesh,
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But now under the Gospel he dispenses all his Mercies as the Father of our Lord Jesus Christ, and we must expect the Gift of Grace, the Pardon of Sin, Resurrection to Eternal Life,
But now under the Gospel he dispenses all his mercies as the Father of our Lord jesus christ, and we must expect the Gift of Grace, the Pardon of since, Resurrection to Eternal Life,
And that we should take notice of the Change of his Name in the New Testament, from that he delighted to be called by in the Old, is his own Will and Pleasure.
And that we should take notice of the Change of his Name in the New Testament, from that he delighted to be called by in the Old, is his own Will and Pleasure.
and the Blindness also of those, who perswade themselves they can please God and attain Heaven by Natural and Moral Performances, without Faith in Christ:
and the Blindness also of those, who persuade themselves they can please God and attain Heaven by Natural and Moral Performances, without Faith in christ:
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I haste therefore to my last Particular, The Means by which God will quicken our Mortal Bodies at the last Day, viz. By his Spirit that dwelleth in us.
I haste Therefore to my last Particular, The Means by which God will quicken our Mortal Bodies At the last Day, viz. By his Spirit that dwells in us.
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This Particle [ By ] in the Original [ NONLATINALPHABET ] does not infer any Means that God shall use as Instrumental for the quickening our Mortal Bodies,
This Particle [ By ] in the Original [ ] does not infer any Means that God shall use as Instrumental for the quickening our Mortal Bodies,
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David says of himself immediately, and Christ typically, and of all Faithful People mystically, Thou wilt not suffer thy Holy One to see Corruption, i. e.
David Says of himself immediately, and christ typically, and of all Faithful People mystically, Thou wilt not suffer thy Holy One to see Corruption, i. e.
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And the Psalmist expresses the thing with some Indignation, and as if it were an injury to God to imagine, that he could suffer in his very Nature, that that which was Holy should be swallowed up in the Grave, that which was Righteous should perish, that which was Incorruptible, should see Corruption.
And the Psalmist Expresses the thing with Some Indignation, and as if it were an injury to God to imagine, that he could suffer in his very Nature, that that which was Holy should be swallowed up in the Grave, that which was Righteous should perish, that which was Incorruptible, should see Corruption.
may be said of the Resurrection of all the Faithful, with this Difference only, That the Impossibility of Christ 's being detain'd in the Grave proceeded from his Divine Nature, ours from a Divine Promise: Nay, we may add,
may be said of the Resurrection of all the Faithful, with this Difference only, That the Impossibility of christ is being detained in the Grave proceeded from his Divine Nature, ours from a Divine Promise: Nay, we may add,
and with good Warrant, That the Impossibility of our remaining in the Grave depends not only on an External Promise, but on Something With-in our selves, though not Of our selves, even on the Spirit of God which dwelleth in us;
and with good Warrant, That the Impossibility of our remaining in the Grave depends not only on an External Promise, but on Something Within our selves, though not Of our selves, even on the Spirit of God which dwells in us;
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The First-fruits in the Law, were Part of the Fruits of the Season, one Sheaf of the Harvest, which being lift-up and consecrated to God in the Name of the rest, sanctified the Whole Crop:
The Firstfruits in the Law, were Part of the Fruits of the Season, one Sheaf of the Harvest, which being lift-up and consecrated to God in the Name of the rest, sanctified the whole Crop:
but the highest Cause of Jubilee and Rejoycing for our own Deliverance from this heavy Curse and Punishment of Sin. As Sin subjected us to the Dominion of Death, the Spirit of Sanctification breaks the Bonds of the Tyrant asunder,
but the highest Cause of Jubilee and Rejoicing for our own Deliverance from this heavy Curse and Punishment of Sin. As since subjected us to the Dominion of Death, the Spirit of Sanctification breaks the Bonds of the Tyrant asunder,
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but though this be never so fabulous, I am sure we shall be renewed and quickned to Eternal Life, from the perfum'd Reliques of a Holy Life, the remaining Good Works and Graces the Spirit of God wrought in us;
but though this be never so fabulous, I am sure we shall be renewed and quickened to Eternal Life, from the perfumed Relics of a Holy Life, the remaining Good Works and Graces the Spirit of God wrought in us;
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through the Sharper Tryals of Afflictions, and the Softer Allurements and Temptations of the Flesh and the World) he will carry us also safe through the Regions of Death and the Grave, pass us indemnified by the Gates of Hell,
through the Sharper Trials of Afflictions, and the Softer Allurements and Temptations of the Flesh and the World) he will carry us also safe through the Regions of Death and the Grave, pass us indemnified by the Gates of Hell,
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Christ 's coming into the World is express'd in Scripture by this Term of Manifestation, to shew that 'twas of a different kind from other mens, who had no Being before their productions into the World,
christ is coming into the World is expressed in Scripture by this Term of Manifestation, to show that 'twas of a different kind from other men's, who had no Being before their productions into the World,
unless in a very imperfect way of conceiving it, viz. in their Causes and Principles. But Christ before he was born into the World, had a full and perfect Existence,
unless in a very imperfect Way of conceiving it, viz. in their Causes and Principles. But christ before he was born into the World, had a full and perfect Existence,
And 'twas in reference to his Being before he was born of the Virgin, that Old Zachary compares his Manifestation in the Flesh, to the rising of the Sun above the Horizon, Whereby the Day-spring, says he, from on high hath visited us.
And 'twas in Referente to his Being before he was born of the Virgae, that Old Zachary compares his Manifestation in the Flesh, to the rising of the Sun above the Horizon, Whereby the Dayspring, Says he, from on high hath visited us.
Mary the Virgin, say they, and Christ the Saviour, were Cotemporaries. Thus these Hereticks, while they feared to worship a Man, denyed the Son of God;
Marry the Virgae, say they, and christ the Saviour, were Cotemporaries. Thus these Heretics, while they feared to worship a Man, denied the Son of God;
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The Manifestation of Christ unto the World in our Nature, the Appearance of the Son of God in the Flesh, to speak strictly, was rather an Obscuration than a Manifestation of him.
The Manifestation of christ unto the World in our Nature, the Appearance of the Son of God in the Flesh, to speak strictly, was rather an Obscuration than a Manifestation of him.
yet if we consider this Mystery rightly (for though the Evangelists set down the Manifestation of Christ in the Flesh Historically, St Paul speaks of it as of a high Mystery ) we shall find, that God could no way have more eminently declared his Wisdom,
yet if we Consider this Mystery rightly (for though the Evangelists Set down the Manifestation of christ in the Flesh Historically, Saint Paul speaks of it as of a high Mystery) we shall find, that God could no Way have more eminently declared his Wisdom,
as I may say, and caught in our Flesh, intangled in our infirmities, found, as St. Paul says, in the similitude of a man? There had been no Sacrifice, no Propitiation for Sin,
as I may say, and caught in our Flesh, entangled in our infirmities, found, as Saint Paul Says, in the similitude of a man? There had been no Sacrifice, no Propitiation for since,
and the like? How could he have fulfilled the Types that shadow'd him in the Law, the Paschal Lamb, the Goat for the Sin-Offering, the Ram caught by the Horns in the Bush, &c. unless he had been hamper'd,
and the like? How could he have fulfilled the Types that shadowed him in the Law, the Paschal Lamb, the Goat for the Sin-Offering, the Ram caught by the Horns in the Bush, etc. unless he had been hampered,
and those that apprehended him in the Garden, upon the streaming-forth only of some Rays of his Divinity through the Cloud of his Flesh, fell twice to the Ground:
and those that apprehended him in the Garden, upon the streaming-forth only of Some Rays of his Divinity through the Cloud of his Flesh, fell twice to the Ground:
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How then could we have beheld the Glory of Christ? the ineffable Glory, I say, which he had with his Father from all Eternity? His three Disciples were as dead men, beholding only his Transfiguration!
How then could we have beheld the Glory of christ? the ineffable Glory, I say, which he had with his Father from all Eternity? His three Disciples were as dead men, beholding only his Transfiguration!
but if we will see its Beauty, we must watch the opportunity of its infirmity: For otherwise the greater its lustre is, the greater is our darkness to perceive it.
but if we will see its Beauty, we must watch the opportunity of its infirmity: For otherwise the greater its lustre is, the greater is our darkness to perceive it.
we cannot behold the Sun, but in his setting, as one says, Spectantes oculos infirmo lumine passus, our weak Eyes are not able to gaze on that glorious Luminary in its Meridian strength;
we cannot behold the Sun, but in his setting, as one Says, Spectantes Eyes infirmo lumine passus, our weak Eyes Are not able to gaze on that glorious Luminary in its Meridian strength;
They might have known who he was, if they had not been wilfully blind, by the Rule given them by Moses, Deut. 18.12. to discern a True Prophet from a False;
They might have known who he was, if they had not been wilfully blind, by the Rule given them by Moses, Deuteronomy 18.12. to discern a True Prophet from a False;
The truth is, Infidelity is a Sin highly injurious to the Deity, it makes God a Lyar, as St John says, He that believeth not God, hath made him a Lyar. It makes him impotent and ignorant, How should God perceive, says the Wicked, Psal. 73.11. is there knowledge in the most High? And the faithless Israelites, Can God prepare a Table in the Wilderness? He smote the stony Rock indeed, that the Water gushed out;
The truth is, Infidelity is a since highly injurious to the Deity, it makes God a Liar, as Saint John Says, He that Believeth not God, hath made him a Lyar. It makes him impotent and ignorant, How should God perceive, Says the Wicked, Psalm 73.11. is there knowledge in the most High? And the faithless Israelites, Can God prepare a Table in the Wilderness? He smote the stony Rock indeed, that the Water gushed out;
as he had sent upon the Egyptians. And many Christian Professors are so possest against this Sin, that they have not doubted to aver, That as there is no Vertue that justifies but Faith,
as he had sent upon the egyptians. And many Christian Professors Are so possessed against this since, that they have not doubted to aver, That as there is no Virtue that Justifies but Faith,
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yet blinded with Pride, Malice, Envy, and the like, the Great Council it self of the Sanhedrim condemned the Lord of Life for an Impostor, and crucified him;
yet blinded with Pride, Malice, Envy, and the like, the Great Council it self of the Sanhedrim condemned the Lord of Life for an Impostor, and Crucified him;
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So that this their Unbelief, and perverse Proceeding, might be a very just Cause of the Descent of the third Person in the Trinity to vindicate the Injury and Outrage done to the second;
So that this their Unbelief, and perverse Proceeding, might be a very just Cause of the Descent of the third Person in the Trinity to vindicate the Injury and Outrage done to the second;
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But though there was Infidelity in the Case, I conceive they do exactliest hit the meaning of the place, who make not our Lord's Words point so much at any particular determinate Sin after his Coming,
But though there was Infidelity in the Case, I conceive they do exactliest hit the meaning of the place, who make not our Lord's Words point so much At any particular determinate since After his Coming,
Now the Holy Ghost, when he came into the World to bear Testimony to all that Christ did, reproved and convinced it (that is, all Unbelievers) that they lay still under the Old Condemnation of the First Man, seeing they embraced not the Means of Grace and Pardon offer'd by Christ in the Gospel:
Now the Holy Ghost, when he Come into the World to bear Testimony to all that christ did, reproved and convinced it (that is, all Unbelievers) that they lay still under the Old Condemnation of the First Man, seeing they embraced not the Means of Grace and Pardon offered by christ in the Gospel:
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The second Particular the Spirit shall convince the World of, is of Righteousness. But how must this be understood? Shall he convince the World of Sin and of Righteousness both? Yes, de Peccato proprio, & Justitia aliena, as St Augustine distinguishes, of its Own Wickedness, and of an Others Righteousness;
The second Particular the Spirit shall convince the World of, is of Righteousness. But how must this be understood? Shall he convince the World of since and of Righteousness both? Yes, de Peccato Properly, & Justitia Aliena, as Saint Augustine Distinguishes, of its Own Wickedness, and of an Others Righteousness;
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For as this was an approv'd Maxim, which was utter'd by the Man that was born Blind, God heareth not Sinners: So this was a Truth likely to find a more Easie and General Admittance, God translateth not Sinners miraculously and visibly to Heaven.
For as this was an approved Maxim, which was uttered by the Man that was born Blind, God hears not Sinners: So this was a Truth likely to find a more Easy and General Admittance, God Translate not Sinners miraculously and visibly to Heaven.
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First, In respect of his Doctrine, that was Righteousness, the very Rule and Standard of it, the perfect Will of God able to conform us to his Likeness,
First, In respect of his Doctrine, that was Righteousness, the very Rule and Standard of it, the perfect Will of God able to conform us to his Likeness,
Secondly, Christ was Righteousness in respect of the Justification of the World, as he was Justitia nostra, the Lord our Righteousness, as the Prophets had foretold.
Secondly, christ was Righteousness in respect of the Justification of the World, as he was Justitia nostra, the Lord our Righteousness, as the prophets had foretold.
And indeed this was the Chief Office and Business of the Holy Ghost at his coming, to convince Men, That there was no other Name under Heaven by which they could be sav'd, but only by that Name:
And indeed this was the Chief Office and Business of the Holy Ghost At his coming, to convince Men, That there was no other Name under Heaven by which they could be saved, but only by that Name:
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nor the Plea of being Circumcised, and descended from such and such Parents, which was the Jewish Way, avail'd any thing towards the obtaining of Justification, without the laying hold of Christ's Righteousness.
nor the Plea of being Circumcised, and descended from such and such Parents, which was the Jewish Way, availed any thing towards the obtaining of Justification, without the laying hold of Christ's Righteousness.
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The third Particular the Spirit shall convince the World of, is of Judgment. St Bernard understood the Words Actively, viz. That the Spirit shall convince the World of its Perverse Judgment of Christ,
The third Particular the Spirit shall convince the World of, is of Judgement. Saint Bernard understood the Words Actively, viz. That the Spirit shall convince the World of its Perverse Judgement of christ,
He shall convince the World, says he, de Peccato quod dissimulat, de Justitia quod non ordinat, de Judicio quod usurpat, of the Sin which they now cloak or dissemble, of the Righteousness which they direct not aright,
He shall convince the World, Says he, the Peccato quod dissimulat, de Justitia quod non ordinat, de Judicio quod usurpat, of the since which they now cloak or dissemble, of the Righteousness which they Direct not aright,
But the 11th Verse clearly opposes this Interpretation, and shews that the Judgment spoken of, is not meant of the World Actively, which the World had made,
But the 11th Verse clearly opposes this Interpretation, and shows that the Judgement spoken of, is not meant of the World Actively, which the World had made,
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Now the World, or Unbelieving Part of it, are said to be convinc't by the Judgment that should come upon them in this, That the Prince of the World is cast out.
Now the World, or Unbelieving Part of it, Are said to be convinced by the Judgement that should come upon them in this, That the Prince of the World is cast out.
For he that hath Master'd the Prince, broken the Power of his Kingdom, and holds him in Vassalage, may be accounted to have master'd and subdu'd his People also:
For he that hath Mastered the Prince, broken the Power of his Kingdom, and holds him in Vassalage, may be accounted to have mastered and subdued his People also:
What is a Prince when he is stript of his Power? When his Counsels and Policies are defeated or detected, his Officers arrested, his Prisons broke open, his Fortresses ruined and dismantled, his Harness and Ammunition of War seised,
What is a Prince when he is stripped of his Power? When his Counsels and Policies Are defeated or detected, his Officers arrested, his Prisons broke open, his Fortresses ruined and dismantled, his Harness and Ammunition of War seized,
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These things, I say, did evince the Fall of Satan as manifestly, as the train of Light, which follows that which the People call a Falling Star, evinces the descent of that Meteor;
These things, I say, did evince the Fallen of Satan as manifestly, as the train of Light, which follows that which the People call a Falling Star, evinces the descent of that Meteor;
or waits only donec sternuntur Subsellia, till the Judge puts on his Robes, and the Court sits, differs but little from him, that has actually received his Doom.
or waits only donec sternuntur Subsellia, till the Judge puts on his Robes, and the Court sits, differs but little from him, that has actually received his Doom.
And such is Satans Condition since the Coming of Christ and the Holy Ghost, Datur mora parvula, some little stay there is, till the Figure of this World be changed, and then he goes for ever to his Proper Place.
And such is Satan Condition since the Coming of christ and the Holy Ghost, Datur mora Parvula, Some little stay there is, till the Figure of this World be changed, and then he Goes for ever to his Proper Place.
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St Augustine says, That in his Young Unconverted days he boasted of many Sins, which he had never committed, ne viderer abjectior, quo innocentior, lest I should have appeared Abject and poor Spirited,
Saint Augustine Says, That in his Young Unconverted days he boasted of many Sins, which he had never committed, ne viderer abjectior, quo innocentior, lest I should have appeared Abject and poor Spirited,
may not Preachers be allow'd to say, The World is not yet Converted, the Holy Ghost has not perfected his Work? Good God! what a Change, what a Bustle,
may not Preachers be allowed to say, The World is not yet Converted, the Holy Ghost has not perfected his Work? Good God! what a Change, what a Bustle,
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How many thousands were Converted by one Sermon? How many Nations were made Proselytes by unfolding but some one Divine Truth? Rich men sold their Lands, the Learned in Curious Arts their Books,
How many thousands were Converted by one Sermon? How many nations were made Proselytes by unfolding but Some one Divine Truth? Rich men sold their Lands, the Learned in Curious Arts their Books,
But now the Spirit of God, by all the industrious and laborious Endeavours of his Servants, can hardly in many Months, in many Years, win some one Person from a Gainless Tasteless Evil Custom only,
But now the Spirit of God, by all the Industria and laborious Endeavours of his Servants, can hardly in many Months, in many years, win Some one Person from a Gainless Tasteless Evil Custom only,
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But do those that have been bred and train'd up in the Christian Religion, need an Apostle or Supernatural Teacher to tell them, They should not steal? Signs and Wonders from Heaven to inform them, They ought not to be Drunk, to commit Adultery, to be Schismaticks or Traytors? If their Darkness be so great, 'tis not that God has not afforded them sufficient Light,
But do those that have been bred and trained up in the Christian Religion, need an Apostle or Supernatural Teacher to tell them, They should not steal? Signs and Wonders from Heaven to inform them, They ought not to be Drunk, to commit Adultery, to be Schismatics or Traitors? If their Darkness be so great, it's not that God has not afforded them sufficient Light,
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prompts them with Good Thoughts, and if they make use of these, actuates their Repentance, strengthens them to improve and encrease in Righteousness, and the like:
prompts them with Good Thoughts, and if they make use of these, actuates their Repentance, strengthens them to improve and increase in Righteousness, and the like:
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Those therefore that thus Exalt themselves like Lucifer, let them take heed (while 'tis yet allowed them so to do) that they fall not also like him into the same Abyss of Eternal Misery;
Those Therefore that thus Exalt themselves like Lucifer, let them take heed (while it's yet allowed them so to do) that they fallen not also like him into the same Abyss of Eternal Misery;
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consider that it becomes not those that have been Rebels to Heaven, to article and capitulate for the Manner of their Pardon and Reception into Favour;
Consider that it becomes not those that have been Rebels to Heaven, to article and capitulate for the Manner of their Pardon and Reception into Favour;
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and what was said in Praise of our Lords Constancy and Resolution in Suffering, That he Despised the Shame, were Commendable also in the Effrontery and Impudence of the World in its Sins, That it despises all Shame.
and what was said in Praise of our lords Constancy and Resolution in Suffering, That he Despised the Shame, were Commendable also in the Effrontery and Impudence of the World in its Sins, That it despises all Shame.
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The Prodigal Son, when he had spent his Portion in riotous Courses among Harlots, did not send impudently to his Father to supply him with more Considerable Summs, upon the consideration that what he had received of him was Small and Contemptible:
The Prodigal Son, when he had spent his Portion in riotous Courses among Harlots, did not send impudently to his Father to supply him with more Considerable Sums, upon the consideration that what he had received of him was Small and Contemptible:
but confess'd his Miscarriage, that he had wasted in Lewdness and Dissoluteness a Liberal Patrimony, and was not worthy to be counted the Son of so Good a Father;
but confessed his Miscarriage, that he had wasted in lewdness and Dissoluteness a Liberal Patrimony, and was not worthy to be counted the Son of so Good a Father;
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as his Name was infamous, his Person squalid, his Condition indigent and vagabund, his Deportment and Requests were stampt with the profoundest Humility and Submission.
as his Name was infamous, his Person squalid, his Condition indigent and vagabond, his Deportment and Requests were stamped with the profoundest Humility and Submission.
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and who had power to cast out the Prince of the World, that he should no more abuse the Nations) was the only Way to get out of that and all other Sins, and to obtain Justification.
and who had power to cast out the Prince of the World, that he should no more abuse the nations) was the only Way to get out of that and all other Sins, and to obtain Justification.
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and those that made use of and improved the Grace given them in Baptism, found the Devil a weak and impotent Prince, that might easily be resisted and foiled;
and those that made use of and improved the Grace given them in Baptism, found the devil a weak and impotent Prince, that might Easily be resisted and foiled;
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But then as the Holy Ghost wrought this Conviction on the Unbelieving World, by what Means did he work it? There are two Ways of convincing Mens Judgments, The one by Argumentation, and necessary Consequence on certain Premisses granted;
But then as the Holy Ghost wrought this Conviction on the Unbelieving World, by what Means did he work it? There Are two Ways of convincing Men's Judgments, The one by Argumentation, and necessary Consequence on certain Premises granted;
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The other by sensible and ocular Demonstration: And though the last Way of these, by Aristotle and the Masters of Reason, be counted NONLATINALPHABET, unartificial and less Noble,
The other by sensible and ocular Demonstration: And though the last Way of these, by Aristotle and the Masters of Reason, be counted, unartificial and less Noble,
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And this was the Way the Holy Ghost took to Convince the Gain-saying World of the Salvation preached by Christ: Our Lord himself also points at this Way, Joh. 15.26.
And this was the Way the Holy Ghost took to Convince the Gainsaying World of the Salvation preached by christ: Our Lord himself also points At this Way, John 15.26.
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the Epistles of St Paul, and of the rest of the Apostles, we may say, were the Rhetorick, but the Acts of the Apostles were the Logick of the Holy Ghost.
the Epistles of Saint Paul, and of the rest of the Apostles, we may say, were the Rhetoric, but the Acts of the Apostles were the Logic of the Holy Ghost.
The truth is, whatever other Proofs were brought for the Confirmation of Christian Religion, Miracles were the Strength of it, the Unresistible Engines that bore down all Infidelity before them: and St Paul, Heb. 2.3. shews the Unexcusableness of not yielding to this Conviction.
The truth is, whatever other Proofs were brought for the Confirmation of Christian Religion, Miracles were the Strength of it, the Unresistible Engines that boar down all Infidelity before them: and Saint Paul, Hebrew 2.3. shows the Unexcusableness of not yielding to this Conviction.
There were among the Roman Fencers of old one sort, that with a Net and Trident maintained Combate against their Opposers armed with a Sword and Helmet,
There were among the Roman Fencers of old one sort, that with a Net and Trident maintained Combat against their Opposers armed with a Sword and Helmet,
The Apostles of Christ, those Fishers of Men, may be likened to these Retiarii, these Fencers with Nets, who with the Metaphorical Nooses and Meaches of preaching, seconded by the Power of Miracles, ensnared and captivated to the Gospel the armed, potent, proud, Idolatrous, learned, and vicious World!
The Apostles of christ, those Fishers of Men, may be likened to these Retiarii, these Fencers with Nets, who with the Metaphorical Nooses and Meaches of preaching, seconded by the Power of Miracles, Ensnared and captivated to the Gospel the armed, potent, proud, Idolatrous, learned, and vicious World!
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That the Spirit shall shame the World, And condemn it. First, That it shall reproach and shame the World, for loving Darkness more than Light; Death, than Life;
That the Spirit shall shame the World, And condemn it. First, That it shall reproach and shame the World, for loving Darkness more than Light; Death, than Life;
for lying under Wickedness and Guilt, when the Means of becoming Innocent was offered them; for chusing things Base and Degenerate, before things Noble and Praise-worthy;
for lying under Wickedness and Gilded, when the Means of becoming Innocent was offered them; for choosing things Base and Degenerate, before things Noble and Praiseworthy;
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Shame and Confusion of Face is but the beginning of the Misery of Sinners, the consequent of the Discovery of their Wickedness, not the Punishment of it.
Shame and Confusion of Face is but the beginning of the Misery of Sinners, the consequent of the Discovery of their Wickedness, not the Punishment of it.
instead of shewing it self the Spirit of Lenity and Kindness, shew it self the Spirit of Indignation and Fury, a Froward, Chiding, and Reproaching Spirit.
instead of showing it self the Spirit of Lenity and Kindness, show it self the Spirit of Indignation and Fury, a Froward, Chiding, and Reproaching Spirit.
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says the Holy Ghost by the mouth of St Stephen, which of the Prophets have not your Fathers persecuted? and they have slain them which shewed before of the coming of the Just One, of whom ye have been now the Betrayers and Murderers.
Says the Holy Ghost by the Mouth of Saint Stephen, which of the prophets have not your Father's persecuted? and they have slave them which showed before of the coming of the Just One, of whom you have been now the Betrayers and Murderers.
Stephen who dyed the Example of Meekness, the Miracle of Patience and Charity, inspired by the same Divine Spirit, lived a sharp Reprover and severe Condemner of their Hardness of Heart and Unbelief.
Stephen who died the Exampl of Meekness, the Miracle of Patience and Charity, inspired by the same Divine Spirit, lived a sharp Reprover and severe Condemner of their Hardness of Heart and Unbelief.
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and of Judgment? To rebuke and reprove it for the little or ill Use it has made of the Unvaluable Benefits offered it by Christ? To Judge and Condemn it for preferring the Ways of Death and Destruction,
and of Judgement? To rebuke and reprove it for the little or ill Use it has made of the Unvaluable Benefits offered it by christ? To Judge and Condemn it for preferring the Ways of Death and Destruction,
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even rejecting and crucifying the Lord of Glory a second time by their Sins? 'Tis true, the Extraordinary Miraculous Operations of the Holy Ghost are ceased;
even rejecting and crucifying the Lord of Glory a second time by their Sins? It's true, the Extraordinary Miraculous Operations of the Holy Ghost Are ceased;
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And 'tis wonderful to consider, That after so many Unwearied and powerful Endeavours of the Spirit for sixteen hundred Years, that so much gross Infidelity and so many scandalous Impieties are still in the World:
And it's wondered to Consider, That After so many Unwearied and powerful Endeavours of the Spirit for sixteen hundred years, that so much gross Infidelity and so many scandalous Impieties Are still in the World:
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That the Unjust and Unmerciful are Unjust and Unmerciful still, the Voluptuous and Incontinent are voluptuous and incontinent still, the Prophane and Atheistical are prophane and atheistical still, the Seditious and Disobedient to Government persist to be so still:
That the Unjust and Unmerciful Are Unjust and Unmerciful still, the Voluptuous and Incontinent Are voluptuous and incontinent still, the Profane and Atheistical Are profane and atheistical still, the Seditious and Disobedient to Government persist to be so still:
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But then here some will say, That this Conviction, by the Miraculous Operations of the Holy Ghost, was indeed a Powerful Conviction to those that were Witnesses of them, and saw these things done:
But then Here Some will say, That this Conviction, by the Miraculous Operations of the Holy Ghost, was indeed a Powerful Conviction to those that were Witnesses of them, and saw these things done:
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and saw them not? To answer this Objection at large, would be in Effect to ingage in a Discourse of the whole Subject of the Truth of Christian Religion, or the Demonstration Evangelical, of which Eusebius, the first Christian Historian after the Apostles, now extant, wrote seven Books:
and saw them not? To answer this Objection At large, would be in Effect to engage in a Discourse of the Whole Subject of the Truth of Christian Religion, or the Demonstration Evangelical, of which Eusebius, the First Christian Historian After the Apostles, now extant, wrote seven Books:
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For that Man, says the Father, that can conceive the World should relinquish their long doted on Religion, received from their Ancestors with so much Veneration,
For that Man, Says the Father, that can conceive the World should relinquish their long doted on Religion, received from their Ancestors with so much Veneration,
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if, as Interpreters conjecture, and not without reason, Christ did not only open the Ears and loosen the Tongue of the Impotent Person, but also enricht his Understanding;
if, as Interpreters conjecture, and not without reason, christ did not only open the Ears and loosen the Tongue of the Impotent Person, but also enriched his Understanding;
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and the People with good Reason Separated, as well as Extolled, the Fact, viz. that our Lord, with the simple Clue or Key only of his Finger did perforate and discover all the subtile Wards and Meanders of the Ear,
and the People with good Reason Separated, as well as Extolled, the Fact, viz. that our Lord, with the simple clue or Key only of his Finger did perforate and discover all the subtle Wards and Meanders of the Ear,
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and upon this account divers Counterfeits have been detected, while they have too soon confest a distinct Knowledge of Objects and their Accidents after their pretended Recovery;
and upon this account diverse Counterfeits have been detected, while they have too soon confessed a distinct Knowledge of Objects and their Accidents After their pretended Recovery;
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I shall consider in the next place, the Manner of his doing it, or the Ceremony and Circumstances which he used in performing his Cure. The first of which was
I shall Consider in the next place, the Manner of his doing it, or the Ceremony and circumstances which he used in performing his Cure. The First of which was
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'Tis true, and in many of his Miracles our Lord used only his Voice, he restored Lazarus to Life, still'd the Tempest, cast out Devils merely by his Word.
It's true, and in many of his Miracles our Lord used only his Voice, he restored Lazarus to Life, stilled the Tempest, cast out Devils merely by his Word.
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For some reason therefore it must be, that not only at this time, but at many others, he performed by many Circumstances, what he could have performed,
For Some reason Therefore it must be, that not only At this time, but At many Others, he performed by many circumstances, what he could have performed,
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made his Commandments dangle between their Eyes in Phylacteries, and trail at their feet in Fringes, that what they would have forgot in Books, they might remember, wearing as Dresses and Ornaments.
made his commandments dangle between their Eyes in Phylacteries, and trail At their feet in Fringes, that what they would have forgotten in Books, they might Remember, wearing as Dresses and Ornament.
and the more to set off the Greatness of his Power, he would have it seen, that he could cure by the Figures and Images only of those things, by which Surgeons and Physicians exercise their Narrow and restrained Skill:
and the more to Set off the Greatness of his Power, he would have it seen, that he could cure by the Figures and Images only of those things, by which Surgeons and Physicians exercise their Narrow and restrained Skill:
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Seest thou, says God to the Prophet, how Ahab humbleth himself before me? because he humbleth himself before me, I will not send the Evil in his days, &c. If men rightly considered these things, they would not come into God's House,
See thou, Says God to the Prophet, how Ahab Humbleth himself before me? Because he Humbleth himself before me, I will not send the Evil in his days, etc. If men rightly considered these things, they would not come into God's House,
out of a foolish fear to commit Idolatry, deport themselves in his Presence like Idols; and as if they came there to be worshipp'd, and not to worship.
out of a foolish Fear to commit Idolatry, deport themselves in his Presence like Idols; and as if they Come there to be worshipped, and not to worship.
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The reverent, solemn, and holy Rites of the Church being suited to the Majesty of the Deity that is worshipp'd, excite Faith and a more awful Regard in the Hearts of men;
The reverend, solemn, and holy Rites of the Church being suited to the Majesty of the Deity that is worshipped, excite Faith and a more awful Regard in the Hearts of men;
and Letters in the Scripture, hedg'd in the Text both from Mutilations and Additions: So Ceremonies often empale the Substance of Religion, and guard it from Innovation and Corruption.
and Letters in the Scripture, hedged in the Text both from Mutilations and Additions: So Ceremonies often impale the Substance of Religion, and guard it from Innovation and Corruption.
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when practis'd by our Saviour? But Wisdom is justified of her Children impartially, and those that have the Ingenuity and Goodness of the People in my Text,
when practised by our Saviour? But Wisdom is justified of her Children impartially, and those that have the Ingenuity and goodness of the People in my Text,
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but he pray'd after this manner, to shew the Correspondence he held with Heaven, and that the People might see, that the Miracles which he wrought were the Return of his Prayers;
but he prayed After this manner, to show the Correspondence he held with Heaven, and that the People might see, that the Miracles which he wrought were the Return of his Prayers;
And if the former Circumstances which he made use of, express'd any seeming Weakness or Insufficiency, this last declared the Fullness of his Power and Omnipotence;
And if the former circumstances which he made use of, expressed any seeming Weakness or Insufficiency, this last declared the Fullness of his Power and Omnipotence;
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it was dictum factum, as 'tis said, a Word and a Deed. The Poets tell of a famous Enchantress, whose Spells were so dreadful, that the Celestial Orbs yielded Obedience to her — carmenque timent audire secundum, and durst at no time stay her second Charm.
it was dictum factum, as it's said, a Word and a Deed. The Poets tell of a famous Enchantress, whose Spells were so dreadful, that the Celestial Orbs yielded obedience to her — carmenque Timent Audire secundum, and durst At no time stay her second Charm.
And as when he commanded the Storm to cease, the Mariners ask'd amazedly, What manner of Man is this, that even the Sea and the Winds obey? So the Multitude were no less astonisht here,
And as when he commanded the Storm to cease, the Mariners asked amazedly, What manner of Man is this, that even the Sea and the Winds obey? So the Multitude were no less astonished Here,
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Which brings me to my second General Part, The Verdict and Approbation of the People. But the time will not suffer me to go through the Several Stages of it;
Which brings me to my second General Part, The Verdict and Approbation of the People. But the time will not suffer me to go through the Several Stages of it;
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But while such Ceremonies edified the Beholders, instructed their Ignorance, made a deeper and more durable Impression in their Minds of his Glorious Works,
But while such Ceremonies edified the Beholders, instructed their Ignorance, made a Deeper and more durable Impression in their Minds of his Glorious Works,
And though the Wisdom of our Church (for the like prudential Reasons, viz. to explain her Doctrines, to adde Order and Beauty to her Worship, to stir up Zeal and Reverence in her Worshippers,
And though the Wisdom of our Church (for the like prudential Reasons, viz. to explain her Doctrines, to add Order and Beauty to her Worship, to stir up Zeal and reverence in her Worshippers,
yet they lye under so great a Prejudice to many, that to name them only without Detestation, is enough to render the Person that names them Detestable.
yet they lie under so great a Prejudice to many, that to name them only without Detestation, is enough to render the Person that names them Detestable.
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But what are Ceremonies, which are so cry'd-out against, but the Outward Expressions of the Faith and Devotion we have Inwardly in our Hearts to God? As the Apostle says, With the Heart we believe unto Righteousness,
But what Are Ceremonies, which Are so cry'd-out against, but the Outward Expressions of the Faith and Devotion we have Inwardly in our Hearts to God? As the Apostle Says, With the Heart we believe unto Righteousness,
And the true Cause indeed of so manys abhorring Ceremonies, is the Excessive and Idolatrous Use of them in the Church of Rome, the multitude of their Cringings, Bowings, Crossings, Prostrations, Sprinklings of Water, tinklings of Bells, censing and kissing of Books, Images,
And the true Cause indeed of so manys abhorring Ceremonies, is the Excessive and Idolatrous Use of them in the Church of Rome, the multitude of their Cringings, Bowings, Crossings, Prostrations, Sprinklings of Water, tinklings of Bells', censing and kissing of Books, Images,
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and Altars, changing of Vestments, exposing of Reliques, lighting and extinguishing of Candles, &c. all in one and the same Service, insomuch that the Worship of God, among so many busie Fooleries, is the least part of it self:
and Altars, changing of Vestments, exposing of Relics, lighting and extinguishing of Candles, etc. all in one and the same Service, insomuch that the Worship of God, among so many busy Fooleries, is the least part of it self:
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Whereas the Apostles Quarrel against the Jewish Ceremonies, was not for any thing which they had in Common with those that are used at this day in the Church of Christ:
Whereas the Apostles Quarrel against the Jewish Ceremonies, was not for any thing which they had in Common with those that Are used At this day in the Church of christ:
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as the Socinians do, who allow no higher Title to be due to him, than this Man, this Man has done all things well, this Man was born of a pure Virgin, this Man died, rose from the Grave, ascended into Heaven,
as the socinians do, who allow no higher Title to be due to him, than this Man, this Man has done all things well, this Man was born of a pure Virgae, this Man died, rose from the Grave, ascended into Heaven,
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and such Elementarii Senes, Grey-headed Ignorants, as stick still at the first Rudiments of the Faith, deserve to be expell'd the School of Christ for their Non-proficiency. Saint Paul, 1 Cor. 1.12. sharply reproves Believers for saying, I am of Paul, I of Apollos, I of Cephas, I of Christ:
and such Elementarii Senes, Grey-headed ignorants, as stick still At the First Rudiments of the Faith, deserve to be expelled the School of christ for their Nonproficiency. Saint Paul, 1 Cor. 1.12. sharply reproves Believers for saying, I am of Paul, I of Apollos, I of Cephas, I of christ:
and not only for their Schisms, but chiefly, for levelling our Lord with his Servants, and making him only the Head of a Sect, a Partial Minister of mens Salvation,
and not only for their Schisms, but chiefly, for levelling our Lord with his Servants, and making him only the Head of a Sect, a Partial Minister of men's Salvation,
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and that themselves are the Godded with God, those in whom God is Man'd, or Humaniz'd, as they delight to Cant. Acknowledge no Saviour or Redeemer of the World,
and that themselves Are the Godded with God, those in whom God is Maned, or Humanized, as they delight to Cant Acknowledge no Saviour or Redeemer of the World,
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however therefore all Breaches and Transgressions of the Law are Criminal in other Men, in them they are only Nominal and Seeming Sins, Sins improperly and falsly so called, from the similitude they bear to them.
however Therefore all Breaches and Transgressions of the Law Are Criminal in other Men, in them they Are only Nominal and Seeming Sins, Sins improperly and falsely so called, from the similitude they bear to them.
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it being not Sin, in their Opinion, but a Remorse for Sin, that is the Sign of an Unregenerate State, the discerning a Difference between Good and Evil;
it being not since, in their Opinion, but a Remorse for since, that is the Signen of an Unregenerate State, the discerning a Difference between Good and Evil;
perswading themselves, that when they have destroyed all Sense of Sin, they are arrived to the highest Point of Saintship and Perfection, to the very State of Innocence in which Adam was created, the State in which he knew no Evil. Miserably dreaming,
persuading themselves, that when they have destroyed all Sense of since, they Are arrived to the highest Point of Saintship and Perfection, to the very State of Innocence in which Adam was created, the State in which he knew not Evil. Miserably dreaming,
as I said, when he secured the Essentials of Religion, and above all others that Great Requisite, de Vnius Dei Cultu, of the Non-Avocation of men from the Worship of the One and True God) even by the Sentence of the Sanhedrim he ought to have been received as sent from God.
as I said, when he secured the Essentials of Religion, and above all Others that Great Requisite, de Unius Dei Cultu, of the Non-Avocation of men from the Worship of the One and True God) even by the Sentence of the Sanhedrim he ought to have been received as sent from God.
upon good Warrant we may justifie their Justification, and say, In pronouncing he did All things Well, they also spake Well. And so I pass to the third Circumstance I observed, The Extension of their Approbation,
upon good Warrant we may justify their Justification, and say, In pronouncing he did All things Well, they also spoke Well. And so I pass to the third Circumstance I observed, The Extension of their Approbation,
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that he whose Works were so Mighty, must himself be Holy, and his Words True. Miracles are infallible Signs of a Divine Person, Irrefragable Testimonies of a Man of God:
that he whose Works were so Mighty, must himself be Holy, and his Words True. Miracles Are infallible Signs of a Divine Person, Irrefragable Testimonies of a Man of God:
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as Descending to heavy Bodies, Ascending to light, moving Circularly to heavenly, &c. Now when it comes to pass, that Heavy things move Upwards, and Light Downwards;
as Descending to heavy Bodies, Ascending to Light, moving Circularly to heavenly, etc. Now when it comes to pass, that Heavy things move Upward, and Light Downwards;
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The Peoples Approbation here was rightly grounded, they concluded with good Reason, That he that had made the Deaf and Dumb to hear and speak, was a Prophet, and no Deceiver;
The Peoples Approbation Here was rightly grounded, they concluded with good Reason, That he that had made the Deaf and Dumb to hear and speak, was a Prophet, and no Deceiver;
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the Fiery Furnace a Refrigeratory, as Nebuchadnezzar 's was to the three Children, circa frigidos capillorum globulos innoxium luxit incendium, says St Jerome, the harmless Flame did only shine upon, not singe their curled Locks.
the Fiery Furnace a Refrigeratory, as Nebuchadnezzar is was to the three Children, circa frigidos capillorum globulos innoxium luxit incendium, Says Saint Jerome, the harmless Flame did only shine upon, not sing their curled Locks.
When, I say, the Courses of Nature are thus changed, and its Laws inverted, when the Creature is fashioned again anew, as the Author of the Book of Wisdom speaks, and is made to observe Particular Commands, it is a Kind of Second Creation:
When, I say, the Courses of Nature Are thus changed, and its Laws inverted, when the Creature is fashioned again anew, as the Author of the Book of Wisdom speaks, and is made to observe Particular Commands, it is a Kind of Second Creation:
For none can change the Laws of Nature, but the God of Nature: Well therefore did St Augustine say, Habent Miracula linguam suam, & opera sunt & argumenta ;
For none can change the Laws of Nature, but the God of Nature: Well Therefore did Saint Augustine say, Habent Miracles Linguam suam, & opera sunt & Argumenta;
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neither did the Voices that broke from the Clouds at the Baptism and Transfiguration of our Lord, saying, This is my Beloved Son, more clearly and intelligibly declare to the Hearers, who Christ was,
neither did the Voices that broke from the Clouds At the Baptism and Transfiguration of our Lord, saying, This is my beloved Son, more clearly and intelligibly declare to the Hearers, who christ was,
and those so seemingly true, as to deceive, if it were possible, the very Elect. You will say then, Which of these two shall have the Preheminence in our Belief? how shall we know to which to adhere, both performing the same Works,
and those so seemingly true, as to deceive, if it were possible, the very Elect. You will say then, Which of these two shall have the Pre-eminence in our Belief? how shall we know to which to adhere, both performing the same Works,
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but drawing several Ways? Must these Miracle-Workers, as one asks the Question, take place as Women in a Bake-house? the first Comer, the first served?
but drawing several Ways? Must these Miracle-Workers, as one asks the Question, take place as Women in a Bakehouse? the First Comer, the First served?
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But then Christ 's Miracles tended quite to another End, to ratifie and establish all holy and Divine Truths, especially that Summa Veritas, that Supreme Truth, which was the Test, not only of all other Truths,
But then christ is Miracles tended quite to Another End, to ratify and establish all holy and Divine Truths, especially that Summa Veritas, that Supreme Truth, which was the Test, not only of all other Truths,
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neither will this reciprocal Proof, if well observed, be found to be that Circular Way of Proof so much condemned in Logick, in which the Effect is made the Cause of the same thing, which is its Cause, which cannot be in Nature.
neither will this reciprocal Proof, if well observed, be found to be that Circular Way of Proof so much condemned in Logic, in which the Effect is made the Cause of the same thing, which is its Cause, which cannot be in Nature.
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However therefore the Grand Exception, both of the Jews of old, and of these days, lyes in this Point, That notwithstanding Christ, by the Confession of their own Rulers, wrought many Miracles;
However Therefore the Grand Exception, both of the jews of old, and of these days, lies in this Point, That notwithstanding christ, by the Confessi of their own Rulers, wrought many Miracles;
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yet he was not to be hearkened to, because he destroy'd the Worship of the True God, i. e. abolish'd those Rites and Ordinances, which were immediately delivered from Heaven;
yet he was not to be harkened to, Because he destroyed the Worship of the True God, i. e. abolished those Rites and Ordinances, which were immediately Delivered from Heaven;
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and wherein its Weightier Duties consisted, removed the Shadows, drew the Veil from off Moses 's face, altered such Inferior Alterable things in God's Service,
and wherein its Weightier Duties consisted, removed the Shadows, drew the Veil from off Moses is face, altered such Inferior Alterable things in God's Service,
but, as 'tis in the Benedict ', being delivered out of the hands of their Enemies, they were to serve God without fear, in holiness and righteousness before him all the days of their life.
but, as it's in the Benedict ', being Delivered out of the hands of their Enemies, they were to serve God without Fear, in holiness and righteousness before him all the days of their life.
but barely to believe that such a Grace was offered them (as too many flatter and delude themselves) all these operose, toilsome, mysterious and astonishing Performances of Christ and the Holy Ghost might have been spar'd,
but barely to believe that such a Grace was offered them (as too many flatter and delude themselves) all these operose, toilsome, mysterious and astonishing Performances of christ and the Holy Ghost might have been spared,
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the instituting an Order of men to preach and inculcate these things to the end of the World? If, I say, the absolving men from their past Transgressions had been all the business,
the instituting an Order of men to preach and inculcate these things to the end of the World? If, I say, the absolving men from their past Transgressions had been all the business,
Again, what had all the other Mutations in the Church of the Jews, the removing of the Law of Moses, and the introducing a more perfect, that of the Gospel, to do with the bare Remission of Sin? the giving so many excellent Precepts,
Again, what had all the other Mutations in the Church of the jews, the removing of the Law of Moses, and the introducing a more perfect, that of the Gospel, to do with the bore Remission of since? the giving so many excellent Precepts,
than merely to pardon the Guilt of Sin, and to cancel past Transgressions. For if this had been all, as 'twas objected, this might have been done freely,
than merely to pardon the Gilded of since, and to cancel past Transgressions. For if this had been all, as 'twas objected, this might have been done freely,
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But now if we consider seriously this great and wonderful Dispensation of God's, in manifesting his Son in the Flesh to take away the Sins of the World, we must certainly conceive that he had a further and more excellent aim and end in it,
But now if we Consider seriously this great and wondered Dispensation of God's, in manifesting his Son in the Flesh to take away the Sins of the World, we must Certainly conceive that he had a further and more excellent aim and end in it,
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of the Guilt, as well as of the Persons of them that believe in him ▪ viz. that by his lifting up on the Cross, the Sins of all men should be taken up from them,
of the Gilded, as well as of the Persons of them that believe in him ▪ viz. that by his lifting up on the Cross, the Sins of all men should be taken up from them,
and the Word in the Original for [ taking away ] our Sins is NONLATINALPHABET, which signifies [ the lifting them up ] and is in importance the same with St. Peter 's expression [ he bare ] or as the Margent of our Bible has it [ he bare away ] our sins in his Body on the Tree.
and the Word in the Original for [ taking away ] our Sins is, which signifies [ the lifting them up ] and is in importance the same with Saint Peter is expression [ he bore ] or as the Margin of our bible has it [ he bore away ] our Sins in his Body on the Tree.
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We cannot be therefore too solicitous and assiduous in making known the End, and awakening men to the consideration of the Design and Purpose of the Transactions of their Salvation,
We cannot be Therefore too solicitous and assiduous in making known thee End, and awakening men to the consideration of the Design and Purpose of the Transactions of their Salvation,
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All men are ready to assent to this Saying of St. Paul, Great is the mystery — God was manifest in the Flesh, justify'd in the Spirit, seen of Angels, preached to the Gentiles, &c. But then that all these Mysteries are Mysteries of Godliness, i. e.
All men Are ready to assent to this Saying of Saint Paul, Great is the mystery — God was manifest in the Flesh, justified in the Spirit, seen of Angels, preached to the Gentiles, etc. But then that all these Mysteres Are Mysteres of Godliness, i. e.
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they read what's written of Christ, they magnifie his Miracles, admire his holy Life and Doctrine, commemorate his Sufferings, celebrate his Festivals;
they read what's written of christ, they magnify his Miracles, admire his holy Life and Doctrine, commemorate his Sufferings, celebrate his Festivals;
and think they have studied and observed fairly, if they have arrived to the Knowledge of the Qualities and Properties of some particular Natural Bodies;
and think they have studied and observed fairly, if they have arrived to the Knowledge of the Qualities and Properties of Some particular Natural Bodies;
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The second Caution is against those among our selves, who yet worse abuse the Purpose of the Manifestation of Christ in the Flesh, making it to be more for the encouragement,
The second Caution is against those among our selves, who yet Worse abuse the Purpose of the Manifestation of christ in the Flesh, making it to be more for the encouragement,
But they will find at last to their great confusion, That Christ was manifested in the Flesh, not only to take away our Sins [ From us ] but also to take them away [ Out of us, or from within us. ]
But they will find At last to their great confusion, That christ was manifested in the Flesh, not only to take away our Sins [ From us ] but also to take them away [ Out of us, or from within us. ]
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First, By his Spirit. After the Manifestation of Christ in the Flesh, his Suffering, and being laid in the Grave, he was quickned (or raised to life again) by the Spirit of God, and exalted to have the Power and Prerogative of sending down the Spirit into the hearts of Believers, to quicken them,
First, By his Spirit. After the Manifestation of christ in the Flesh, his Suffering, and being laid in the Grave, he was quickened (or raised to life again) by the Spirit of God, and exalted to have the Power and Prerogative of sending down the Spirit into the hearts of Believers, to quicken them,
They that saw Christ in the Flesh, knew not at first, That the principal Intention of his Flesh, was his Spirit, viz. that his Incarnation was to produce their Sanctification;
They that saw christ in the Flesh, knew not At First, That the principal Intention of his Flesh, was his Spirit, viz. that his Incarnation was to produce their Sanctification;
and those that are not thus conformed, that have not their Sins taken away In them, by Vertue of his Nativity, shall never have them taken away From them by Vertue and Merit of his Passion.
and those that Are not thus conformed, that have not their Sins taken away In them, by Virtue of his Nativity, shall never have them taken away From them by Virtue and Merit of his Passion.
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Secondly, By his Word he takes away our sin from within us. Now ye are clean, says our Lord, John 15.3. through the Word which I have spoken unto you, i. e.
Secondly, By his Word he Takes away our since from within us. Now you Are clean, Says our Lord, John 15.3. through the Word which I have spoken unto you, i. e.
For 'tis not possible rightly to believe, and to continue in the Pollution of Sin. The Word of God is quick and powerful, sharper than any two edged Sword, piercing even to the dividing asunder of Soul and Spirit.
For it's not possible rightly to believe, and to continue in the Pollution of Sin. The Word of God is quick and powerful, sharper than any two edged Sword, piercing even to the dividing asunder of Soul and Spirit.
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How did it ruffle and discompose the incestuous security of the first, and put an Earthquake into the stupid Conscience of the last? But yet 'tis then only, to use Solomon 's expression, that wise Words are as Apples of Gold in Pictures of Silver, when they meet with docile ears and honest hearts;
How did it ruffle and discompose the incestuous security of the First, and put an Earthquake into the stupid Conscience of the last? But yet it's then only, to use Solomon is expression, that wise Words Are as Apples of Gold in Pictures of Silver, when they meet with docile ears and honest hearts;
his Meekness, Holiness, Self-denial, Obedience, &c. were designed by him to excite his Followers to practise the same Vertues equally or above his Precepts.
his Meekness, Holiness, Self-denial, obedience, etc. were designed by him to excite his Followers to practise the same Virtues equally or above his Precepts.
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And though we condemn the Errour of those who affirm, That the Pattern of Christ's life, the perfect Exemplar of Piety and Holiness which he exhibited to the World, was the only means, besides his Word, which he used to take away our Sins:
And though we condemn the Error of those who affirm, That the Pattern of Christ's life, the perfect Exemplar of Piety and Holiness which he exhibited to the World, was the only means, beside his Word, which he used to take away our Sins:
And this brings me to the second Motive the Apostle alledges to disswade men from Sin, the sanctity and sinlesness of Christ's Person, — and ye know that in him is no sin.
And this brings me to the second Motive the Apostle alleges to dissuade men from since, the sanctity and sinlessness of Christ's Person, — and you know that in him is no since.
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But because this in a great part has fallen-in with the former Motive, and to accumulate Reasons of the same Nature rather nauseates than perswades, I shall wave this Point,
But Because this in a great part has fallen-in with the former Motive, and to accumulate Reasons of the same Nature rather nauseates than persuades, I shall wave this Point,
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and proceed to my last, The Inference which the Argumentation of the Apostle implies from the foregoing Motives, viz. That 'tis the Duty of all Christ 's Followers to endeavour,
and proceed to my last, The Inference which the Argumentation of the Apostle Implies from the foregoing Motives, viz. That it's the Duty of all christ is Followers to endeavour,
that such rare Events attended his coming into the World, as are recorded by the Evangelists, namely, that he was conceived by a Virgin of the Holy Ghost, welcom'd by Angels, signaliz'd and reveal'd to the Gentiles by a Star, &c. as if we were Chronologers, rather than Christian Believers:
that such rare Events attended his coming into the World, as Are recorded by the Evangelists, namely, that he was conceived by a Virgae of the Holy Ghost, welcomed by Angels, signalized and revealed to the Gentiles by a Star, etc. as if we were Chronologers, rather than Christian Believers:
or the arduous ascent to the heavenly Kingdom promised us, we supersede our endeavours to attain it? When the Israelites were travelling to the Land of Canaan, they said to Aaron, Make us Gods that may go before us, i. e.
or the arduous ascent to the heavenly Kingdom promised us, we supersede our endeavours to attain it? When the Israelites were traveling to the Land of Canaan, they said to Aaron, Make us God's that may go before us, i. e.
though Christ by his Spirit, by his Word, and by his Example, has essayed to take away our sins From us, and to take them away In us: I know not how, they are not taken away from [ Among us! ] Our Sins,
though christ by his Spirit, by his Word, and by his Exampl, has essayed to take away our Sins From us, and to take them away In us: I know not how, they Are not taken away from [ Among us! ] Our Sins,
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and Insensibleness of present Benefits, Drunkenness, Whoredom, Irreligion, Schism, Faction, &c. So that as the Romans complained of old, that after they had subdued the Nations, themselves were subdued by their own Vices;
and Insensibleness of present Benefits, drunkenness, Whoredom, Irreligion, Schism, Faction, etc. So that as the Romans complained of old, that After they had subdued the nations, themselves were subdued by their own Vices;
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that these sly and silent Enemies, Luxury, Covetousness and Ambition, revenged and retaliated the conquered World — victumque ulciscitur Orbem: We may in like manner complain, that after the Violences and Outrages of War ceased, the soft and soothing Sins of Peace crept in in their place,
that these sly and silent Enemies, Luxury, Covetousness and Ambition, revenged and retaliated the conquered World — victumque ulciscitur Orbem: We may in like manner complain, that After the Violences and Outrages of War ceased, the soft and soothing Sins of Peace crept in in their place,
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yet I hope, (with the same Charity that I wish the thing) that none that are guilty of the more enormous Sins I have mentioned, are present in this Assembly:
yet I hope, (with the same Charity that I wish the thing) that none that Are guilty of the more enormous Sins I have mentioned, Are present in this Assembly:
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but that it fares with my Complaint, as it does with the Exhortations which are made out of the Pulpit to Non-Conformists, those to whom the Speech is directed, are never there.
but that it fares with my Complaint, as it does with the Exhortations which Are made out of the Pulpit to nonconformists, those to whom the Speech is directed, Are never there.
Christ was manifested in the Flesh to destroy Sin, and we ought in compliance with this his gracious Design to put to all our Powers to destroy Sin in our selves;
christ was manifested in the Flesh to destroy since, and we ought in compliance with this his gracious Design to put to all our Powers to destroy since in our selves;
and yet lives in it) hearken and attend to this Admonition, [ Remember thy End. ] In the Place where the Son of Syrach utters these Words, he means the End or Consummation of our Days,
and yet lives in it) harken and attend to this Admonition, [ remember thy End. ] In the Place where the Son of Sirach utters these Words, he means the End or Consummation of our Days,
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And to shew us yet further, that the bringing of men to live righteously was the great aim of God in all Ages of the World, says St. Peter, For this cause was the Gospel preached also to those that are dead, [ i. e. to those of the old World ] that they might live according to God in the Spirit.
And to show us yet further, that the bringing of men to live righteously was the great aim of God in all Ages of the World, Says Saint Peter, For this cause was the Gospel preached also to those that Are dead, [ i. e. to those of the old World ] that they might live according to God in the Spirit.
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And if we will make the best advantage of Christ 's Incarnation, we must not look so much on the Fact, as on the design of the Fact, what it intimates and preaches to us, viz. the extinction and extirpation of Sin, not only of the Guilt,
And if we will make the best advantage of christ is Incarnation, we must not look so much on the Fact, as on the Design of the Fact, what it intimates and Preaches to us, viz. the extinction and extirpation of since, not only of the Gilded,
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and call upon us to consider the Purposes of them, rather than the Events themselves, bidding us regard the Prophecies that went before of them, frequently repeating, that it might be fulfilled, that it might be fulfilled, that was spoken by such or such a Prophet.
and call upon us to Consider the Purposes of them, rather than the Events themselves, bidding us regard the Prophecies that went before of them, frequently repeating, that it might be fulfilled, that it might be fulfilled, that was spoken by such or such a Prophet.
And for this Cause the Evangelists, in relating the Passages of Christ 's life, often take us off from looking too intently on the Events which they record,
And for this Cause the Evangelists, in relating the Passages of christ is life, often take us off from looking too intently on the Events which they record,
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the repairing his Honour, and giving satisfaction, not to one Attribute only, his Justice, but to all his other Attributes, his Wisdom, Truth, Goodness, Holiness, &c. And this was a Design worthy of the Incarnation of the Deity, of the travel, sufferings,
the repairing his Honour, and giving satisfaction, not to one Attribute only, his justice, but to all his other Attributes, his Wisdom, Truth, goodness, Holiness, etc. And this was a Design worthy of the Incarnation of the Deity, of the travel, sufferings,
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So that the manifestation of Christ in the Flesh to take away our sins, imports no less than his rectifying that ugly confusion and disorder which Sin had wrought in the Universe,
So that the manifestation of christ in the Flesh to take away our Sins, imports no less than his rectifying that ugly confusion and disorder which since had wrought in the Universe,
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he cast out the Hand-writing, or Accusation of Satan against us, to no other end but that we should cast out Satan himself and his Kingdom out of our hearts,
he cast out the Handwriting, or Accusation of Satan against us, to no other end but that we should cast out Satan himself and his Kingdom out of our hearts,
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and to turn them loose again into the World to commit more villanies? The whole Tenor of the Gospel speaks otherwise, that Christ was born in the Flesh, that we might be regenerate and newborn of the Spirit;
and to turn them lose again into the World to commit more villainies? The Whole Tenor of the Gospel speaks otherwise, that christ was born in the Flesh, that we might be regenerate and newborn of the Spirit;
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but as soon as these had gain'd their Point, they threw-off their Vizors, and shew'd themselves Hypocrites and Schismaticks, Trumpets to Rebellion, Misleaders of the People, and Corrupters of their Allegiance.
but as soon as these had gained their Point, they threw-off their Vizors, and showed themselves Hypocrites and Schismatics, Trumpets to Rebellion, Misleaders of the People, and Corrupters of their Allegiance.
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but, caetera sint paria? do all things correspond? does his private Practice comport with his publick Demeanour? his inward Goodness with his outward Austerity? as he is Severe against Sin, is he merciful to Sinners? as he is assiduous in his Calling, is he Obedient to his Governours,
but, caetera sint paria? do all things correspond? does his private Practice comport with his public Demeanour? his inward goodness with his outward Austerity? as he is Severe against since, is he merciful to Sinners? as he is assiduous in his Calling, is he Obedient to his Governors,
and faithful to his Prince? as he exhorts the People to Church, does he not debauch them with Factious Doctrines when they come there? as he is not Scandalous in his Conversation,
and faithful to his Prince? as he exhorts the People to Church, does he not debauch them with Factious Doctrines when they come there? as he is not Scandalous in his Conversation,
so is he not Morose, Proud, or Covetous? In a Word, does he conform his Whole Life to the Tenor of the Gospel? does he indeed do All things well? All things? that is, in a Moral Sense,
so is he not Morose, Proud, or Covetous? In a Word, does he conform his whole Life to the Tenor of the Gospel? does he indeed do All things well? All things? that is, in a Moral Sense,
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and Herod heard John the Baptist gladly, and did many things upon his preaching, but continued still to live incestuously with his Brother Philip 's Wife,
and Herod herd John the Baptist gladly, and did many things upon his preaching, but continued still to live incestuously with his Brother Philip is Wife,
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If a few Good Actions may set such a Colour and Varnish upon mens Lives, that they ought to be accounted holy Persons, the Scenes in our Theatres may pass for the Glorious Heavens,
If a few Good Actions may Set such a Colour and Varnish upon men's Lives, that they ought to be accounted holy Persons, the Scenes in our Theatres may pass for the Glorious Heavens,
I shall therefore conclude this last Particular with our Lord's advice, John 7. & 24. Judge not according to Appearance, but judge righteous Judgment.
I shall Therefore conclude this last Particular with our Lord's Advice, John 7. & 24. Judge not according to Appearance, but judge righteous Judgement.
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And now what Use shall we make in general of the Peoples Testimony and Approbation of our Lord? shall we likewise justifie his Actions, assert his Divine Mission,
And now what Use shall we make in general of the Peoples Testimony and Approbation of our Lord? shall we likewise justify his Actions, assert his Divine Mission,
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and say, He hath done all things well? To praise Christ, to speak Honourably of him, to vindicate him from the Aspersions of Jews and Gentiles, and the like, is our bounden Duty;
and say, He hath done all things well? To praise christ, to speak Honourably of him, to vindicate him from the Aspersions of jews and Gentiles, and the like, is our bounden Duty;
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but all of us here present are his Disciples and Followers, all of us Christianissimi, Pretenders to be the Chiefest and most Eminent of his Worshippers;
but all of us Here present Are his Disciples and Followers, all of us Christianissimi, Pretenders to be the Chiefest and most Eminent of his Worshippers;
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and to take upon us to pass a humane Judgment on him, and to censure him as one Man censures another, to say, He is no Seducer, or the like, were so far from honouring him, that it were to be Irreverent and Insolent towards him,
and to take upon us to pass a humane Judgement on him, and to censure him as one Man censures Another, to say, He is no Seducer, or the like, were so Far from honouring him, that it were to be Irreverent and Insolent towards him,
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How then? must we celebrate his Eternal Generation, and Descent from his Father's Bosom for our Redemption, in Magnificats sing his Victory over Death and Hell —? Yes, this we must do,
How then? must we celebrate his Eternal Generation, and Descent from his Father's Bosom for our Redemption, in Magnificates sing his Victory over Death and Hell —? Yes, this we must do,
And as the Faithful do best evidence their Faith by their Works, so they best evidence also their Good Opinion of Christ by their Works, viz. by following his Precepts:
And as the Faithful doe best evidence their Faith by their Works, so they best evidence also their Good Opinion of christ by their Works, viz. by following his Precepts:
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if that be righteous and conformable to his Gospel, he has set to his Seal that he is the Messiah and Son of God that was to come into the World, proclaims indeed, That he has done All things Well.
if that be righteous and conformable to his Gospel, he has Set to his Seal that he is the Messiah and Son of God that was to come into the World, proclaims indeed, That he has done All things Well.
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But if his Ways are Wicked and repugnant to his Gospel, let him praise him never so industriously, never so ambitiously, with never so loud Vociferations, he does but in Effect say, He was an Impostor, and deceived the People.
But if his Ways Are Wicked and repugnant to his Gospel, let him praise him never so industriously, never so ambitiously, with never so loud Vociferations, he does but in Effect say, He was an Impostor, and deceived the People.
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How can a Strumpet praise Chastity? Or the Sot that is fill'd with Drink like a Spunge, say any thing in the Commendation of Sobriety? Vertue is praised of her Followers;
How can a Strumpet praise Chastity? Or the Sot that is filled with Drink like a Sponge, say any thing in the Commendation of Sobriety? Virtue is praised of her Followers;
but 'twas only so, as the Young man's in the Gospel was, who came running to Christ, and kneel'd down to him, saying, Good Master, what shall I do to inherit Eternal Life? Whose Words and Behaviour,
but 'twas only so, as the Young Man's in the Gospel was, who Come running to christ, and kneeled down to him, saying, Good Master, what shall I do to inherit Eternal Life? Whose Words and Behaviour,
because he ascribed Absolute Goodness to him, which belonged only to God, when he apprehended him to be no more than a Man. So though the Peoples Approbation was Right both in the Nature and Extent of it, That our Lord had done Well,
Because he ascribed Absolute goodness to him, which belonged only to God, when he apprehended him to be no more than a Man. So though the Peoples Approbation was Right both in the Nature and Extent of it, That our Lord had done Well,
yet the People not understanding him to be that Great Prophet that was to come into the World, the Messias and Son of God, they could not give him so Large a Testimony as they did:
yet the People not understanding him to be that Great Prophet that was to come into the World, the Messias and Son of God, they could not give him so Large a Testimony as they did:
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and committed Sin. So that the best that we can say here of the Universal Extent of the Peoples Approbation, is, That they had better Luck in it, than Skill;
and committed Sin. So that the best that we can say Here of the Universal Extent of the Peoples Approbation, is, That they had better Luck in it, than Skill;
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if from some Specious or astonishing Actions a Divine Approbation may be allowed, a Theudas or Judas Gaulonites may pass for the Messiah; Abbaris, for his dexterity of catching an Arrow flying in the Air, may pretend to the Divine Honours decreed him by the Scythians ;
if from Some Specious or astonishing Actions a Divine Approbation may be allowed, a Theudas or Judas Gaulonites may pass for the Messiah; Abbaris, for his dexterity of catching an Arrow flying in the Air, may pretend to the Divine Honours decreed him by the Scythians;
Many here present may remember, that in the breaking out of the late Great Troubles of this Kingdom, there were Persons that pretended to stand up for the Interest of the Nation, to reform Abuses, to be the only Publick Spirited Men and Good Patriots;
Many Here present may Remember, that in the breaking out of the late Great Troubles of this Kingdom, there were Persons that pretended to stand up for the Interest of the nation, to reform Abuses, to be the only Public Spirited Men and Good Patriots;
but there succeeds a Title to Punishment so close upon it, as if it came from the same Womb. If thou dost Evil, says God to Cain, Sin lyeth at the Door, i. e.
but there succeeds a Title to Punishment so close upon it, as if it Come from the same Womb. If thou dost Evil, Says God to Cain, since lies At the Door, i. e.
and says our Lord, in regard of mens proneness to Wickedness, It is necessary that Offences should come, but then also that 'twas as necessary, That upon them Woes should come:
and Says our Lord, in regard of men's proneness to Wickedness, It is necessary that Offences should come, but then also that 'twas as necessary, That upon them Woes should come:
and the Scripture makes it a piece of Injustice to detain them, no less than a Sin, to spare Sin. The Wages of Sin is Death, says St Paul: and as when the Wages of a Labourer or the Pay of a Souldier is detained, a Mutiny or Clamour is raised:
and the Scripture makes it a piece of Injustice to detain them, no less than a since, to spare Sin. The Wages of since is Death, Says Saint Paul: and as when the Wages of a Labourer or the Pay of a Soldier is detained, a Mutiny or Clamour is raised:
and finding no relish but in things sensual and Brutish, no Judgment? Is God's giving them up thus to a Reprobate Mind and Vile Affections, condemning them to love Necessarily and Finally, what they have so long loved Perversely and Wilfully, no Judgment? Is the visible trailing after them in this manner the Chain of Damnation,
and finding no relish but in things sensual and Brutish, no Judgement? Is God's giving them up thus to a Reprobate Mind and Vile Affections, condemning them to love Necessarily and Finally, what they have so long loved Perversely and Wilfully, no Judgement? Is the visible trailing After them in this manner the Chain of Damnation,
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as the Calm and Peace which these boast of? But let it be as these Men imagine, that all these things we speak of are Dreams, that Obdurateness and Insensibility in Sinning is no Punishment,
as the Cam and Peace which these boast of? But let it be as these Men imagine, that all these things we speak of Are Dreams, that Obdurateness and Insensibility in Sinning is no Punishment,
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I should think my Hour well bestowed, to remove this one Practical Dangerous Errour, to open mens eyes, that they may be convinced, That Sin is a Serpent that does insidiare calcaneo, lye in the Path,
I should think my Hour well bestowed, to remove this one Practical Dangerous Error, to open men's eyes, that they may be convinced, That since is a Serpent that does insidiare calcaneo, lie in the Path,
even from the Creation, that I shall not need so much to prove the Proposition, as to refresh your Memories, by setting before you things already known.
even from the Creation, that I shall not need so much to prove the Proposition, as to refresh your Memories, by setting before you things already known.
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But whither tended the Collation of all these Benefits, when Adam rebelled against God? Only to his greater Misery, the Punishment of his Transgression was as Eminent as his Priviledges and Graces had been;
But whither tended the Collation of all these Benefits, when Adam rebelled against God? Only to his greater Misery, the Punishment of his Transgression was as Eminent as his Privileges and Graces had been;
We know by how Strange and Unexpected a Favour Saul was promoted to the Throne of Israel, who being sent in quest of his Father's Asses, found a Kingdom;
We know by how Strange and Unexpected a Favour Saul was promoted to the Throne of Israel, who being sent in quest of his Father's Asses, found a Kingdom;
But he proving after this Ungrateful and disobedient to the Commandment of God, falling no less than thrice into that Common Fatal Errour of Faithless Princes, to relye on Humane Policy, more than on the Divine Support:
But he proving After this Ungrateful and disobedient to the Commandment of God, falling no less than thrice into that Common Fatal Error of Faithless Princes, to rely on Humane Policy, more than on the Divine Support:
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he withdrew his Holy Spirit from him, and sent an Evil Spirit to vex him in the room of it, a Spirit of Jealousie and Frenzy, which periodically possest him,
he withdrew his Holy Spirit from him, and sent an Evil Spirit to vex him in the room of it, a Spirit of Jealousy and Frenzy, which periodically possessed him,
and when their Host appeared, and he most needed it, bereaved him of his Kingly Courage and Magnanimity, refused to direct or answer him by his Oracles.
and when their Host appeared, and he most needed it, bereft him of his Kingly Courage and Magnanimity, refused to Direct or answer him by his Oracles.
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In which distressed and disconsolate State, all Heavenly Comfort being silent, and Saul 's guilty Conscience only loud and clamorous, over-whelmed with Sorrow and Despair, under a Disguise and the Covert of the Night, with two Attendants only, he repaired to a poor Witches Cell to enquire the Fortune of his Life and Kingdom,
In which distressed and disconsolate State, all Heavenly Comfort being silent, and Saul is guilty Conscience only loud and clamorous, overwhelmed with Sorrow and Despair, under a Disguise and the Covert of the Night, with two Attendants only, he repaired to a poor Witches Cell to inquire the Fortune of his Life and Kingdom,
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and where God met him, as I may say, also in Disguise, made use of the Witches delusive Arts, to give him a Real Prediction of his near-approaching Overthrow, and inglorious Death:
and where God met him, as I may say, also in Disguise, made use of the Witches delusive Arts, to give him a Real Prediction of his near-approaching Overthrow, and inglorious Death:
and the wonderful Bounty God had shewed in bringing him to the Throne, pull'd upon his Ingratitude and Infidelity this wonderful Severity and Displeasure.
and the wondered Bounty God had showed in bringing him to the Throne, pulled upon his Ingratitude and Infidelity this wondered Severity and Displeasure.
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Of which we shall not need a further Example, than that before us of Israel. In the foregoing Chapter the Prophet denounces God's Judgments against the Neighbouring Kingdoms for their Sins.
Of which we shall not need a further Exampl, than that before us of Israel. In the foregoing Chapter the Prophet denounces God's Judgments against the Neighbouring Kingdoms for their Sins.
But when he comes in the last place to Israel and to Judah, their Transgressions being not inferior to those of the Gentiles, he intimates that heavier Judgments were laid up in Store for them,
But when he comes in the last place to Israel and to Judah, their Transgressions being not inferior to those of the Gentiles, he intimates that Heavier Judgments were laid up in Store for them,
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Shall the People that have not known God be judged for their Sins, and shall not those to whom he has revealed his Laws and his Righteousness, on whom he has heaped his Blessings, be judged more severely? He that knoweth his Masters Will, says our Lord, and doth it not, shall be beaten with many Stripes.
Shall the People that have not known God be judged for their Sins, and shall not those to whom he has revealed his Laws and his Righteousness, on whom he has heaped his Blessings, be judged more severely? He that Knoweth his Masters Will, Says our Lord, and does it not, shall be beaten with many Stripes.
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and if Judah be trod down, and the Temple destroyed for the Sins and Ingratitude of that People, the seven Churches in Asia lye under a Sadder Desolation at this Day for their Disobedience to Christ, Travellers being scarce able to discern so much as the Places where they stood.
and if Judah be trod down, and the Temple destroyed for the Sins and Ingratitude of that People, the seven Churches in Asia lie under a Sadder Desolation At this Day for their Disobedience to christ, Travellers being scarce able to discern so much as the Places where they stood.
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seems to have something in it contrary to the Nature and Disposition of Men, who are apt to delight in the Persons, on whom they have placed their Benefits;
seems to have something in it contrary to the Nature and Disposition of Men, who Are apt to delight in the Persons, on whom they have placed their Benefits;
But then if this Design be defeated and made void, and we are not holy and without blame before him in love, we may assure our selves, that all his purposed Bounty is also made void;
But then if this Design be defeated and made void, and we Are not holy and without blame before him in love, we may assure our selves, that all his purposed Bounty is also made void;
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and the Greater the Person is, the Greater is the Contempt, and consequently the Greater Anger and Evil Effects of it, Revenge and Punishment, may be expected.
and the Greater the Person is, the Greater is the Contempt, and consequently the Greater Anger and Evil Effects of it, Revenge and Punishment, may be expected.
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Says St Paul, Of how much Sorer Punishment, suppose you, shall he be thought worthy, who has trod under foot the Son of God? viz. than he that has only trod Moses under his feet?
Says Saint Paul, Of how much Sorer Punishment, suppose you, shall he be Thought worthy, who has trod under foot the Son of God? viz. than he that has only trod Moses under his feet?
Secondly, God loses his Labour on such Persons, and that enrages him yet more: he likens Israel to a Vineyard, on which he had bestow'd great Cost and Husbandry;
Secondly, God loses his Labour on such Persons, and that enrages him yet more: he likens Israel to a Vineyard, on which he had bestowed great Cost and Husbandry;
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fenced, and gathered out the Stones, and planted it with a Choice Vine: but after all, when he lookt for Grapes, behold, it brought forth Wild Grapes!
fenced, and gathered out the Stones, and planted it with a Choice Vine: but After all, when he looked for Grapes, behold, it brought forth Wild Grapes!
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and they return him nothing but contempt and Neglect, disregard his Laws and violate his Commandments, esteem his Worship a Burden, and his Service a Slavery;
and they return him nothing but contempt and Neglect, disregard his Laws and violate his commandments, esteem his Worship a Burden, and his Service a Slavery;
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or more Wary and Masterly Steps made by themselves in Points of Policy. Thus, like Israel, sacrificing to their own Net, and burning Incense to their Drag:
or more Wary and Masterly Steps made by themselves in Points of Policy. Thus, like Israel, sacrificing to their own Net, and burning Incense to their Drag:
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ascribing all the Good things they received from God, to the Idols of Canaan, to Baal, and Moloch, and the Queen of Heaven: So these ascribe to Chance or Fortune, to Good and Bad Seasons, to Humane Prudence or Folly, all their Prosperity and Adversity, and not to Divine Providence.
ascribing all the Good things they received from God, to the Idols of Canaan, to Baal, and Moloch, and the Queen of Heaven: So these ascribe to Chance or Fortune, to Good and Bad Seasons, to Humane Prudence or Folly, all their Prosperity and Adversity, and not to Divine Providence.
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And now to hang our Ancestors Picture in our Gallery, if I may so allude, to set the Actions of Israel by ours, that we may draw some Instructions from them, I could almost wish that this Proposition, ( Whatever People God has blessed above others,
And now to hang our Ancestors Picture in our Gallery, if I may so allude, to Set the Actions of Israel by ours, that we may draw Some Instructions from them, I could almost wish that this Proposition, (Whatever People God has blessed above Others,
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For if there be a Nation upon the Earth that God has Known, i. e. distinguish'd by his Singular and Signal Favours from all others, it is this of ours:
For if there be a nation upon the Earth that God has Known, i. e. distinguished by his Singular and Signal Favours from all Others, it is this of ours:
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And when through the Inundation of Barbarians and Ignorance, and the worse Inundation of Corrupt Manners, Errours and Superstition over-spread the Face of the whole Christian World:
And when through the Inundation of Barbarians and Ignorance, and the Worse Inundation of Corrupt Manners, Errors and Superstition overspread the Face of the Whole Christian World:
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and the Fermentation of the Truth in mens hearts was not settled again upon the Lees of Secular Policy and Interest, we were rescued by God's Goodness from the Yoke of Anti-Christ. But not to look back to the Benefits of remote Ages,
and the Fermentation of the Truth in men's hearts was not settled again upon the Lees of Secular Policy and Interest, we were rescued by God's goodness from the Yoke of Antichrist. But not to look back to the Benefits of remote Ages,
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As God brought us out of the Saddest and Darkest Night of Adversity, into the bright Sun-shine of Felicity, by a Power and Goodness like that by which he brought Light out of Darkness at the Creation:
As God brought us out of the Saddest and Darkest Night of Adversity, into the bright Sunshine of Felicity, by a Power and goodness like that by which he brought Light out of Darkness At the Creation:
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Saint Peter says, In the last days shall come Scoffers, walking after their own Lusts. These two Sins, Walking after their own Lusts, and Scoffing at things Holy, go together:
Saint Peter Says, In the last days shall come Scoffers, walking After their own Lusts. These two Sins, Walking After their own Lustiest, and Scoffing At things Holy, go together:
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that there should be a Resurrection to Punishment, and not for the Execution of their Lusts. Julian the Apostate, to justifie his revolt from the Faith, said of the Gospel, NONLATINALPHABET, I have perused it, I have understood it, I have despised it.
that there should be a Resurrection to Punishment, and not for the Execution of their Lusts. Julian the Apostate, to justify his revolt from the Faith, said of the Gospel,, I have perused it, I have understood it, I have despised it.
But that which is so great a Prodigy, is, that the least Night or Darkness of Atheism should be seen in this Kingdom, where the Gospel shines in its Meridian;
But that which is so great a Prodigy, is, that the least Night or Darkness of Atheism should be seen in this Kingdom, where the Gospel shines in its Meridian;
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We have heard, that the Ungratefully Wicked, the Wicked after much Good done for them, are in greater Danger of God's Wrath and Displeasure, than the Simply Disobedient.
We have herd, that the Ungratefully Wicked, the Wicked After much Good done for them, Are in greater Danger of God's Wrath and Displeasure, than the Simply Disobedient.
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will he roar to no purpose, when nothing provoketh him, when he designs nothing by it? So when God threatens Sinners, does he mean nothing? are the Dreadful Denunciations of his Judgments mere Empty Noise? Again, in the Verse before my Text, says the Prophet, Can two walk together except they be agreed? i. e.
will he roar to no purpose, when nothing provokes him, when he designs nothing by it? So when God threatens Sinners, does he mean nothing? Are the Dreadful Denunciations of his Judgments mere Empty Noise? Again, in the Verse before my Text, Says the Prophet, Can two walk together except they be agreed? i. e.
for a thing may be [ taken ] two ways, by Force, or by Gift and Reception. Now Israel took the lands and labours of the Canaanites the second of these two Ways, by Gift from God. 'Twas not their own Sword, as 'tis said, or their own Bow that subdued their Enemies, but God that fought their Battels.
for a thing may be [ taken ] two ways, by Force, or by Gift and Reception. Now Israel took the Lands and labours of the Canaanites the second of these two Ways, by Gift from God. 'Twas not their own Sword, as it's said, or their own Bow that subdued their Enemies, but God that fought their Battles.
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after the like facile easie Manner did the Cities of Canaan flow into the possession of Israel. And if all Men would consider how they came possest of the Blessings they enjoy, they would find that even the Greatest of them came to them, in a manner, sitting still and without Pains.
After the like facile easy Manner did the Cities of Canaan flow into the possession of Israel. And if all Men would Consider how they Come possessed of the Blessings they enjoy, they would find that even the Greatest of them Come to them, in a manner, sitting still and without Pains.
We think 'tis we that get them, that 'tis our Wit and Industry that acquire Riches and Honour, our Valour that conquers Nations, &c. but alas, we do but walk,
We think it's we that get them, that it's our Wit and Industry that acquire Riches and Honour, our Valour that conquers nations, etc. but alas, we do but walk,
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when the Royal Party grew unactive, and began to despond? Then, even then, when all Humane Power was at a Stand, our King was restored by a Secret and Divine Hand, by means as surprizing and unhop'd for, as undeserved by us:
when the Royal Party grew unactive, and began to despond? Then, even then, when all Humane Power was At a Stand, our King was restored by a Secret and Divine Hand, by means as surprising and unhoped for, as undeserved by us:
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Secondly, The Substance or Matter of God's Donation to Israel is worthy the reflecting on, he gave them [ the Lands and Labours ] of the Heathen. 1. The Lands: The Gift of Lands to a people that were a kind of wandering Arabs, and who might have been denominated Sans-terre, Without-Land,
Secondly, The Substance or Matter of God's Donation to Israel is worthy the reflecting on, he gave them [ the Lands and Labours ] of the Heathen. 1. The Lands: The Gift of Lands to a people that were a kind of wandering Arabs, and who might have been denominated Sans-terre, Without-Land,
since it fell under the Subjection of its present barbarous Anti-Christian Lord, whose Foot treads Barrenness and Desolation where-ever he marches Victoriously;
since it fell under the Subjection of its present barbarous Antichristian Lord, whose Foot treads barrenness and Desolation wherever he marches Victoriously;
for that old Verse ( England excells in Mountains, Bridges, Fountains, Fair Churches, Women, Wool ) however comprehensive, falls short in computing the numerous Blessings of this Isle.
for that old Verse (England excels in Mountains, Bridges, Fountains, Fair Churches, Women, Wool) however comprehensive, falls short in computing the numerous Blessings of this Isle.
so the most candid Historiographers cannot forbear censuring it for bringing forth malà gente, a naughty People, no way comporting with the Excellence of the Soil;
so the most candid Historiographers cannot forbear censuring it for bringing forth malà Gente, a naughty People, no Way comporting with the Excellence of the Soil;
'Tis the happy Lot of many in this Nation to come into the World provided of all things which the Life of Man can need, possess'd of Estates, not got by the Sweat of their Brows,
It's the happy Lot of many in this nation to come into the World provided of all things which the Life of Man can need, possessed of Estates, not god by the Sweat of their Brows,
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as Lawyers speak, res cum onere, the Estate with the Burden and Incumbrances, but res cum foenore, the Estate with the Emolument and pure Enjoyments of it.
as Lawyers speak, Rest cum onere, the Estate with the Burden and Encumbrances, but Rest cum foenore, the Estate with the Emolument and pure Enjoyments of it.
And such was the happy Condition of the Loyal Party of this Kingdom, upon the Blessed Restauration of his Majesty, that they were like New-born Heirs to great Fortunes;
And such was the happy Condition of the Loyal Party of this Kingdom, upon the Blessed Restauration of his Majesty, that they were like Newborn Heirs to great Fortune's;
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But whereas such boundless and unparallel'd Mercies required sutable Acknowledgments on our Part, the multiplicity and greatness of our Benefactors have made us, like Israel, forget our Benefactor;
But whereas such boundless and unparalleled mercies required suitable Acknowledgments on our Part, the Multiplicity and greatness of our Benefactors have made us, like Israel, forget our Benefactor;
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and as they were waiward and froward on every Disgust, and lookt back again to Egypt, preferring their Bondage before the glorious Deliverance God had wrought for them:
and as they were wayward and froward on every Disgust, and looked back again to Egypt, preferring their Bondage before the glorious Deliverance God had wrought for them:
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So we, as little sensible of our Wonderful Restauration, upon every dislike to the Government, think better of our past Miseries, than our present Enjoyments;
So we, as little sensible of our Wondered Restauration, upon every dislike to the Government, think better of our past Misery's, than our present Enjoyments;
for whose sake Canaan was promised, then when God call'd him out of Vr of the Chaldees? Even an Idolater as well as the Chaldees. For we must not take the Tradition of the Jews for a current Truth, who,
for whose sake Canaan was promised, then when God called him out of Vr of the Chaldees? Even an Idolater as well as the Chaldees. For we must not take the Tradition of the jews for a current Truth, who,
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because the word Vr signifies Fire, as well as it denominates a Country, tell us, That Abraham 's coming out of Vr, was his Escape out of the Flames of Martyrdom, which he was cast into for opposing Idolatry.
Because the word Vr signifies Fire, as well as it denominates a Country, tell us, That Abraham is coming out of Vr, was his Escape out of the Flames of Martyrdom, which he was cast into for opposing Idolatry.
The Jews together with the Papists, though they otherwise hate them not only as Christians, but as Idolaters, are always seeking a Reason in Man for the Motive of God's favour to him:
The jews together with the Papists, though they otherwise hate them not only as Christians, but as Idolaters, Are always seeking a Reason in Man for the Motive of God's favour to him:
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A performance rather delightsom than burthensom, so natural and reasonable, that a Wise man would close with the Condition, upon the bare hearing it, without Stipulation.
A performance rather delightsome than burdensome, so natural and reasonable, that a Wise man would close with the Condition, upon the bore hearing it, without Stipulation.
But because this falls into my second General Part, Why, or for what End God gave the Lands and Labours of the Heathen into the Possession of the Israelites, I shall not prevent my self by enlarging on it before the time.
But Because this falls into my second General Part, Why, or for what End God gave the Lands and Labours of the Heathen into the Possession of the Israelites, I shall not prevent my self by enlarging on it before the time.
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for by keeping the Laws is meant, that men should not wittingly violate them: and by observing the Statutes, that they should not transgress them through Ignorance or Incogitancy:
for by keeping the Laws is meant, that men should not wittingly violate them: and by observing the Statutes, that they should not transgress them through Ignorance or Incogitancy:
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But what were the Laws and the Statutes, for the keeping of which, God accumulated so many Extraordinary Benefits on Israel? The Jews had three Sorts of Laws, Judicial, which related to their Civil Affairs, the Tryals of Justice and punishing Criminals.
But what were the Laws and the Statutes, for the keeping of which, God accumulated so many Extraordinary Benefits on Israel? The jews had three Sorts of Laws, Judicial, which related to their Civil Affairs, the Trials of justice and punishing Criminals.
Ceremonial, which belonged to Religion, as the Laws of Sacrifices, Observations of Days, Purifications, &c. Thirdly, the Moral Law, contained in the Ten Commandments.
Ceremonial, which belonged to Religion, as the Laws of Sacrifices, Observations of Days, Purifications, etc. Thirdly, the Moral Law, contained in the Ten commandments.
and their Reason and Equity not so discernible, they were enjoyed only as the Rudiments or Elements of a Science, not so much for themselves, as for a further End:
and their Reason and Equity not so discernible, they were enjoyed only as the Rudiments or Elements of a Science, not so much for themselves, as for a further End:
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but interwoven into their very Nature at their Creation, and which, though a long Night of Sin may obscure and dim the Characters of, nothing can utterly obliterate.
but interwoven into their very Nature At their Creation, and which, though a long Night of since may Obscure and dim the Characters of, nothing can utterly obliterate.
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'Tis true this Law was afterwards written on Tables of Stone, but that was but for the same Reason, that we write them now adays on our Church-Walls, to put men in remembrance of them,
It's true this Law was afterwards written on Tables of Stone, but that was but for the same Reason, that we write them now adais on our Church-Walls, to put men in remembrance of them,
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and if we would reflect on the End of God's Benefits, as well as barely on his Benefits, that which the Vine boasts of it self in the Parable, would be found true of all other good Creatures, viz. that they would cheer both God and Man at the same time, i. e.
and if we would reflect on the End of God's Benefits, as well as barely on his Benefits, that which the Vine boasts of it self in the Parable, would be found true of all other good Creatures, viz. that they would cheer both God and Man At the same time, i. e.
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'Tis a Maxime even in the Gifts of Men conferr'd on one another, and grounded on good reason, Omne beneficium est propter officium, every Good-turn is for the sake of some Good-turn;
It's a Maxim even in the Gifts of Men conferred on one Another, and grounded on good reason, Omne beneficium est propter officium, every good-turn is for the sake of Some good-turn;
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This shews that he is more than ordinarily concern'd in our Obedience, and that our yielding or denying it to him is not so Indifferent a thing as we make it.
This shows that he is more than ordinarily concerned in our obedience, and that our yielding or denying it to him is not so Indifferent a thing as we make it.
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And if any ask, Why is the Almighty so concerned in the Actions and Behaviours of Men? Do their Vertue and Righteousness any way profit him? I answer, Not at all:
And if any ask, Why is the Almighty so concerned in the Actions and Behaviours of Men? Do their Virtue and Righteousness any Way profit him? I answer, Not At all:
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but why he should desire to preserve him, when he had created him after his Own Image, there is no temptation to wonder at, any more than to wonder that God should be Good;
but why he should desire to preserve him, when he had created him After his Own Image, there is no temptation to wonder At, any more than to wonder that God should be Good;
But now this being the End of all God's Mercies, That he may be Glorified in the Obedience of his Creatures, how did Israel comply with this his Design? Why,
But now this being the End of all God's mercies, That he may be Glorified in the obedience of his Creatures, how did Israel comply with this his Design? Why,
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If again his Benefits to us exceed even those of our Fellow-Christians, if our Religion be purer, our Government happier, our People freer than theirs:
If again his Benefits to us exceed even those of our Fellow-Christians, if our Religion be Purer, our Government Happier, our People freer than theirs:
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Again, if Israel and others have defiled themselves with the Sins of the Flesh, our Nation is polluted from one End to the Other with Riot and Debauchery:
Again, if Israel and Others have defiled themselves with the Sins of the Flesh, our nation is polluted from one End to the Other with Riot and Debauchery:
yet that he will spare us as more Precious to him? Let us not deceive our selves, the Greater has been God's Bounty to an Ungrateful People, the Greater will be the Displeasure he shews to them.
yet that he will spare us as more Precious to him? Let us not deceive our selves, the Greater has been God's Bounty to an Ungrateful People, the Greater will be the Displeasure he shows to them.
and he expresly tells us, That we that are but Wild Branches graffed into the Olive-tree, have no reason to boast our selves against the Natural Branches and to be high-minded, but to fear:
and he expressly tells us, That we that Are but Wild Branches graffed into the Olive-tree, have no reason to boast our selves against the Natural Branches and to be High-minded, but to Fear:
and then carried down again to the Center by the force of Winds; but according to their Righteousness or Unrighteousness God pulls down one, and sets up another.
and then carried down again to the Centre by the force of Winds; but according to their Righteousness or Unrighteousness God pulls down one, and sets up Another.
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yet he orders and disposes the Affairs of his faithful People immediately himself. And 'tis a mere Vulgar Conceit, that Comets cause Wars and Changes of States;
yet he order and disposes the Affairs of his faithful People immediately himself. And it's a mere vulgar Conceit, that Comets cause Wars and Changes of States;
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unless he also supposes, that the Blessings of a Nation cannot be rightly commemorated and celebrated without Noise and Inconsideration, Tumult and Riot, Excess and Debauchery, setting-light by Sin, and forgetfulness of Religion.
unless he also supposes, that the Blessings of a nation cannot be rightly commemorated and celebrated without Noise and Inconsideration, Tumult and Riot, Excess and Debauchery, setting-light by since, and forgetfulness of Religion.
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A sad and severe Reflection on our Unthankfulness to God for the Singular Mercies of this Day, with a serious Resolution of our better Acknowledging them by a future Holy Life, will add more Lustre and true Joy to it,
A sad and severe Reflection on our Unthankfulness to God for the Singular mercies of this Day, with a serious Resolution of our better Acknowledging them by a future Holy Life, will add more Lustre and true Joy to it,
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but the whole Tenour of Scripture concurs in this, That the End and Purpose of God's bestowing Benefits on a Nation, is to make them Righteous and Holy;
but the Whole Tenor of Scripture concurs in this, That the End and Purpose of God's bestowing Benefits on a nation, is to make them Righteous and Holy;
he considered that the devoutest Souls stood in need of Meat, and that as Man did not live by Bread only, so neither did he live by the Word of God only;
he considered that the devoutest Souls stood in need of Meat, and that as Man did not live by Bred only, so neither did he live by the Word of God only;
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and shutting their Eyes to all other Famine, the Want of those things which should cherish the Life of Man. But our Lord, who was Pastor bonus, as well as Doctor bonus, a good Shepherd,
and shutting their Eyes to all other Famine, the Want of those things which should cherish the Life of Man. But our Lord, who was Pastor bonus, as well as Doctor bonus, a good Shepherd,
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The continual Burden of their Sermon was, The Word of God, the Word of God! Frighting the People with a Fear of a Famine of that of which there was no fear, viz. of their seditious Doctrines,
The continual Burden of their Sermon was, The Word of God, the Word of God! Frighting the People with a fear of a Famine of that of which there was no Fear, viz. of their seditious Doctrines,
but thought they approved themselves faithful Pastors, absolved all the Duties of Good Men, if they shew'd but Strong Sides, and able Lungs, stood three Hours, as they call'd it, in the Pulpit, but after that concerned not themselves,
but Thought they approved themselves faithful Pastors, absolved all the Duties of Good Men, if they showed but Strong Sides, and able Lungs, stood three Hours, as they called it, in the Pulpit, but After that concerned not themselves,
There were a Sort of Preachers in this Kingdom in the days of its late Troubles, who when they had usurp'd the whole Revenues of the Church, grudg'd to allow the least part of them to the Just Owners:
There were a Sort of Preachers in this Kingdom in the days of its late Troubles, who when they had usurped the Whole Revenues of the Church, grudged to allow the least part of them to the Just Owners:
So the Disciples might very fairly here have pronounc'd an Ite, missa est, to the Multitude, Ye may be gone, there is nothing more at this time to be expected, the Prophet has no further words of Instruction to impart to you.
So the Disciples might very fairly Here have pronounced an Item, missa est, to the Multitude, You may be gone, there is nothing more At this time to be expected, the Prophet has no further words of Instruction to impart to you.
The Great Preacher, our Blessed Lord, had ended his Sermon to the People, and as the antient custom of the Church was, at the End of the first Service, to dismiss the Poenitentes and Catechumeni, all such as were not qualify'd to receive the Sacrament, with these Words, Ite, missa est, Depart and void the Church:
The Great Preacher, our Blessed Lord, had ended his Sermon to the People, and as the ancient custom of the Church was, At the End of the First Service, to dismiss the Penitents and Catechumen, all such as were not qualified to receive the Sacrament, with these Words, Item, missa est, Depart and void the Church:
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he sigh'd for the Sick, shed tears for the Dead, pray'd for his Persecutors upon the Cross, &c. And now I have said so much of our Lord's Compassion, it were to reproach my Auditory,
he sighed for the Sick, shed tears for the Dead, prayed for his Persecutors upon the Cross, etc. And now I have said so much of our Lord's Compassion, it were to reproach my Auditory,
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Compassion feels the heats and colds, the pains and griefs, the wants and nakedness of those that are under such Afflictions, not apishly imitating, but truly suffering their Distresses.
Compassion feels the heats and colds, the pains and griefs, the Wants and nakedness of those that Are under such Afflictions, not apishly imitating, but truly suffering their Distresses.
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He wanted not meat himself, but he was nevertheless sensible of the hunger of others; his own Stomach grip'd him not, yet he was pain'd, because the Multitude lack'd Sustenance.
He wanted not meat himself, but he was nevertheless sensible of the hunger of Others; his own Stomach griped him not, yet he was pained, Because the Multitude lacked Sustenance.
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The Word in the Original rendred by our Translators [ Compassion ] implies more than a bare Pity, viz. that our Lord felt a Strong Impulse, or vehement Percussion in his Bowels, for the Suffering of the people.
The Word in the Original rendered by our Translators [ Compassion ] Implies more than a bore Pity, viz. that our Lord felt a Strong Impulse, or vehement Percussion in his Bowels, for the Suffering of the people.
he resolved therefore to supply by a Miracle, what was wanting in the Desart; to furnish from the Granaries of Heaven, what the Villages did not afford.
he resolved Therefore to supply by a Miracle, what was wanting in the Desert; to furnish from the Granaries of Heaven, what the Villages did not afford.
and his compassionate Heart would not dismiss them hungry, lest the Dissolution of the Assembly, should be the Dissolution of the Souls and Bodies of many of them;
and his compassionate Heart would not dismiss them hungry, lest the Dissolution of the Assembly, should be the Dissolution of the Souls and Bodies of many of them;
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And if any say, How comes it then to pass, that the Servants of God do suffer Want? Nay, that commonly they are more destitute and persecuted than other Men? I answer to this,
And if any say, How comes it then to pass, that the Servants of God do suffer Want? Nay, that commonly they Are more destitute and persecuted than other Men? I answer to this,
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They have the Grace of God, which is as a hidden Manna in their Hearts, and as a Well of Living Water, which suffers them neither to hunger nor thirst.
They have the Grace of God, which is as a hidden Manna in their Hearts, and as a Well of Living Water, which suffers them neither to hunger nor thirst.
than to be clothed and served with all the Sumptuousness and Magnificence of Solomon? The Righteous have Content in Poverty, which is more than Riches;
than to be clothed and served with all the Sumptuousness and Magnificence of Solomon? The Righteous have Content in Poverty, which is more than Riches;
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than by the Ministry of Ravens? Neither is the Favour of God this Way shew'd to the Followers of Christ, less than that which he shew'd to his Own Servants of old, but much greater:
than by the Ministry of Ravens? Neither is the Favour of God this Way showed to the Followers of christ, less than that which he showed to his Own Servants of old, but much greater:
for it speaks yet a higher Grace to be content to perish under Hunger, Poverty, and Bonds, than to be snatch'd out of these Evils after a Miraculous Manner.
for it speaks yet a higher Grace to be content to perish under Hunger, Poverty, and Bonds, than to be snatched out of these Evils After a Miraculous Manner.
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Saint Peter rejoiced more, when he was scourged for bearing Testimony to Christ, than when he was delivered by an Angel from the Death design'd him by Herod. And Saint Paul gloried more in his Persecutions and Sufferings, than he did even in his Charismata, his Miraculous Gifts of the Holy Ghost.
Saint Peter rejoiced more, when he was scourged for bearing Testimony to christ, than when he was Delivered by an Angel from the Death designed him by Herod. And Saint Paul gloried more in his Persecutions and Sufferings, than he did even in his Charismata, his Miraculous Gifts of the Holy Ghost.
And yet it was the Distress of these undervalued, despised People, the Hunger of this condemned reprobated Rabble (in their Rulers account not worthy to be fed,
And yet it was the Distress of these undervalved, despised People, the Hunger of this condemned reprobated Rabble (in their Rulers account not worthy to be fed,
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A Commiseration fit to be transcribed by those that are in Power and Great Place, who shew too much of that Anti-Christian Turkish Principle, That the Lives of the Vulgar are of no Moment, fit only to be sacrificed to the Lusts and Pleasures of the Rich in times of peace,
A Commiseration fit to be transcribed by those that Are in Power and Great Place, who show too much of that Antichristian Turkish Principle, That the Lives of the vulgar Are of no Moment, fit only to be sacrificed to the Lustiest and Pleasures of the Rich in times of peace,
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'Tis said, as I remember, of Pompey the Great, mavult Rempublicam turbari, quàm Comam, he would rather the Commonwealth should be disordered than his Hair:
It's said, as I Remember, of Pompey the Great, Mavult res publicam turbari, quàm Coman, he would rather the Commonwealth should be disordered than his Hair:
and if their Lot be so happy, as to exempt them from bearing a part in a General Calamity, they easily exempt themselves from feeling any Trouble for it.
and if their Lot be so happy, as to exempt them from bearing a part in a General Calamity, they Easily exempt themselves from feeling any Trouble for it.
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to teach by his Own Example, what he afterwards taught his Apostle St Peter by the Sheet of all Sorts of Creatures let down from Heaven, To hold none Refuse or Common, no, not to esteem the People themselves Vulgar.
to teach by his Own Exampl, what he afterwards taught his Apostle Saint Peter by the Sheet of all Sorts of Creatures let down from Heaven, To hold none Refuse or Common, no, not to esteem the People themselves vulgar.
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Our Lord not only exercised his Compassion towards the Meanest of Men, but even in the Meanest things which concerned such men, the catering or providing Food for them.
Our Lord not only exercised his Compassion towards the Meanest of Men, but even in the Meanest things which concerned such men, the catering or providing Food for them.
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Food, raiment, houses, land, and the rest of things Temporal, are indeed but Impedimenta Religionis, the Baggage or Luggage of our Christian Warfare, cumbersome to a Believer, as well as useful;
Food, raiment, houses, land, and the rest of things Temporal, Are indeed but Impedimenta Religion, the Baggage or Luggage of our Christian Warfare, cumbersome to a Believer, as well as useful;
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bewail'd the Desolation of Capernaum, while it yet flourisht, and was exalted to heaven. Compassion, or Fellow-feeling, of anothers Misery, expresses not the Commiseration that was in Christ ;
bewailed the Desolation of Capernaum, while it yet flourished, and was exalted to heaven. Compassion, or Fellow-feeling, of another's Misery, Expresses not the Commiseration that was in christ;
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The second Circumstance of their Worthiness was, The Pains they took in following Christ, Divers of them, says he, came from far. To follow Christ only from Street to Street,
The second Circumstance of their Worthiness was, The Pains they took in following christ, Diverse of them, Says he, Come from Far. To follow christ only from Street to Street,
but they that hunger and thirst after Righteousness, inebriabuntur ubertate domûs tuae, they shall be even gorged and sated with the Plenty of his House.
but they that hunger and thirst After Righteousness, inebriabuntur ubertate domûs tuae, they shall be even gorged and sated with the Plenty of his House.
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but who looks nearly into the Mystery of them, will find, that when they are undertaken by Great Men, 'tis with a Perswasion, that the most heinous Offences may be expiated by Bodily Pains and profuse Offerings, without Reformation of Life:
but who looks nearly into the Mystery of them, will find, that when they Are undertaken by Great Men, it's with a Persuasion, that the most heinous Offences may be expiated by Bodily Pains and profuse Offerings, without Reformation of Life:
they were so transported with his Conversation, that what Christ said of his own doing the Will of his Father, That it was Meat and Drink to him, appear'd true in the Multitudes hearing his Gracious Words, That it was Meat and Drink to them:
they were so transported with his Conversation, that what christ said of his own doing the Will of his Father, That it was Meat and Drink to him, appeared true in the Multitudes hearing his Gracious Words, That it was Meat and Drink to them:
'Twas said of the ancient common People of Rome, — duas tantum res anxias optat, Panem & Circenses — that they passionately set their heart but upon two things, Bread and Plays, their Belly and their Pastime.
'Twas said of the ancient Common People of Room, — Duas Tantum Rest anxias Optat, Bread & Circenses — that they passionately Set their heart but upon two things, Bred and Plays, their Belly and their Pastime.
And therefore though our Lord many other times sent away the People Empty, or slipt away himself from their importunity, he treated and feasted these,
And Therefore though our Lord many other times sent away the People Empty, or slipped away himself from their importunity, he treated and feasted these,
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Those that are not discouraged at the first Onset on Religion, yet many times length and hardness of Duties, severe Discipline, Danger and Persecutions, will make them stagger and recoil.
Those that Are not discouraged At the First Onset on Religion, yet many times length and hardness of Duties, severe Discipline, Danger and Persecutions, will make them stagger and recoil.
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and they saw the Host of Pharaoh pursue them, they boggled in their Enterprize, and in their hearts returned again into Egypt, preferring Bondage with Safety and Plenty,
and they saw the Host of Pharaoh pursue them, they boggled in their Enterprise, and in their hearts returned again into Egypt, preferring Bondage with Safety and Plenty,
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But these Israelites, when they heard Tidings of the Heavenly Jerusalem, the Jerusalem above, they cast behind them all thoughts of Jerusalem below, it appeared to them no better than a second Babylon, or house of Bondage.
But these Israelites, when they herd Tidings of the Heavenly Jerusalem, the Jerusalem above, they cast behind them all thoughts of Jerusalem below, it appeared to them no better than a second Babylon, or house of Bondage.
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If we therefore seek the Kingdom of Heaven, in the first place, and its Righteousness, we may rest assured of our Lord's Promise, That all the Necessaries of this Life shall be added to us;
If we Therefore seek the Kingdom of Heaven, in the First place, and its Righteousness, we may rest assured of our Lord's Promise, That all the Necessaries of this Life shall be added to us;
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What is said of the Productions of Nature, That she brings forth nothing but what she provides for, is much more true of the Productions or Children of Grace.
What is said of the Productions of Nature, That she brings forth nothing but what she provides for, is much more true of the Productions or Children of Grace.
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For when the Earth with-holds its Fatness, and the Clouds their Dew, when the Creatures that should nourish Men starve themselves for want of Nourishment,
For when the Earth withholds its Fatness, and the Clouds their Due, when the Creatures that should nourish Men starve themselves for want of Nourishment,
and the sight of his Miracles, a great Number of promiscuous People, styl'd in the Original NONLATINALPHABET, a Rabble of the Meaner Sort, such as the Priests and Pharisees pointed at John 7. when they said, Have any of the Rulers believed on him,
and the sighed of his Miracles, a great Number of promiscuous People, styled in the Original, a Rabble of the Meaner Sort, such as the Priests and Pharisees pointed At John 7. when they said, Have any of the Rulers believed on him,
but only this People, who know not the Law, and are accursed? For the over-weaning Pharisees reckoned the Poor among Publicans and Sinners, Reprobates and Harlots;
but only this People, who know not the Law, and Are accursed? For the overweening Pharisees reckoned the Poor among Publicans and Sinners, Reprobates and Harlots;
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esteemed those who had no Name in the State, who were capable of bearing no Honour or Office, to be also uncapable of receiving any Special Mark of God's Favour:
esteemed those who had no Name in the State, who were capable of bearing no Honour or Office, to be also uncapable of receiving any Special Mark of God's Favour:
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the Learned yet further by Philosophy and Reason, which tell them, That their Bodies being made up of a Mass of contrary Humours continually jarring and fighting with one another, the Victory on either side must certainly be the Destruction of the Subject in which they are contained.
the Learned yet further by Philosophy and Reason, which tell them, That their Bodies being made up of a Mass of contrary Humours continually jarring and fighting with one Another, the Victory on either side must Certainly be the Destruction of the Subject in which they Are contained.
if we will not be dismay'd, when this Grim Landlord comes to turn us out of our Mortal Tenements, we must provide our Selves before-hand Everlasting Habitations.
if we will not be dismayed, when this Grim Landlord comes to turn us out of our Mortal Tenements, we must provide our Selves beforehand Everlasting Habitations.
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I reply, Though they often heard the Doctrine of Damnation preach'd, they never believ'd it; but Infidelity wrought the same Effect in them, which Ignorance did in the other.
I reply, Though they often herd the Doctrine of Damnation preached, they never believed it; but Infidelity wrought the same Effect in them, which Ignorance did in the other.
If it be urged again, That many Professors of Christianity, who have heard the Doctrine of Damnation and another Life frequently preached, have yet after many heinous and unrepented Sins rush'd as boldly upon Death as the Heathen;
If it be urged again, That many Professors of Christianity, who have herd the Doctrine of Damnation and Another Life frequently preached, have yet After many heinous and unrepented Sins rushed as boldly upon Death as the Heathen;
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For to retain Sin, and yet to hope to free our Selves from the Punishment of Sin, would not be to set our selves to conquer the Unreasonable Fears of our Nature,
For to retain since, and yet to hope to free our Selves from the Punishment of since, would not be to Set our selves to conquer the Unreasonable Fears of our Nature,
and that their Heads, which were now crown'd with Gold or Laurel, must after a short time be laid in the Dust. All these confessing, that it was not enough that Men should believe they must Dye,
and that their Heads, which were now crowned with Gold or Laurel, must After a short time be laid in the Dust. All these confessing, that it was not enough that Men should believe they must Die,
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Others upon the Days of their Coronation and Triumph have placed those among the Multitude, that might mingle Admonitions of their Mortality together with the general Applauses and Acclamations, that they might not forget,
Others upon the Days of their Coronation and Triumph have placed those among the Multitude, that might mingle Admonitions of their Mortality together with the general Applauses and Acclamations, that they might not forget,
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some have brought Urns, and Skulls, and Coffins into their Bed-Chambers and Closets, that where the Scene of their Business or Pleasure lay, there they might be admonish'd, that they must one day bid a Farewel to those things:
Some have brought Urns, and Skulls, and Coffins into their Bed-Chambers and Closets, that where the Scene of their Business or Pleasure lay, there they might be admonished, that they must one day bid a Farewell to those things:
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And after the like manner, though we see and feel Death daily marching towards us, we being not able to brook its Approach, we endeavour to disbelieve it;
And After the like manner, though we see and feel Death daily marching towards us, we being not able to brook its Approach, we endeavour to disbelieve it;
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Our Reflections upon our own Dying, are much like those of Raving Lovers upon the Loss of those they Immoderately affected, who at the very Instant that they embrace their Dead Bodies in their Arms, cry out, They cannot, they must not, they shall not Dye.
Our Reflections upon our own Dying, Are much like those of Raving Lovers upon the Loss of those they Immoderately affected, who At the very Instant that they embrace their Dead Bodies in their Arms, cry out, They cannot, they must not, they shall not Die.
Paracelsus was perswaded, that there was a Certain Spirit of Salt, that gave Vegetation to all things in the World, which if he could have found out, he would have preserved himself and others Immortal.
Paracelsus was persuaded, that there was a Certain Spirit of Salt, that gave Vegetation to all things in the World, which if he could have found out, he would have preserved himself and Others Immortal.
Divinity adds to these a third Demonstration, teaching men that there is a Law of Death in their Members, not that which I but now spoke of, a Natural Law of Mortality,
Divinity adds to these a third Demonstration, teaching men that there is a Law of Death in their Members, not that which I but now spoke of, a Natural Law of Mortality,
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But yet, I know not how, though Demonstration and Experience assure this Truth on the one side, there is something in Life it self on the other, something in Prosperity, Youth, Greatness, the Businesses of this World,
But yet, I know not how, though Demonstration and Experience assure this Truth on the one side, there is something in Life it self on the other, something in Prosperity, Youth, Greatness, the Businesses of this World,
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in both these Failings the Unrighteous Mammon will stand us in stead. 1. If we fail in our Justice, Eleemosynae sunt instar Justitiae, Alms are a kind of Justice;
in both these Failings the Unrighteous Mammon will stand us in stead. 1. If we fail in our justice, Eleemosynae sunt instar Justitiae, Alms Are a kind of justice;
which are often resembled in Scripture to Houses and Tabernacles, but I shall instance only in 2. Cor. 5.1. For we know, if the Earthly Houses of this Tabernacle were dissolved ▪ we have a Building of God, a House not made with Hands, Eternal in the Heavens.
which Are often resembled in Scripture to Houses and Tabernacles, but I shall instance only in 2. Cor. 5.1. For we know, if the Earthly Houses of this Tabernacle were dissolved ▪ we have a Building of God, a House not made with Hands, Eternal in the Heavens.
to alleviate therefore the ungratefulness of it, 'tis render'd Failing: But the plain Importance of these Words [ when ye fail ] is no other than this, When ye Die.
to alleviate Therefore the ungratefulness of it, it's rendered Failing: But the plain Importance of these Words [ when you fail ] is no other than this, When you Die.
We may observe in the Policy here prescribed us, three things: 1. The Instrument of it, The Vnrighteous Mammon. 2. The Use of this Instrument, We are to make Friends with it.
We may observe in the Policy Here prescribed us, three things: 1. The Instrument of it, The Unrighteous Mammon. 2. The Use of this Instrument, We Are to make Friends with it.
as Mamon or Mammon, Mamoná or Mammoná, 'tis Chaldee, Hebrew, Greek, Latine, and as St Hierome and St Augustine affirm, also Punick or Carthaginian ;
as Mammon or Mammon, Mamoná or Mammoná, it's Chaldee, Hebrew, Greek, Latin, and as Saint Jerome and Saint Augustine affirm, also Punic or Carthaginian;
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and Children were of old dedicated to it, in Ventilabro olim infantes collocabant, in futurarum divitiarum & affluentiae auspicium, 'twas an antient Custom to lay Infants to sleep in the Fan that winnow'd Corn,
and Children were of old dedicated to it, in Ventilabro Once Infants collocabant, in futurarum divitiarum & affluentiae auspicium, 'twas an ancient Custom to lay Infants to sleep in the Fan that winnowed Corn,
But to understand plainly what Mammon is without Deity or Disguise, without Figure or Mystery, we have no more to do but to look to the 6th Verse of this Chapter, where he is set down in his pure and naked Nature, to be a hundred Measures of Oil, and a hundred Measures of Wheat, i. e.
But to understand plainly what Mammon is without Deity or Disguise, without Figure or Mystery, we have no more to do but to look to the 6th Verse of this Chapter, where he is Set down in his pure and naked Nature, to be a hundred Measures of Oil, and a hundred Measures of Wheat, i. e.
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to be the Fruits and Products of the Earth, Corn, Wine, Oil, Gold, Silver, Jewels, &c. all that is Money and Money-Worth, is Mammon: and so the Word signifies in the Original, Treasure or Riches of any Sort:
to be the Fruits and Products of the Earth, Corn, Wine, Oil, Gold, Silver, Jewels, etc. all that is Money and Money-Worth, is Mammon: and so the Word signifies in the Original, Treasure or Riches of any Sort:
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And here by the way, this mightily commends the Policy which is taught us, that with such Vile, Superfluous, Unnecessary things we may purchase things Inestimable, and of the highest Importance;
And Here by the Way, this mightily commends the Policy which is taught us, that with such Vile, Superfluous, Unnecessary things we may purchase things Inestimable, and of the highest Importance;
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without Sanctity of Life there is no difference between Alms and Simony; between attempting to purchase the Kingdom of Heaven, and the Gifts of the Holy Ghost, for Money;
without Sanctity of Life there is no difference between Alms and Simony; between attempting to purchase the Kingdom of Heaven, and the Gifts of the Holy Ghost, for Money;
And then in the second place, for the Condition or Qualification of it, the Vnrighteous Mammon, or as it is in my Text, the Mammon of Vnrighteousness, which is the same thing, this being only the Hebrew manner of speaking, which often uses the Genitive Case for the Adjective, or instead of an Adjective.
And then in the second place, for the Condition or Qualification of it, the Unrighteous Mammon, or as it is in my Text, the Mammon of Unrighteousness, which is the same thing, this being only the Hebrew manner of speaking, which often uses the Genitive Case for the Adjective, or instead of an Adjective.
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But Mammon is call'd Unrighteous, because, for the most part, 'tis got Unrighteously, according to that Saying, Omnis Dives aut iniquus est, aut iniqui Haeres, Every Rich man is either an Unjust Man,
But Mammon is called Unrighteous, Because, for the most part, it's god Unrighteously, according to that Saying, Omnis Dives Or iniquus est, Or iniqui Haeres, Every Rich man is either an Unjust Man,
'Tis call'd also Unrighteous in Opposition to the True Riches, as at ver. 11. If ye have not been faithful in the Unrighteous Mammon, who shall commit to your trust the True Riches? But though Mammon may be,
It's called also Unrighteous in Opposition to the True Riches, as At for. 11. If you have not been faithful in the Unrighteous Mammon, who shall commit to your trust the True Riches? But though Mammon may be,
yet it seems to be term'd Unrighteous in my Text upon a Particular and distinct Account from all these, which is set down ver. 12. If you have not been faithful in that which is an Other Man's, who shall give you that which is your Own? So that Mammon is principally styled Unrighteous here,
yet it seems to be termed Unrighteous in my Text upon a Particular and distinct Account from all these, which is Set down for. 12. If you have not been faithful in that which is an Other Man's, who shall give you that which is your Own? So that Mammon is principally styled Unrighteous Here,
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as if they were our Own : as the False Steward did his Lord's Goods. And Riches may be said not to be our Own in two Respects. 1. Because they are God's;
as if they were our Own: as the False Steward did his Lord's Goods. And Riches may be said not to be our Own in two Respects. 1. Because they Are God's;
and the most rightful Possessors among Men, are but Stewards. 2. Because in the Law those things are only styled propria, our Own, which will stay with us, which are in our Power,
and the most rightful Possessors' among Men, Are but Stewards. 2. Because in the Law those things Are only styled propria, our Own, which will stay with us, which Are in our Power,
Now Worldly Riches, in a Moral account, are of this last Sort, Wild and Uncertain, no man is Secure of them, with any Care or Providence can hedge them in, But they make them Wings, as Solomon says, and fly away ;
Now Worldly Riches, in a Moral account, Are of this last Sort, Wild and Uncertain, no man is Secure of them, with any Care or Providence can hedge them in, But they make them Wings, as Solomon Says, and fly away;
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they perish, or by a Secret Decree, pass to an other Master. On these Considerations therefore, when ever we bestow a Charity, or any other Pious Benefaction;
they perish, or by a Secret decree, pass to an other Master. On these Considerations Therefore, when ever we bestow a Charity, or any other Pious Benefaction;
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and we may say of our Alms, if we speak strictly, what Christ did of the Sitting at his Right hand and his Left in his Kingdom, They are not mine to give.
and we may say of our Alms, if we speak strictly, what christ did of the Sitting At his Right hand and his Left in his Kingdom, They Are not mine to give.
No, but if as the False Steward made Provision for his approaching Poverty at his Lord's Charges, we shall take of God's Abundance, of which he has made us his Stewards,
No, but if as the False Steward made Provision for his approaching Poverty At his Lord's Charges, we shall take of God's Abundance, of which he has made us his Stewards,
if we make Riches (which are commonly a Snare, and lead so many to Perdition) conduce to bring us to the Kingdom of Heaven, God, who is our Lord and Master, will applaud this Divine Craft in us;
if we make Riches (which Are commonly a Snare, and led so many to Perdition) conduce to bring us to the Kingdom of Heaven, God, who is our Lord and Master, will applaud this Divine Craft in us;
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And Jacob found this Course successful in appeasing his Brother Esau 's wrath. God himself is pleased with Offerings and Sacrifices, with Alms and Oblations:
And Jacob found this Course successful in appeasing his Brother Esau is wrath. God himself is pleased with Offerings and Sacrifices, with Alms and Oblations:
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'Tis the Practice in a great Part of Christendome, to give away large Estates and Possessions to lusty Men to sing Latine Prayers in behalf of the Living and the Dead, which the one hear not,
It's the Practice in a great Part of Christendom, to give away large Estates and Possessions to lusty Men to sing Latin Prayers in behalf of the Living and the Dead, which the one hear not,
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the greatest Sterility sends forth the richest Crop. And so I pass to my last Particular, The End of the Policy, That they may receive you into Everlasting Habitations.
the greatest Sterility sends forth the Richest Crop. And so I pass to my last Particular, The End of the Policy, That they may receive you into Everlasting Habitations.
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we shall not trust to a Deceitful Policy, if we promise our selves, that those that are rejected and cast into Hell, may assist us to the attaining of Heaven;
we shall not trust to a Deceitful Policy, if we promise our selves, that those that Are rejected and cast into Hell, may assist us to the attaining of Heaven;
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When Alphonso (the Good King of Arragon, who gave so much in Charity) was ask'd, What he intended, in such vast Donations, to reserve for himself? answer'd, Ea ipsa quae dono, the very things that I give.
When Alphonso (the Good King of Aragon, who gave so much in Charity) was asked, What he intended, in such vast Donations, to reserve for himself? answered, Ea ipsa Quae Dono, the very things that I give.
yet at that Day, when Mens Words and Works shall be rewarded according to their Merit, the Words of King Alphonso will be found to have no less Wisdom in them, than Bounty:
yet At that Day, when Men's Words and Works shall be rewarded according to their Merit, the Words of King Alphonso will be found to have no less Wisdom in them, than Bounty:
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and must not look upon themselves as exempted from the Duties of Charity. Acts 3.6. says St Peter, Gold and Silver have I none, but such as I have, give I thee.
and must not look upon themselves as exempted from the Duties of Charity. Acts 3.6. Says Saint Peter, Gold and Silver have I none, but such as I have, give I thee.
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And if those that count themselves the most Indigent, did compute, what pass'd through their Hands in a Year, (as Seneca says of Mens Time, Non exiguum temporis habemus, sed multum perdimus, We have not little Time,
And if those that count themselves the most Indigent, did compute, what passed through their Hands in a Year, (as Senecca Says of Men's Time, Non exiguum Temporis habemus, sed multum perdimus, We have not little Time,
How much wiser Tenants are we, than Christians? Patentees, than Heirs of Glory? We are all assured, that the Day of Death, the Dissolution of these Earthly Tabernacles, will come;
How much Wiser Tenants Are we, than Christians? Patentees, than Heirs of Glory? We Are all assured, that the Day of Death, the Dissolution of these Earthly Tabernacles, will come;
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Had the Rich Man in the Parable had leave to return out of Hell, to have acted his Life a second time over upon Earth, he would not have deserved to have been call'd Fool again,
Had the Rich Man in the Parable had leave to return out of Hell, to have acted his Life a second time over upon Earth, he would not have deserved to have been called Fool again,
but to be derided when they are fallen into it? In the mean time let our Adversaries triumph in the Victories they obtain by their threefold Machinations, Parley, Violence, and Stratagem: for though they sometimes prevail upon Unstable Souls, prepar'd by their own Vanity for Ruine,
but to be derided when they Are fallen into it? In the mean time let our Adversaries triumph in the Victories they obtain by their threefold Machinations, Parley, Violence, and Stratagem: for though they sometime prevail upon Unstable Souls, prepared by their own Vanity for Ruin,
So it was to destroy them Finally and Vtterly. For as our Lord says of the Providence of the Children of this World in Temporal things, That they are Wiser than the Children of Light:
So it was to destroy them Finally and Utterly. For as our Lord Says of the Providence of the Children of this World in Temporal things, That they Are Wiser than the Children of Light:
Thirdly, The Ways which the Enemies of David took to effect his Destruction, are exprest to be three, Parley, Violence, and Stratagem. Parley is implyed at the first Verse, In the Lord put I my trust,
Thirdly, The Ways which the Enemies of David took to Effect his Destruction, Are expressed to be three, Parley, Violence, and Stratagem. Parley is employed At the First Verse, In the Lord put I my trust,
Stratagem is mentioned ver. 3. For lo, the Wicked bend their Bow, they make ready their Arrow upon the String, that they may privily shoot at the Vpright in heart.
Stratagem is mentioned for. 3. For lo, the Wicked bend their Bow, they make ready their Arrow upon the String, that they may privily shoot At the Upright in heart.
And now before we proceed any further, if we shall compare the Machinations of the Enemies of our Israel this Day, with those of the Enemies of David ;
And now before we proceed any further, if we shall compare the Machinations of the Enemies of our Israel this Day, with those of the Enemies of David;
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if we stretch Plot upon Plot, and Conspiracy upon Conspiracy, as Elijah stretcht himself upon the dead Child, we shall find, that not only Limb answers to Limb,
if we stretch Plot upon Plot, and conspiracy upon conspiracy, as Elijah stretched himself upon the dead Child, we shall find, that not only Limb answers to Limb,
It was not for their Interest to set up Baal against Jehovah, Dagon against the God of Israel: but as it was Jeroboam 's interest to set up the Calves and High Places against the Temple and Altar at Jerusalem ;
It was not for their Interest to Set up Baal against Jehovah, Dagon against the God of Israel: but as it was Jeroboam is Interest to Set up the Calves and High Places against the Temple and Altar At Jerusalem;
not only, I say, to make a total Destruction, but to destroy Totally. And the same was the Design of our Enemies, only whereas the Malice of David 's Enemies was weak and insignificant, they being Aliens, and at a Distance;
not only, I say, to make a total Destruction, but to destroy Totally. And the same was the Design of our Enemies, only whereas the Malice of David is Enemies was weak and insignificant, they being Aliens, and At a Distance;
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The Grecians were ten Years in ruining Troy: and when our Lord said, Destroy this Temple, and I will rear it again in three days, the Jews supposing he spoke of the Temple of Stone, which was forty and six Years a building, heard his words as a Prodigy.
The Greeks were ten years in ruining Troy: and when our Lord said, Destroy this Temple, and I will rear it again in three days, the jews supposing he spoke of the Temple of Stone, which was forty and six years a building, herd his words as a Prodigy.
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but as the Historian says of the Contentions Rome had in her Minority with the Veii and the Gabii, and other petty Townships her Neighbours, that they were but as the Squabbles of little Children about the Lap of their Mother, not like those she had afterwards with Carthage, and other potent States, which were like the Fatal Dissentions of grown Men, which seldom end without the Blood of the one or the other Party.
but as the Historian Says of the Contentions Room had in her Minority with the Veii and the Gabii, and other Petty Townships her Neighbours, that they were but as the Squabbles of little Children about the Lap of their Mother, not like those she had afterwards with Carthage, and other potent States, which were like the Fatal Dissensions of grown Men, which seldom end without the Blood of the one or the other Party.
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and the like) that their Exceptions were but lucta circa matrem, as the Brabbles and Wranglings of Children standing about the Lap of their Mother, not like the Mortal Enmities of those that plotted against us this day, whom nothing could satisfie, but the Destruction of our Foundations, and that Totally and Finally.
and the like) that their Exceptions were but Lucta circa matrem, as the Brabbles and Wranglings of Children standing about the Lap of their Mother, not like the Mortal Enmities of those that plotted against us this day, whom nothing could satisfy, but the Destruction of our Foundations, and that Totally and Finally.
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But while both Papist and Puritan stick at nothing, though never so impious, to subvert the Foundations of our truly pure and holy Religion, they plainly demonstrate, they have subverted in their own Hearts the Fundamental Principles of Christianity it self. But to proceed.
But while both Papist and Puritan stick At nothing, though never so impious, to subvert the Foundations of our truly pure and holy Religion, they plainly demonstrate, they have subverted in their own Hearts the Fundamental Principles of Christianity it self. But to proceed.
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and to compose Differences in an amicable Way, and Book-Combats have been ever held consistent with a State of Peace: but more Mischief has been done by this Close and Covert,
and to compose Differences in an amicable Way, and Book-Combats have been ever held consistent with a State of Peace: but more Mischief has been done by this Close and Covert,
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How many were the Attempts of Rome in this kind upon our Glorious Queen Elizabeth at her first coming to the Crown? how many flattering Epistles were there sent her from that See? how many fatherly Admonitions? What tender Care exprest for her Souls good? What Sollicitude for her Temporal? How were the Treasures, i. e. the Cheats of that Church offered to be commanded by her? its Usurpt Authority to be put upon the Tenter for her accommodation? She might have marry'd Philip King of Spain her Brother,
How many were the Attempts of Room in this kind upon our Glorious Queen Elizabeth At her First coming to the Crown? how many flattering Epistles were there sent her from that See? how many fatherly Admonitions? What tender Care expressed for her Souls good? What Solicitude for her Temporal? How were the Treasures, i. e. the Cheats of that Church offered to be commanded by her? its Usurped authority to be put upon the Tenter for her accommodation? She might have married Philip King of Spain her Brother,
And then he betook himself to the second Means, that of Violence. But, Good God! how great was now the Change? all the late harmonious Courtship was turn'd into Harshness and Discord;
And then he betook himself to the second Means, that of Violence. But, Good God! how great was now the Change? all the late harmonious Courtship was turned into Harshness and Discord;
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nothing but Fulminations, Excommunications, Interdictions, which may be call'd Rome 's Spiritual Violence. Foreign Princes were stirr'd up against the Queen, open Invasions set on foot by Sea and Land, secret Conspiracies plotted at home;
nothing but Fulminations, Excommunications, Interdictions, which may be called Room is Spiritual Violence. Foreign Princes were stirred up against the Queen, open Invasions Set on foot by Sea and Land, secret Conspiracies plotted At home;
Insurrections, Poysonings, Assassinations, Treasons of all kinds fomented and encouraged: which by Divine Providence being also rendred bruta Fulmina, idle Thunder, that made a Noise,
Insurrections, Poisonings, Assassinations, Treasons of all Kinds fomented and encouraged: which by Divine Providence being also rendered bruta thunderbolts, idle Thunder, that made a Noise,
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Bows and Arrows are an antiquated and despicable Artillery in these days, being so far out-done by the Newer and rarer Invention of Execution and Cruelty, Guns, that they deserve not to be named for destroying Foundations, to be compared with the Still, and, for a time, Silent Battery in the Cave ;
Bows and Arrows Are nias antiquated and despicable artillery in these days, being so Far outdone by the Newer and rarer Invention of Execution and Cruelty, Guns, that they deserve not to be nam for destroying Foundations, to be compared with the Still, and, for a time, Silent Battery in the Cave;
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The Jebusites were but rude and ignorant Engineers in comparison of those, who but with a little Change bear their Name, the Jesuites: these indeed are great Workers in Darkness, none ever before them delved so deep to undermine Foundations;
The Jebusites were but rude and ignorant Engineers in comparison of those, who but with a little Change bear their Name, the Jesuits: these indeed Are great Workers in Darkness, none ever before them delved so deep to undermine Foundations;
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And now if we ask here, Why was all this Transport of Rage and Fury against us? Why all this restless and unwearied Malice? 'Twas still for the same Reasons that the Enemies of David were set on fire against him.
And now if we ask Here, Why was all this Transport of Rage and Fury against us? Why all this restless and unwearied Malice? 'Twas still for the same Reasons that the Enemies of David were Set on fire against him.
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namely, their Images, detected their forged Miracles, degraded their Mock-Saints, their Hypochondriack St Anthony, their Fanatical St Francis, their Bedlam Ignatius, their Chimera Giant St Christopher, &c. and they could find no peace or rest in their Spirit, till they had restored these to their former Credit and Reputation,
namely, their Images, detected their forged Miracles, degraded their Mock-Saints, their Hypochondriac Saint Anthony, their Fanatical Saint Francis, their Bedlam Ignatius, their Chimera Giant Saint Christopher, etc. and they could find no peace or rest in their Spirit, till they had restored these to their former Credit and Reputation,
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And by this we may see what would have been our Condition, in case our Adversaries could have brought about their Design? For as the Jebusites were Idolaters,
And by this we may see what would have been our Condition, in case our Adversaries could have brought about their Design? For as the Jebusites were Idolaters,
as well as the rest of the Canaanites, and the Lame and the Blind with which they braved David, and defy'd the Host of Israel, were (as the most Learned conjecture) their Tutelar Gods, Telesmatical or Magical Images: So our Adversaries, however they seek to purge themselves with their Distinctions, are gross Idolaters:
as well as the rest of the Canaanites, and the Lame and the Blind with which they braved David, and defied the Host of Israel, were (as the most Learned conjecture) their Tutelar God's, Telesmatical or Magical Images: So our Adversaries, however they seek to purge themselves with their Distinctions, Are gross Idolaters:
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And, First, In regard that our Mountain is a Clear Mountain, enlightned by the bright Beams of the Word of God, which darts its Rays into every Corner of it:
And, First, In regard that our Mountain is a Clear Mountain, enlightened by the bright Beams of the Word of God, which darts its Rays into every Corner of it:
for 'tis not possible that any with their Reason about them should make any long Progress, where they meet so many gross Scandals or Stumbling-Blocks at every step:
for it's not possible that any with their Reason about them should make any long Progress, where they meet so many gross Scandals or Stumbling-Blocks At every step:
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where they see the Scripture not only misinterpreted in some hard places, but in the most Easie industriously perverted to Countenance the foulest Errours, even Idolatry it self;
where they see the Scripture not only Misinterpreted in Some hard places, but in the most Easy industriously perverted to Countenance the Foulest Errors, even Idolatry it self;
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and after they have swallow'd whole so many Contradictions no less to humane Reason, than to Divine Writ, where they are obliged to believe, that the Church which imposes these Monsters, cannot Erre ;
and After they have swallowed Whole so many Contradictions no less to humane Reason, than to Divine Writ, where they Are obliged to believe, that the Church which imposes these Monsters, cannot Err;
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Secondly, As our Mountain is a Lightsome and Clear Mountain, so 'tis also a Safe: whereas that of our Adversaries may be likened to the Hills of Robbers, which the Psalmist speaks of, where nothing is heard of but Depredations, the continual Pillaging and spoiling of Travellers;
Secondly, As our Mountain is a Lightsome and Clear Mountain, so it's also a Safe: whereas that of our Adversaries may be likened to the Hills of Robbers, which the Psalmist speaks of, where nothing is herd of but Depredations, the continual Pillaging and spoiling of Travellers;
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and who shall look no further than our English Chronicle, will find, that the Vniversal Pastor, when he exercised his Usurp'd and Tyrannical Power in this Realm, was not content to fleece his Sheep only,
and who shall look no further than our English Chronicle, will find, that the Universal Pastor, when he exercised his Usurped and Tyrannical Power in this Realm, was not content to fleece his Sheep only,
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And sad was the Condition of this Nation, when upon every great Controversie to be judged, every great Preferment to be collated, every great Sin to be absolved, men were transferr'd to the See of Rome, corpus cum causa, themselves as well as their Cause;
And sad was the Condition of this nation, when upon every great Controversy to be judged, every great Preferment to be collated, every great since to be absolved, men were transferred to the See of Room, corpus cum causa, themselves as well as their Cause;
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We may therefore say of those that affect to be Proselytes to this Mountain, what St Paul says of the Corinthians, That they more gladly submitted to those that took of them, that brought them into bondage,
We may Therefore say of those that affect to be Proselytes to this Mountain, what Saint Paul Says of the Corinthians, That they more gladly submitted to those that took of them, that brought them into bondage,
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Or else we may upbraid them, as the Prophet Hosea did Ephraim, Ephraim is like a silly Dove without heart, they call to Egypt, they go to Assyria, i. e.
Or Else we may upbraid them, as the Prophet Hosea did Ephraim, Ephraim is like a silly Dove without heart, they call to Egypt, they go to Assyria, i. e.
Some Material and Visible, as Fortresses, Armies, Rocks, Mountains, &c. Others Immaterial, and visible only in practice, as Laws Civil and Ecclesiastical, which are its Moral Fortifications:
some Material and Visible, as Fortresses, Armies, Rocks, Mountains, etc. Others Immaterial, and visible only in practice, as Laws Civil and Ecclesiastical, which Are its Moral Fortifications:
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for the Laws of a Land support it no less than its People, Wealth, Bulwarks; and whoever seeks to subvert these, though he attempts nothing against the Magazines and Strong-holds,
for the Laws of a Land support it no less than its People, Wealth, Bulwarks; and whoever seeks to subvert these, though he attempts nothing against the Magazines and Strongholds,
There is also an Invisible Foundation of a State, which is God's Favour and Defence, pointed at by the Prophet Isaiah, Chap. 4. ver. 5. in these words, Over all the Glory shall be Defence.
There is also an Invisible Foundation of a State, which is God's Favour and Defence, pointed At by the Prophet Isaiah, Chap. 4. ver. 5. in these words, Over all the Glory shall be Defence.
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And thus as Ezekiel 's Vision was rota in rota, a wheel in a wheel; so David 's Foundation was Fundamentum in Fundamento, a Foundation upon a Foundation.
And thus as Ezekielem is Vision was rota in rota, a wheel in a wheel; so David is Foundation was Fundamentum in Fundamento, a Foundation upon a Foundation.
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For if it were not so, That the Lord regarded the Righteous, this great Incongruity would produce another great Incongruity and Irregularity, The Righteous, as the Psalmist says, would put their hand to Iniquity, i e.
For if it were not so, That the Lord regarded the Righteous, this great Incongruity would produce Another great Incongruity and Irregularity, The Righteous, as the Psalmist Says, would put their hand to Iniquity, i e.
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And the truth is, that which is said of Temporal Kingdoms, Justitia Thronum firmat, Justice supports the Throne, may be affirmed of God's Spiritual Kingdom in the World, his Justice and Goodness establishes his Dominion in the Hearts of Men.
And the truth is, that which is said of Temporal Kingdoms, Justitia throne firmate, justice supports the Throne, may be affirmed of God's Spiritual Kingdom in the World, his justice and goodness establishes his Dominion in the Hearts of Men.
and not only Israel, as the Psalmist says, but all that put their Trust in the Lord, shall be as Mount Sion, which shall not be removed, but standeth fast for ever.
and not only Israel, as the Psalmist Says, but all that put their Trust in the Lord, shall be as Mount Sion, which shall not be removed, but Stands fast for ever.
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and what is this, but to be Founded on God himself? And 'tis our Reliance on this our Invisible Foundation, which makes us with David not to fear the Designs of our Enemies upon our Material and Visible.
and what is this, but to be Founded on God himself? And it's our Reliance on this our Invisible Foundation, which makes us with David not to Fear the Designs of our Enemies upon our Material and Visible.
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and no Church can boast more truly than ours, That 'tis built upon the Foundation of the Apostles and Prophets, Christ himself being the Chief Corner-Stone ;
and no Church can boast more truly than ours, That it's built upon the Foundation of the Apostles and prophets, christ himself being the Chief Corner-Stone;
he has not only founded us By, but On himself. He brought us one of the first of the Nations out of the Darkness of Paganism to the Light of the Gospel;
he has not only founded us By, but On himself. He brought us one of the First of the nations out of the Darkness of Paganism to the Light of the Gospel;
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We may compare our Political Foundations also with Israels. But be our Material or Moral Foundations what they will, our Invisible is the same with theirs:
We may compare our Political Foundations also with Israel's. But be our Material or Moral Foundations what they will, our Invisible is the same with theirs:
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But on the other side, if he be the Rock and Defence, if he be the Sion himself unto Jerusalem, no Force, no Stratagem whatsoever can prevail against it,
But on the other side, if he be the Rock and Defence, if he be the Sion himself unto Jerusalem, no Force, no Stratagem whatsoever can prevail against it,
David, beside his Rock, as ye have heard, had the Rock of his Rock, namely, his God. 'Tis the Invisible Divine Foundation that is the Security of the Visible.
David, beside his Rock, as you have herd, had the Rock of his Rock, namely, his God. It's the Invisible Divine Foundation that is the Security of the Visible.
But how! some will say, not possible to destroy their Foundations? Why, Commanders will affirm, that no Place is impregnable, and consequently, that there are no Foundations but may be destroyed.
But how! Some will say, not possible to destroy their Foundations? Why, Commanders will affirm, that no Place is impregnable, and consequently, that there Are no Foundations but may be destroyed.
I answer, That this is not to be admitted, Unlawful Remedies come not so much as into the Consultation of the Righteous, be their Distress never so great;
I answer, That this is not to be admitted, Unlawful Remedies come not so much as into the Consultation of the Righteous, be their Distress never so great;
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the one by Shame, and the other by a Soft Education. Such an Utter Distress as this the Words of my Text imply, they being a Negative by way of Question, which is the strongest kind of Negative.
the one by Shame, and the other by a Soft Education. Such an Utter Distress as this the Words of my Text imply, they being a Negative by Way of Question, which is the Strongest kind of Negative.
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and so David and other Righteous men, in case their Foundations be destroyed, may make some shift, they may fly as a Bird to the Mountain of their Enemies.
and so David and other Righteous men, in case their Foundations be destroyed, may make Some shift, they may fly as a Bird to the Mountain of their Enemies.
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in the Reformation of whatsoever is contrary to the Divine Will in us, and the like, 'Tis not enough therefore that our Streets resound with Festivity and Joy,
in the Reformation of whatsoever is contrary to the Divine Will in us, and the like, It's not enough Therefore that our Streets resound with Festivity and Joy,
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and the Gratitude that dwells in our Hearts, and which ought chiefly to be shew'd in the Duties of Religion, in the Acts of Mercy and Charity in a Day of Mercy and Deliverance;
and the Gratitude that dwells in our Hearts, and which ought chiefly to be showed in the Duties of Religion, in the Acts of Mercy and Charity in a Day of Mercy and Deliverance;
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by giving up our selves to his Service, and so forth. For though 'tis impossible to solemnize Publick Joy and Thanksgiving, without Publick Expressions of them:
by giving up our selves to his Service, and so forth. For though it's impossible to solemnize Public Joy and Thanksgiving, without Public Expressions of them:
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yet we may vindicate the Prerogative given to a Disciple in my Text, against the Shew of Wisdom, in Will-Worship and Humility, practis'd in the Church of Rome. For we who are rightly instructed in the Close Conjunction of the Father and the Son, that teach he is both God and Man, know it is indifferent,
yet we may vindicate the Prerogative given to a Disciple in my Text, against the Show of Wisdom, in Will-Worship and Humility, practised in the Church of Room. For we who Are rightly instructed in the Close Conjunction of the Father and the Son, that teach he is both God and Man, know it is indifferent,
and we may say of such a Diffidence, what one says of the like in humane Alliance, — peccat, Qui commendandum se putat esse suis, he sins against the Right of Kindred, that thinks he needs to be recommended to his own Relations.
and we may say of such a Diffidence, what one Says of the like in humane Alliance, — peccat, Qui commendandum se putat esse suis, he Sins against the Right of Kindred, that thinks he needs to be recommended to his own Relations.
Those that believe that Jesus is the Christ, as the Apostle says, are born of God, and begotten of his Spirit, and they need no other Advocate to speak for them,
Those that believe that jesus is the christ, as the Apostle Says, Are born of God, and begotten of his Spirit, and they need no other Advocate to speak for them,
and these use not to implore the help of Servants, but being first in Power and Place themselves, go directly and boldly to the Throne of the King their Father: as St Paul, Heb. 4.16. encourages the Faithful to do, Let us come boldly, says he, to the Throne of Grace:
and these use not to implore the help of Servants, but being First in Power and Place themselves, go directly and boldly to the Throne of the King their Father: as Saint Paul, Hebrew 4.16. encourages the Faithful to do, Let us come boldly, Says he, to the Throne of Grace:
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And this being the blessed Condition not only of the first Disciples, but of all true Believers since, I cannot chuse but take Occasion from hence to say, That those Christians are not sensible of their own Priviledge and Dignity, that go a Compass to God,
And this being the blessed Condition not only of the First Disciples, but of all true Believers since, I cannot choose but take Occasion from hence to say, That those Christians Are not sensible of their own Privilege and Dignity, that go a Compass to God,
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How was that? in what fashion did he afterwards shew them plainly of the Father? By his Charismata, the miraculous Gifts of the Holy Ghost which they received from him,
How was that? in what fashion did he afterwards show them plainly of the Father? By his Charismata, the miraculous Gifts of the Holy Ghost which they received from him,
But Christ 's Care of his Disciples and kindness to them will be seen yet more in the Unlimited Measure in which they were promised God's Favour, exprest in these Words, Whatsoever ye shall ask — he will give it you.
But christ is Care of his Disciples and kindness to them will be seen yet more in the Unlimited Measure in which they were promised God's Favour, expressed in these Words, Whatsoever you shall ask — he will give it you.
with St Augustine to desire to see Christum in ore, Christ's natural face again, while he enjoyed Christum in Patre, Christ in the power and presence of the Father.
with Saint Augustine to desire to see Christ in over, Christ's natural face again, while he enjoyed Christ in Patre, christ in the power and presence of the Father.
and if it were a happiness to follow the Son, it must be yet a higher Felicity to be Favourites to the Father, of whom the whole Family of Heaven and Earth is named.
and if it were a happiness to follow the Son, it must be yet a higher Felicity to be Favourites to the Father, of whom the Whole Family of Heaven and Earth is nam.
Not willing therefore to force their Reason either by his Argumentation or Authority, he let this Mystery alone to be revealed in due time by the Holy Ghost,
Not willing Therefore to force their Reason either by his Argumentation or authority, he let this Mystery alone to be revealed in due time by the Holy Ghost,
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and those to whom it was a hard Saying, That they should eat his Flesh and drink his Bloud, would have thought it a much harder to have heard, That he was the Eternal God,
and those to whom it was a hard Saying, That they should eat his Flesh and drink his Blood, would have Thought it a much harder to have herd, That he was the Eternal God,
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but sends them from his Humane Nature, as I may say, to meet them again in his Divine. And this is the true Importance of his sending them to the Father:
but sends them from his Humane Nature, as I may say, to meet them again in his Divine. And this is the true Importance of his sending them to the Father:
And then for those that depend and hang on Christ in hopes only of Preferment in his Imagin'd Temporal Kingdom, if his Followers for the Loaves, his Disciples,
And then for those that depend and hang on christ in hope's only of Preferment in his Imagined Temporal Kingdom, if his Followers for the Loaves, his Disciples,
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but being Indifferent to Worldly things, and wholly resign'd to God's good Will and Pleasure, they can think it reasonable, that the Ends of his Providence,
but being Indifferent to Worldly things, and wholly resigned to God's good Will and Pleasure, they can think it reasonable, that the Ends of his Providence,
and the other Sanguine Folly and Credulity, that it is fit for him to grant whatever is desired, spring from one and the same Root, viz. the Immoderate Love of Earthly things:
and the other Sanguine Folly and Credulity, that it is fit for him to grant whatever is desired, spring from one and the same Root, viz. the Immoderate Love of Earthly things:
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nor yet, should it be so that their righteous Requests succeeded not to their Expectation, are they to stagger in their Faith like Cato, who because his honest Vows for Pompey and the Commonwealth were not heard against the Usurpation of Caesar, doubted of a Providence.
nor yet, should it be so that their righteous Requests succeeded not to their Expectation, Are they to stagger in their Faith like Cato, who Because his honest Vows for Pompey and the Commonwealth were not herd against the Usurpation of Caesar, doubted of a Providence.
For in case their Petitions are retarded, or not answered in kind, it becomes not Christians presently to entertain thoughts like the Heathen, who were perswaded that the Winds had power to scatter their Prayers before they reach'd Heaven, Terribilis { que } Notus jactat mea verba precesque:
For in case their Petitions Are retarded, or not answered in kind, it becomes not Christians presently to entertain thoughts like the Heathen, who were persuaded that the Winds had power to scatter their Prayers before they reached Heaven, Terrible { que } Notus jactat mea verba precesque:
We must not therefore liken God to Antigonus King of Macedon, that was Sir-named NONLATINALPHABET, or the Giver, for giving much in Words and little in Deeds,
We must not Therefore liken God to Antigonus King of Macedon, that was Surnamed, or the Giver, for giving much in Words and little in deeds,
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nor yet to the Mistakes or Weaknesses of those that are Pious and Righteous, yet it reaches to all their great and important Concerns, to all that is behoof ful and best for them, that 'tis commensurate to God's Goodness and Wisdom;
nor yet to the Mistakes or Weaknesses of those that Are Pious and Righteous, yet it reaches to all their great and important Concerns, to all that is behoof full and best for them, that it's commensurate to God's goodness and Wisdom;
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And on this account 'tis said, Heb. 5.7. of our Lord's praying that the Cup of his Passion might pass from him, That he was heard in that he fear'd, though God made him drink up the very Dregs of that bitter Potion.
And on this account it's said, Hebrew 5.7. of our Lord's praying that the Cup of his Passion might pass from him, That he was herd in that he feared, though God made him drink up the very Dregs of that bitter Potion.
And 'twas with this purpose of conferring a Greater Benefit than was ask'd, that God denied St Paul praying thrice, that the Thorn in his Flesh might be taken away:
And 'twas with this purpose of conferring a Greater Benefit than was asked, that God denied Saint Paul praying thrice, that the Thorn in his Flesh might be taken away:
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and which undoubtedly he would have desired before it, if he had understood it: and thus 'tis said again, Non tribuit quod vellem, ut tribuat quod mallem ;
and which undoubtedly he would have desired before it, if he had understood it: and thus it's said again, Non tribuit quod vellem, ut tribuat quod Mallem;
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If a Child aks of his Father a Fish, says our Lord, will he give him a Serpent? Or if he asks a Serpent instead of a Fish, will he give him a Serpent? The Gentiles indeed complained, that their Gods, which were Devils, easily granted them Evil things,
If a Child aks of his Father a Fish, Says our Lord, will he give him a Serpent? Or if he asks a Serpent instead of a Fish, will he give him a Serpent? The Gentiles indeed complained, that their God's, which were Devils, Easily granted them Evil things,
For if such a present certain Impetration of all things of this Life did attend every true Christian Professor, that their Prayers were answered with a Miracle, who would not be a Professor or Believer on these Terms? and what Praise were it to be a Believer? The Congregation of the Faithful would be encreased on this account,
For if such a present certain Impetration of all things of this Life did attend every true Christian Professor, that their Prayers were answered with a Miracle, who would not be a Professor or Believer on these Terms? and what Praise were it to be a Believer? The Congregation of the Faithful would be increased on this account,
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And if Miracles were to be perform'd at the asking of every Follower of Christ, if every Prophet or Preacher of the Gospel in these days might divide the Sea,
And if Miracles were to be performed At the asking of every Follower of christ, if every Prophet or Preacher of the Gospel in these days might divide the Sea,
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For, 1. Such was the Power of a Disciple by Prayer upon Earth, that he could cast out Devils, chase away all Diseases, heal all Infirmities, call the Dead out of their Grave,
For, 1. Such was the Power of a Disciple by Prayer upon Earth, that he could cast out Devils, chase away all Diseases, heal all Infirmities, call the Dead out of their Grave,
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And why so? Because he had pray'd, and God had given him the Lives of them that sail'd with him. 3. Such was his Power in Heaven, that the Holy Ghost stood press'd and ready,
And why so? Because he had prayed, and God had given him the Lives of them that sailed with him. 3. Such was his Power in Heaven, that the Holy Ghost stood pressed and ready,
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And though before the time of Christ, it was said, That 'twas not known, that God so hearkened to the Voice of a Man, as he did to Joshua commanding the Sun to stand still:
And though before the time of christ, it was said, That 'twas not known, that God so harkened to the Voice of a Man, as he did to joshua commanding the Sun to stand still:
but others also of the Apostles and first Planters of the Gospel made many earnest Supplications for Success to their Endeavours and Deliverance in their Persecutions,
but Others also of the Apostles and First Planters of the Gospel made many earnest Supplications for Success to their Endeavours and Deliverance in their Persecutions,
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But when we meet with such General and Unlimited Expressions, as this in my Text, Whatsoever ye shall ask, he will give it you, though we ought to look upon them as no more than what God is both able and willing to perform,
But when we meet with such General and Unlimited Expressions, as this in my Text, Whatsoever you shall ask, he will give it you, though we ought to look upon them as no more than what God is both able and willing to perform,
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For we must not imagine, because he promises according to the Greatness of his own Power and Goodness, that he promises according to the Extravagance of Mens Lusts and Phancies;
For we must not imagine, Because he promises according to the Greatness of his own Power and goodness, that he promises according to the Extravagance of Men's Lustiest and Fancies;
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First, If it be Righteous, Righteous in the Matter, Righteous in the End, and Righteous in the Manner of the Petition. 1. Righteous in the Matter, if it be something Pious or Charitable that is pray'd for, something for God's Honour,
First, If it be Righteous, Righteous in the Matter, Righteous in the End, and Righteous in the Manner of the Petition. 1. Righteous in the Matter, if it be something Pious or Charitable that is prayed for, something for God's Honour,
and an Indecorum that is reprovable, and not rewardable, as 'tis said, indecorum est ei curare de cibo, qui militat de regno, Care of the Belly and the Kitchin, ill becomes him, that is in pursuance of a Kingdom.
and an Indecorum that is reprovable, and not rewardable, as it's said, indecorum est ei curare de Cibo, qui militat de regno, Care of the Belly and the Kitchen, ill becomes him, that is in pursuance of a Kingdom.
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3. Righteous in the Manner, if men lift up pure and holy Hands, sincere and faithful Hearts, without Hypocrisie and without Presumption, neither doubting nor tempting God: constant, but with resignation; devout, but yet humble;
3. Righteous in the Manner, if men lift up pure and holy Hands, sincere and faithful Hearts, without Hypocrisy and without Presumption, neither doubting nor tempting God: constant, but with resignation; devout, but yet humble;
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his Kingdom is not to be storm'd after the manner the Poets feign'd the Giants to assault Olympus, but to be conquered by Submission, Duty, and Devotion;
his Kingdom is not to be stormed After the manner the Poets feigned the Giants to assault Olympus, but to be conquered by Submission, Duty, and Devotion;
And a thing may be supposed to be ask'd according to his Will three Ways. 1. If it be not contrary to his Decrees, something which he has predetermined:
And a thing may be supposed to be asked according to his Will three Ways. 1. If it be not contrary to his Decrees, something which he has predetermined:
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So that the true Quatenus, or Reason of the Return of men's Prayers, the Secret wherein their Strength lyes (as Samson 's did in his Hair) is their Discipleship to Christ, or in other words, their doing the Will of God:
So that the true Quatenus, or Reason of the Return of men's Prayers, the Secret wherein their Strength lies (as samson is did in his Hair) is their Discipleship to christ, or in other words, their doing the Will of God:
When mere Nominal Christians present themselves before God in the Congregation of Believers, 'tis but as Satan intruded ( Job 1.) among the Sons of God, they are of their Company, but not of their Number;
When mere Nominal Christians present themselves before God in the Congregation of Believers, it's but as Satan intruded (Job 1.) among the Sons of God, they Are of their Company, but not of their Number;
those, I say, that regard not the Words of his Commandments, nor understand the Voice of his Spirit, are to him also as Barbarians, as a People whose Language he understands not.
those, I say, that regard not the Words of his commandments, nor understand the Voice of his Spirit, Are to him also as Barbarians, as a People whose Language he understands not.
Vnto the Wicked, says God, What hast thou to do to declare my Statutes, or that thou shouldest take my Covenant into thy mouth, seeing thou hatest to be reformed, & c.? Such as these when they make their Prayers, add Sacriledge to Disobedience;
Unto the Wicked, Says God, What hast thou to do to declare my Statutes, or that thou Shouldst take my Covenant into thy Mouth, seeing thou Hatest to be reformed, & c.? Such as these when they make their Prayers, add Sacrilege to Disobedience;
and as they have corrupted themselves, they prophane the Ordinances of Religion; and God is not only deaf to their Devotion, but angry at their Presumption.
and as they have corrupted themselves, they profane the Ordinances of Religion; and God is not only deaf to their Devotion, but angry At their Presumption.
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Men themselves are not patient of such an Usage, that those that injure them (be they never so much their Near Relations) should importune them for the highest Benefits.
Men themselves Are not patient of such an Usage, that those that injure them (be they never so much their Near Relations) should importune them for the highest Benefits.
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And can we imagine that God should brook the bold and impudent Sollicitations of those that Sin against him, which are his only Enemies, be they Jews, or be they Christians? Esse Christianum grande est, non videri, as St Jerome says, 'tis a Blessed and Glorious Priviledge to be a Christian,
And can we imagine that God should brook the bold and impudent Solicitations of those that since against him, which Are his only Enemies, be they jews, or be they Christians? Esse Christian Grande est, non videri, as Saint Jerome Says, it's a Blessed and Glorious Privilege to be a Christian,
Though all the Favour Men receive from God is in the Name, or for the Sake or Merits of Christ, yet even that Meritorious and prevailing Name will benefit them nothing,
Though all the Favour Men receive from God is in the Name, or for the Sake or Merits of christ, yet even that Meritorious and prevailing Name will benefit them nothing,
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and no small Emphasis or Stress is to be put in this Particle [ Ye ] whatsover Ye shall ask, Ye that are my Disciples, Ye that have received me as coming from the Father, believed my Miracles and my Doctrine, rely'd upon my Promises, continu'd with me from the beginning to the end, notwithstanding the Scandal that so many others took at the Meanness of my Condition,
and no small Emphasis or Stress is to be put in this Particle [ You ] whatsoever You shall ask, You that Are my Disciples, You that have received me as coming from the Father, believed my Miracles and my Doctrine, relied upon my Promises, continued with me from the beginning to the end, notwithstanding the Scandal that so many Others took At the Meanness of my Condition,
no, nor yet to the mere titular Professors of Christianity, who (as the Jews of old cry'd, The Temple of the Lord, the Temple of the Lord, even when they were Idolaters and Apostates,
no, nor yet to the mere titular Professors of Christianity, who (as the jews of old cried, The Temple of the Lord, the Temple of the Lord, even when they were Idolaters and Apostates,
Saint Peter best interprets these Words [ in my Name ] Acts 3. when he cur'd the Lame man in the Name of Christ, His Name, says he, through Faith in his Name has made this man Strong.
Saint Peter best interprets these Words [ in my Name ] Acts 3. when he cured the Lame man in the Name of christ, His Name, Says he, through Faith in his Name has made this man Strong.
shews, that 'tis not the Vocal, but Vertual Using of his Name that prevails, If you abide in me, says he, and my Words in you, ye shall ask what you will,
shows, that it's not the Vocal, but Virtual Using of his Name that prevails, If you abide in me, Says he, and my Words in you, you shall ask what you will,
The Almighty and Wise God finds it not Expedient, while this World remains, continually to be giving outward and ocular Demonstrations, either of his Approbation of the Faithful,
The Almighty and Wise God finds it not Expedient, while this World remains, continually to be giving outward and ocular Demonstrations, either of his Approbation of the Faithful,
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and to those that are not Sanctify'd? The very Equity and Reason of the thing, that there should be a Day of Judgment, is a sufficient Demonstration that there shall be such a Day.
and to those that Are not Sanctified? The very Equity and Reason of the thing, that there should be a Day of Judgement, is a sufficient Demonstration that there shall be such a Day.
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nor in the Life to come he will make any Difference between the Righteous and the Wicked? What profit is it to believe a Redeemer or a Saviour, if there be no Salvation or Damnation? That there is a Holy Ghost, if in the Issue it shall be all one to those that are Sanctify'd,
nor in the Life to come he will make any Difference between the Righteous and the Wicked? What profit is it to believe a Redeemer or a Saviour, if there be no Salvation or Damnation? That there is a Holy Ghost, if in the Issue it shall be all one to those that Are Sanctified,
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And this being asserted by the mouth of Truth it self, and also the Fundamental Part of our Creed, which sustains its whole Frame and Fabrick, it will be sufficient thus to have illustrated it without bringing any Proofs of the Matter:
And this being asserted by the Mouth of Truth it self, and also the Fundamental Part of our Creed, which sustains its Whole Frame and Fabric, it will be sufficient thus to have illustrated it without bringing any Proofs of the Matter:
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and those who have hated heavenly things, and set their Affections on things below, corrupted themselves with the Vices of this Life, to use the Psalmists words, shall be turn'd into Hell.
and those who have hated heavenly things, and Set their Affections on things below, corrupted themselves with the Vices of this Life, to use the Psalmists words, shall be turned into Hell.
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Or else, as at the Creation, all things made but one Chaos, and appear'd to be but of one and the same Nature, till God by his Divine Power separated them,
Or Else, as At the Creation, all things made but one Chaos, and appeared to be but of one and the same Nature, till God by his Divine Power separated them,
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whatever their Callings and Employments be, they may be of the number of those that are taken, and not of those that are left. And let this suffice to be said of my first Observation, That at the last Day there shall be an exact Discrimination between the Righteous and the Wicked.
whatever their Callings and Employments be, they may be of the number of those that Are taken, and not of those that Are left. And let this suffice to be said of my First Observation, That At the last Day there shall be an exact Discrimination between the Righteous and the Wicked.
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prevent God's severe Sentence on their Misdeeds, by their own severe Condemnation of them before-hand; that whether they labour at the Mill, or in the Field;
prevent God's severe Sentence on their Misdeeds, by their own severe Condemnation of them beforehand; that whither they labour At the Mill, or in the Field;
So it shall arrive, to all those that have liv'd Anti-Christs, at the coming of Christ to Judgment, they shall no longer deceive, however successful their Cozenages have been in this Life.
So it shall arrive, to all those that have lived Anti-Christs, At the coming of christ to Judgement, they shall no longer deceive, however successful their Cozenages have been in this Life.
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Which brings me to my second general Part, The Case wherein the Commination in my Text shall take place, wherein both King and People are threatned to be consumed,
Which brings me to my second general Part, The Case wherein the Commination in my Text shall take place, wherein both King and People Are threatened to be consumed,
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Well therefore may we pray heartily and truly for our King, as the Romans were wont to pray flatteringly for their Tyrant-Emperours, Demas annos meos mihi, & addas Caesari, Take, O Jupiter, from the number of my Years,
Well Therefore may we pray heartily and truly for our King, as the Romans were wont to pray flatteringly for their Tyrant-Emperours, Demas annos meos mihi, & addas Caesari, Take, Oh Jupiter, from the number of my years,
And also the People of Rome, when upon the Election of just Numa they rejoyced, as Plutarch says, as if they had not only obtained a new King, but a new Kingdom.
And also the People of Room, when upon the Election of just Numa they rejoiced, as Plutarch Says, as if they had not only obtained a new King, but a new Kingdom.
that they that feared not Death as to their own Persons, might yet fear it reaching to those for whom they had a greater tenderness than for themselves.
that they that feared not Death as to their own Persons, might yet Fear it reaching to those for whom they had a greater tenderness than for themselves.
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And this made Lawgivers enact (for a further terrour to evil Workers) the destruction of Wives and Children for the offences of Fathers and Husbands, ut haberent aliquid quod timerent, qui mortem non timent ;
And this made Lawgivers enact (for a further terror to evil Workers) the destruction of Wives and Children for the offences of Father's and Husbands, ut haberent Aliquid quod timerent, qui mortem non Timent;
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No doubt, I say, but there are too many of these Sheba's in our Israel: But yet where ingenuity and natural goodness, honour and generosity are not quite extinguished by self-love and interest, there is in many men a care of others, their near Relations,
No doubt, I say, but there Are too many of these Sheba's in our Israel: But yet where ingenuity and natural Goodness, honour and generosity Are not quite extinguished by Self-love and Interest, there is in many men a care of Others, their near Relations,
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so many of those Illustrious Branches having been snatcht away of late Years in their Youth or Infancy, that we may compute our Annals by the Death of one or more of our Princes: the Royal House, Alas!
so many of those Illustrious Branches having been snatched away of late years in their Youth or Infancy, that we may compute our Annals by the Death of one or more of our Princes: the Royal House, Alas!
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and Atheism, the Vorago of all other Sects and Schisms, daily swallows up Popery and Fanaticism. Again, we hear plentiful Years complain'd of, that the People are impoverished by the great encrease of the Land;
and Atheism, the Vorago of all other Sects and Schisms, daily Swallows up Popery and Fanaticism. Again, we hear plentiful years complained of, that the People Are impoverished by the great increase of the Land;
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when private interest takes place in mens hearts before the Publick; when Trade, Vigour, and Industry languish, then this lingering Curse works and ferments.
when private Interest Takes place in men's hearts before the Public; when Trade, Vigour, and Industry languish, then this lingering Curse works and ferments.
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God practised the second way of destroying a whole Nation, when he consumed the Israelites in the Wilderness by such slow and lingring paces, that a new Generation was grown up by the time that the old was expired;
God practised the second Way of destroying a Whole nation, when he consumed the Israelites in the Wilderness by such slow and lingering paces, that a new Generation was grown up by the time that the old was expired;
And when the Kingdom was reduced to this State, may we not say, it was destroyed simul & semel? altogether and at once? both King and People? and that nothing remained of what had been,
And when the Kingdom was reduced to this State, may we not say, it was destroyed simul & semel? altogether and At once? both King and People? and that nothing remained of what had been,
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when he permitted the Bloud of our righteous Sovereign, after the slaughter of many thousands of his Loyal Subjects, to be spilled by the hands of execrable Villains,
when he permitted the Blood of our righteous Sovereign, After the slaughter of many thousands of his Loyal Subject's, to be spilled by the hands of execrable Villains,
The first way God practised, when he caused the ten Tribes and their King to be carried away captive by Shalmanezer into Assyria with a swift destruction:
The First Way God practised, when he caused the ten Tribes and their King to be carried away captive by Shalmanezer into Assyria with a swift destruction:
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yet so dreadful have been his Judgments, and so universal the Destruction he has wrought, that there will be no cause to say, There is an Hyperbole in the Commination in my Text.
yet so dreadful have been his Judgments, and so universal the Destruction he has wrought, that there will be no cause to say, There is an Hyperbole in the Commination in my Text.
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Now though God perhaps through the greatness of his Mercy, has never consumed a whole Nation in the fullest and strictest sense of either of these two Ways;
Now though God perhaps through the greatness of his Mercy, has never consumed a Whole nation in the Fullest and Strictest sense of either of these two Ways;
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] Why certainly, men will say, This is some Figurative Hyperbolical Speech, which carries not so much danger in it to be feared, as difficulty to be understood;
] Why Certainly, men will say, This is Some Figurative Hyperbolical Speech, which carries not so much danger in it to be feared, as difficulty to be understood;
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to think the things affirmed of it impossible, than to follow St Peter 's Advice and to consider what manner of Persons they ought to be, seeing the World shall be dissolved.
to think the things affirmed of it impossible, than to follow Saint Peter is advice and to Consider what manner of Persons they ought to be, seeing the World shall be dissolved.
and they seem even solicitous and industrious in describing the formidable Manner of it, to make in mens minds a deeper impression of the Terrours of the Lord, as the Apostle calls them.
and they seem even solicitous and Industria in describing the formidable Manner of it, to make in men's minds a Deeper impression of the Terrors of the Lord, as the Apostle calls them.
And as we have two Corporal Senses, or Inletts of Fear into the Soul, the Eye and the Ear, the Word of God makes the Terrours of Dooms-Day to consist in the Objects of both these Senses, viz. in fearful and amazing Sounds,
And as we have two Corporal Senses, or Inlets of fear into the Soul, the Eye and the Ear, the Word of God makes the Terrors of Dooms-Day to consist in the Objects of both these Senses, viz. in fearful and amazing Sounds,
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and the Moon red as Bloud, and the Stars shall fall, and the Heavens be roll'd up like a Scrole, &c. A Picture of such Horrour which no Phancy of Man could ever have drawn,
and the Moon read as Blood, and the Stars shall fallen, and the Heavens be rolled up like a Scroll, etc. A Picture of such Horror which no Fancy of Man could ever have drawn,
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And 'tis a General Perswasion of the Jews, that the Tryal of all Men at the Last Day shall be at Jerusalem: but not understanding, That the Dead shall be gathered together by the Office and Ministry of Angels, they say, That in whatever remoter Parts of the World they dye in their Dispersion, their Bodies, by the Power of God, shall be roll'd along through the inward and secret Parts of the Earth to Jerusalem, the Place assigned for their Resurrection,
And it's a General Persuasion of the jews, that the Trial of all Men At the Last Day shall be At Jerusalem: but not understanding, That the Dead shall be gathered together by the Office and Ministry of Angels, they say, That in whatever Remoter Parts of the World they die in their Dispersion, their Bodies, by the Power of God, shall be rolled along through the inward and secret Parts of the Earth to Jerusalem, the Place assigned for their Resurrection,
Which Prophecy, whatever earlier Accomplishment it had in God's judging the Heathen that were Enemies to Israel, yet the Principal Completion of it has been thought to point at the last Universal Judgment.
Which Prophecy, whatever earlier Accomplishment it had in God's judging the Heathen that were Enemies to Israel, yet the Principal Completion of it has been Thought to point At the last Universal Judgement.
and Spirits were in a kind of Deliquium, or Swoun, as well as their Faith. And they answered and said unto him, Where Lord? a Question not of Curiosity, but of Terrour and Doubt.
and Spirits were in a kind of Deliquium, or Swoon, as well as their Faith. And they answered and said unto him, Where Lord? a Question not of Curiosity, but of Terror and Doubt.
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they were in the like Astonishment the three Disciples were in at his Transfiguration, when Peter said, not knowing what he said, Let us make three Tabernacles, &c. So great, I say, was the Consternation of the Disciples at our Lord's Words, that their Reason,
they were in the like Astonishment the three Disciples were in At his Transfiguration, when Peter said, not knowing what he said, Let us make three Tabernacles, etc. So great, I say, was the Consternation of the Disciples At our Lord's Words, that their Reason,
When our Lord discoursed of these things to his Disciples, and of the dreadful manner of the Destruction of the Jewish Nation as a Prelude to it, they were too big for their Imaginations to conceive, or their Faith to digest:
When our Lord discoursed of these things to his Disciples, and of the dreadful manner of the Destruction of the Jewish nation as a Prelude to it, they were too big for their Imaginations to conceive, or their Faith to digest:
but all the Host of Heaven, and their Lord and ours sitting in the midst of them with all the annexes of Majesty and Terrour? And this dreadful Spectacle, not like one of the Visions of the old Prophets, which concerned not the Beholder himself, but others:
but all the Host of Heaven, and their Lord and ours sitting in the midst of them with all the annexes of Majesty and Terror? And this dreadful Spectacle, not like one of the Visions of the old prophets, which concerned not the Beholder himself, but Others:
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and Earthquakes? When we shall hear the Crack of the dissolving Universe, and the Groans of dying Nature? when we shall behold not only one Evil Spirit,
and Earthquakes? When we shall hear the Crac of the dissolving Universe, and the Groans of dying Nature? when we shall behold not only one Evil Spirit,
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what must our amazement and Confusion be, when we shall behold the whole World in a Flame, the Visible Heaven and Earth passing away with tumultuous Thunders, Lightnings,
what must our amazement and Confusion be, when we shall behold the Whole World in a Flame, the Visible Heaven and Earth passing away with tumultuous Thunders, Lightnings,
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And the Prophecy of Joel, Chap. 3. seem'd to some of the Antients to countenance this Opinion, That God will assemble all Nations to Judgment in the Valley of Jehoshaphat, which was near adjoining to Jerusalem ;
And the Prophecy of Joel, Chap. 3. seemed to Some of the Ancients to countenance this Opinion, That God will assemble all nations to Judgement in the Valley of Jehoshaphat, which was near adjoining to Jerusalem;
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after all their Persecutions, wish'd his Bloud might be on them and on their Children ) has determin'd to pass the Sentence of Condemnation on them in the Place they perpetrated their Crimes.
After all their Persecutions, wished his Blood might be on them and on their Children) has determined to pass the Sentence of Condemnation on them in the Place they perpetrated their Crimes.
For as it is the Custom again among Men, to send Malefactors to be judged and executed near the Place they committed their Crimes, the more to awaken their Guilt;
For as it is the Custom again among Men, to send Malefactors to be judged and executed near the Place they committed their Crimes, the more to awaken their Gilded;
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Yet, as 'tis the manner of Earthly Princes, to summon their People to receive Justice at some certain Place, their chief City, where their Court and ordinary Residence are;
Yet, as it's the manner of Earthly Princes, to summon their People to receive justice At Some certain Place, their chief city, where their Court and ordinary Residence Are;
However therefore this Doctrine is disbelieved and slighted by sensual and carnal Men, it ought continually to ring and sound in the Ears of the Faithful,
However Therefore this Doctrine is disbelieved and slighted by sensual and carnal Men, it ought continually to ring and found in the Ears of the Faithful,
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For if any One, to encourage himself in his Sins, shall say, When I leave this World, I shall creep again into the Cells of Darkness and Obscurity, where I lay before I was born, I shall be reduc'd again to the State of Nothing,
For if any One, to encourage himself in his Sins, shall say, When I leave this World, I shall creep again into the Cells of Darkness and Obscurity, where I lay before I was born, I shall be reduced again to the State of Nothing,
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that what the Psalmist says of the Nocturnal Darkness, caus'd by the absence of the Sun, The Darkness is no Darkness to thee, may be affirmed of the Philosophical Darkness of his Dissolution, That Darkness is also no Darkness to him ;
that what the Psalmist Says of the Nocturnal Darkness, caused by the absence of the Sun, The Darkness is no Darkness to thee, may be affirmed of the Philosophical Darkness of his Dissolution, That Darkness is also no Darkness to him;
but alas 'tis for him alone that all the Quest and Search is made, and while the lean and Rascal-Herd are past by, the Keeper only marks and lodges him for the Chace.
but alas it's for him alone that all the Quest and Search is made, and while the lean and Rascal-Herd Are passed by, the Keeper only marks and lodges him for the Chase.
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The Policies of Wicked Men are as Simple as the Craft of these Silly Creatures, who when they are grown fat with the Oppressions and Spoils of their Brethren, swollen and ready to burst with Excess and Luxury, flatter themselves,
The Policies of Wicked Men Are as Simple as the Craft of these Silly Creatures, who when they Are grown fat with the Oppressions and Spoils of their Brothers, swollen and ready to burst with Excess and Luxury, flatter themselves,
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However the Predictions of the Last Day cause Consternation and Distraction of Mind in Wicked Doers, to the Righteous they are altogether Gospel or Good Tidings;
However the Predictions of the Last Day cause Consternation and Distraction of Mind in Wicked Doers, to the Righteous they Are altogether Gospel or Good Tidings;
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Let the Field be joyful, and all that is therein before the Lord — And why all this Joy? For he cometh, for he cometh to judge the World, and the People with Equity. And Luke 21.28. says our Lord, When these things come to pass, then look up and lift up your heads: for your Redemption draweth nigh.
Let the Field be joyful, and all that is therein before the Lord — And why all this Joy? For he comes, for he comes to judge the World, and the People with Equity. And Lycia 21.28. Says our Lord, When these things come to pass, then look up and lift up your Heads: for your Redemption draws High.
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When therefore they hear such passages in Scripture as these, Some mens Sins are open before-hand, going before to Judgment, and some mens follow after:
When Therefore they hear such passages in Scripture as these, some men's Sins Are open beforehand, going before to Judgement, and Some men's follow After:
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yet flatter themselves they shall find means to escape, by a Bribe, by a Rope at a Window, by a Reprieve, by a Rescue, by an Accident, by any thing, they know not what.
yet flatter themselves they shall find means to escape, by a Bribe, by a Rope At a Window, by a Reprieve, by a Rescue, by an Accident, by any thing, they know not what.
for what they do amiss in this, smile, or laugh out, and conceive they shall do well enough after their Sins, notwithstanding all that's threatned against them? We see Malefactors against the Laws of Men,
for what they do amiss in this, smile, or laugh out, and conceive they shall do well enough After their Sins, notwithstanding all that's threatened against them? We see Malefactors against the Laws of Men,
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and the like? What marvel is it, if Wicked and profligate Persons, who are wholly Strangers to the Power and Wonderful Ways of God, shew a greater Infidelity,
and the like? What marvel is it, if Wicked and profligate Persons, who Are wholly Strangers to the Power and Wondered Ways of God, show a greater Infidelity,
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And the like latent Incredulity possest the Disciples here, They knew their Lord had the Words of Truth, but the Strangeness and Dreadfulness of the things spoken of by him made their Faith fluctuate,
And the like latent Incredulity possest the Disciples Here, They knew their Lord had the Words of Truth, but the Strangeness and Dreadfulness of the things spoken of by him made their Faith fluctuate,
that if they were remov'd, he would want a People; and if his House were prophan'd, his Worship would be extinguish'd in the World; made them disbelieve their Prophets.
that if they were removed, he would want a People; and if his House were profaned, his Worship would be extinguished in the World; made them disbelieve their prophets.
The Israelites heard from their Prophets, of whose Divine Mission they doubted not, That if they went on in their Transgressions, their Temple should be destroyed,
The Israelites herd from their prophets, of whose Divine Mission they doubted not, That if they went on in their Transgressions, their Temple should be destroyed,
yet because he saw the Righteous opprest, and the Wicked in prosperiry, he stagger'd in his Faith, and his feet, as himself confesses, had well-nigh slipt. The Blessed Virgin could not but believe the Message of an Angel appearing at Noon-day,
yet Because he saw the Righteous oppressed, and the Wicked in prosperiry, he staggered in his Faith, and his feet, as himself Confesses, had well-nigh slipped. The Blessed Virgae could not but believe the Message of an Angel appearing At Noonday,
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So weak is the Nature of man, or such is the Subtilty of our Spiritual Adversary the Devil, that even when we are convinced of the Substance of many Truths,
So weak is the Nature of man, or such is the Subtlety of our Spiritual Adversary the devil, that even when we Are convinced of the Substance of many Truths,
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and their Bodies turn'd into Nourishment, or else burnt to Ashes, and that scatter'd — True, but where-ever the Carcase is, or the least Remains of it, thither will the Eagles be gathered together, i. e.
and their Bodies turned into Nourishment, or Else burned to Ashes, and that scattered — True, but wherever the Carcase is, or the least Remains of it, thither will the Eagles be gathered together, i. e.
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for 'tis observed, that Eagles and other Birds of Prey, Ravens, Vulturs, &c. have a great Perspicacity in discovering their Food, a kind of divining,
for it's observed, that Eagles and other Birds of Prey, Ravens, Praetors, etc. have a great Perspicacity in discovering their Food, a kind of divining,
and busie Idlenesses of the times, and produces no better Effects than Folly, dissolute Manners, Jealousie, discontent, Madness, &c. This Frenzy has obtain'd too much in being the glorified Theme of Poets and Romance-Writers, who advance it above all other Concerns of Man's Life, whether Secular or Sacred:
and busy idlenesses of the times, and produces no better Effects than Folly, dissolute Manners, Jealousy, discontent, Madness, etc. This Frenzy has obtained too much in being the glorified Theme of Poets and Romance-Writers, who advance it above all other Concerns of Man's Life, whither Secular or Sacred:
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and while they make it the admired Subject of many Fables, and the ambitious Pursuit and highest Ornament of their counterfeit Heroes, the gilded Poyson is often swallow'd by the more Sober and Vertuous.
and while they make it the admired Subject of many Fables, and the ambitious Pursuit and highest Ornament of their counterfeit Heroes, the gilded Poison is often swallowed by the more Sobrium and Virtuous.
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Our Apostle is so far from recommending, or in the least degree countenancing of this Dotage, that ver. 3. he ranks it among the detestable practices of the Heathen,
Our Apostle is so Far from recommending, or in the least degree countenancing of this Dotage, that for. 3. he ranks it among the detestable practices of the Heathen,
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and then being before or above him, can we say less of them, than that they are Gods in us? 'Tis not the Temple or the Image that constitutes the Idolatry,
and then being before or above him, can we say less of them, than that they Are God's in us? It's not the Temple or the Image that constitutes the Idolatry,
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Charity or Love carries something Pious and Beneficial in its very Name, and if these things be not in the Nature of it, 'tis a Spurious or Bastard Love.
Charity or Love carries something Pious and Beneficial in its very Name, and if these things be not in the Nature of it, it's a Spurious or Bastard Love.
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To come then to the Love recommended by the Apostle, we define it to be A Divine Vertue or Supernatural Grace inspired into us by God's Holy Spirit, a Quality which resides in himself,
To come then to the Love recommended by the Apostle, we define it to be A Divine Virtue or Supernatural Grace inspired into us by God's Holy Spirit, a Quality which resides in himself,
and in obedience to that Commandment of his, that enjoins us to pay to men, as his Proxies and Substitutes on Earth, the Tolls and Tributes due unto himself.
and in Obedience to that Commandment of his, that enjoins us to pay to men, as his Proxies and Substitutes on Earth, the Tolls and Tributes due unto himself.
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and a cloathing the naked, &c. but a parting with our Passions for the sake of our Brethren, a condescending to their Weakness, a complying with their Temper, and tolerating their Infirmities:
and a clothing the naked, etc. but a parting with our Passion for the sake of our Brothers, a condescending to their Weakness, a complying with their Temper, and tolerating their Infirmities:
'Tis again, a relieving them with Good Counsel, a Donative of Seasonable Admonition and Reproof; a shewing of Severity, when need requires, as well as Mercy;
It's again, a relieving them with Good Counsel, a Donative of Seasonable Admonition and Reproof; a showing of Severity, when need requires, as well as Mercy;
The Wanton Love we condemned, is a constant Floud of Sweetness, which flows smoothly into the Ocean of Destruction, a smiling Evil that knows nothing harsh or disagreeable, till it turns all to Harshness and Disagreeableness:
The Wanton Love we condemned, is a constant Flood of Sweetness, which flows smoothly into the Ocean of Destruction, a smiling Evil that knows nothing harsh or disagreeable, till it turns all to Harshness and Disagreeableness:
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But Godly Love is often bitter in the first Taste, and sweet in the after Relish, a rugged Mercy and an Austere Kindness, a Good transferr'd with Frowns and Severe Discipline:
But Godly Love is often bitter in the First Taste, and sweet in the After Relish, a rugged Mercy and an Austere Kindness, a Good transferred with Frowns and Severe Discipline:
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and propitiated his Wrath. If Pity may bind the hands of Justice, and Charity protect Violence and Outrage, not only one Wolf will worry a whole Flock,
and propitiated his Wrath. If Pity may bind the hands of justice, and Charity Pact Violence and Outrage, not only one Wolf will worry a Whole Flock,
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and that we may not erre in so Divine a Grace, or come short in so important a Duty, our best way will be to set before us the Perfectest Exemplar of it that ever was, our Lord and Saviour,
and that we may not err in so Divine a Grace, or come short in so important a Duty, our best Way will be to Set before us the Perfectest Exemplar of it that ever was, our Lord and Saviour,
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And thus our Charity must take its Rise, and flow from its self, shew it depends on nought beside, that it cannot be obstructed by the want of any Qualifications,
And thus our Charity must take its Rise, and flow from its self, show it depends on nought beside, that it cannot be obstructed by the want of any Qualifications,
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Atticus the charitable Bishop of Constantinople, when he sent Money to relieve the Poor in the City of Nice, commanded that no enquiry should be made in the Distribution of it, of what Sect in Religion the Poor were, but what their Wants were.
Atticus the charitable Bishop of Constantinople, when he sent Money to relieve the Poor in the city of Nicaenae, commanded that no enquiry should be made in the Distribution of it, of what Sect in Religion the Poor were, but what their Wants were.
for this is a free, unbiass'd, disinterested Vertue, and if it regards ought in the Good it does, beside the Opportunity and Power it has to do it, it changes its Nature, becomes another thing, and assumes a New Name.
for this is a free, unbiased, disinterested Virtue, and if it regards ought in the Good it does, beside the Opportunity and Power it has to do it, it changes its Nature, becomes Another thing, and assumes a New Name.
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And none think this so hard a Saying, as those who would hugely stomach and disdain, in case their Neighbour should precede or take place of them upon any Meeting or Encounter:
And none think this so hard a Saying, as those who would hugely stomach and disdain, in case their Neighbour should precede or take place of them upon any Meeting or Encounter:
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Some men are contentious with their Neighbours, outrageous to their Children, tyrannical to their Inferiors, insupportable to their Equals, irreconcileable to their Enemies, implacable upon every Colour of a Wrong:
some men Are contentious with their Neighbours, outrageous to their Children, tyrannical to their Inferiors, insupportable to their Equals, Irreconcilable to their Enemies, implacable upon every Colour of a Wrong:
But the Charitable on the other side can Excuse and pardon the most design'd and study'd Injuries, see something to commiserate and pity even in mens Injustice;
But the Charitable on the other side can Excuse and pardon the most designed and studied Injuries, see something to commiserate and pity even in men's Injustice;
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can look upon their Malice, as their Mistake or Misfortune, pray for their Enemies, as our Lord did, in the very Article of the Death which they have brought upon them, Father forgive them, for they know not what they do.
can look upon their Malice, as their Mistake or Misfortune, pray for their Enemies, as our Lord did, in the very Article of the Death which they have brought upon them, Father forgive them, for they know not what they do.
and if we can pardon Fools and Mad Folks, Children and Sick persons, and cannot likewise commiserate the Sick in Sin, the Mad and Foolish in Wickedness, we are as blind in our Anger,
and if we can pardon Fools and Mad Folks, Children and Sick Persons, and cannot likewise commiserate the Sick in since, the Mad and Foolish in Wickedness, we Are as blind in our Anger,
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How will that man stand before the Severe Tribunal of God, who weighs every Grain and Scruple in his Brothers Trespasses against him? who shews the exactest and highest Rigour of Justice in his Revenges,
How will that man stand before the Severe Tribunal of God, who weighs every Grain and Scruple in his Brother's Trespasses against him? who shows the Exactest and highest Rigour of justice in his Revenges,
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and perhaps was never just in any other passage of his Life? how will he be able to excuse his non-payment of the vast Arrears he is indebted to God, who has exacted the utmost Farthing of his Brother? Beloved, we make our Condition in the World to come, according to our Charitableness or Uncharitableness in this;
and perhaps was never just in any other passage of his Life? how will he be able to excuse his nonpayment of the vast Arrears he is indebted to God, who has exacted the utmost Farthing of his Brother? beloved, we make our Condition in the World to come, according to our Charitableness or Uncharitableness in this;
for what profit is there in that Wrath which does but treasure up Wrath against the Day of Wrath? The Fourth Council of Carthage forbad, that the Oblations of Contentious Persons should be received into the Treasury of the Church,
for what profit is there in that Wrath which does but treasure up Wrath against the Day of Wrath? The Fourth Council of Carthage forbade, that the Oblations of Contentious Persons should be received into the Treasury of the Church,
for the same reason that the High Priest refus'd to put the money return'd by Judas into the Treasury of the Temple, because it was the Price of Bloud. So this the Council:
for the same reason that the High Priest refused to put the money returned by Judas into the Treasury of the Temple, Because it was the Price of Blood. So this the Council:
what End, what Design could the Creator of all things have on his own Creatures? What Advantage could he receive by them? As Christ therefore lov'd us not for his own Good, but ours;
what End, what Design could the Creator of all things have on his own Creatures? What Advantage could he receive by them? As christ Therefore loved us not for his own Good, but ours;
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It will be enough to say in answer, That as in a Kingdom or Commonwealth they are accounted Disinterested Persons and without all Designs, who pursue only the Publick Interest and Honourable Designs:
It will be enough to say in answer, That as in a Kingdom or Commonwealth they Are accounted Disinterested Persons and without all Designs, who pursue only the Public Interest and Honourable Designs:
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and not the Actions of a settled and radicated Habit. Again, this Vertue must not be taken up only at the Alarm of a Danger or Sickness, at the approach of a Holy Season,
and not the Actions of a settled and radicated Habit. Again, this Virtue must not be taken up only At the Alarm of a Danger or Sickness, At the approach of a Holy Season,
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Neither is there any thing in their Practice, if rightly weighed, contrary to this Rule, I must love my Neighbour As my self, not Above, not Before my self.
Neither is there any thing in their Practice, if rightly weighed, contrary to this Rule, I must love my Neighbour As my self, not Above, not Before my self.
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as Vatablus excellently expounds, Vnus pro tam multis optarim perire, si liceat, I could wish, as far as 'tis lawful for me, that One rather than so many might perish.
as Vatablus excellently expounds, Vnus Pro tam multis optarim perire, si liceat, I could wish, as Far as it's lawful for me, that One rather than so many might perish.
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as the bringing in the body of the Jewish Nation to the Faith of Christ, to whom the Promise was principally made, to be separated or excluded my self from him:
as the bringing in the body of the Jewish nation to the Faith of christ, to whom the Promise was principally made, to be separated or excluded my self from him:
as if he had said, I could in my Imagination be contented, upon the Condition or Contemplation of an Event so much to God's Glory and the salvation of so many Millions,
as if he had said, I could in my Imagination be contented, upon the Condition or Contemplation of an Event so much to God's Glory and the salvation of so many Millions,
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for whatever knowledge he might have of another Life, the less 'tis to be supposed, that he should be willing to undergo an Eternal Death, to save the People only from a Temporal.
for whatever knowledge he might have of Another Life, the less it's to be supposed, that he should be willing to undergo an Eternal Death, to save the People only from a Temporal.
and to hear the Heathen insult and blaspheme thy Name on this Occasion. But Moses 's words relate to an Eternal blotting out. Not necessarily, no nor probably:
and to hear the Heathen insult and Blaspheme thy Name on this Occasion. But Moses is words relate to an Eternal blotting out. Not necessarily, no nor probably:
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than may be thus fairly paraphrased? Lord, let me prevail with thee to revoke thy Sentence of totally destroying this People thou hast done such wonderful things for,
than may be thus fairly paraphrased? Lord, let me prevail with thee to revoke thy Sentence of totally destroying this People thou hast done such wondered things for,
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if we will take them, as God's Answer shews he took them, Whosoever has sinn'd against me, says he, him will I blot out of my Book ) what would be the Danger or Inconvenience? What did his Intercession import more,
if we will take them, as God's Answer shows he took them, Whosoever has sinned against me, Says he, him will I blot out of my Book) what would be the Danger or Inconvenience? What did his Intercession import more,
Where the Punishment of the Devil cannot possibly import the Eternal Torments of Hell, for from thence there is no Redemption, or returning to enjoy Christ:
Where the Punishment of the devil cannot possibly import the Eternal Torments of Hell, for from thence there is no Redemption, or returning to enjoy christ:
to rescue thee from the Divine Displeasure, bear thy temporal Punishment? And after the like manner they parallel St Paul 's words, ( I could wish my self Accursed from Christ ) to a like Passage found in Ignatius, who was an Auditor of the Apostles, Let the Punishment of the Devil come upon me, only let me obtain Christ.
to rescue thee from the Divine Displeasure, bear thy temporal Punishment? And After the like manner they parallel Saint Paul is words, (I could wish my self Accursed from christ) to a like Passage found in Ignatius, who was an Auditor of the Apostles, Let the Punishment of the devil come upon me, only let me obtain christ.
For, first, they resemble Moses 's Intercession for the people, to a friendly Complement or Expression of Good-Will familiarly used by those of the Circumcision,
For, First, they resemble Moses is Intercession for the people, to a friendly Compliment or Expression of Goodwill familiarly used by those of the Circumcision,
Others again, on the other side, have as much depress'd the transcendent Charity of these Great Persons, by parallelling what they did with like Usages and Customs common among the Jews:
Others again, on the other side, have as much depressed the transcendent Charity of these Great Persons, by paralleling what they did with like Usages and Customs Common among the jews:
insomuch as to salve their Excess of Charity, some have thought nothing less sufficient, than to say, There are many things done in Scripture by Persons acted by an Extraordinary and Heroick Spirit, which are not to be brought into Practice by us, who are mov'd by lower Degrees of the Spirit;
insomuch as to salve their Excess of Charity, Some have Thought nothing less sufficient, than to say, There Are many things done in Scripture by Persons acted by an Extraordinary and Heroic Spirit, which Are not to be brought into Practice by us, who Are moved by lower Degrees of the Spirit;
if not, blot me (I pray thee) out of the Book which thou hast written. And the other, Rom. 9.7. out of his heat of Zeal for the Salvation of the same Seed of Abraham, utters these words, I could wish my self Accursed from Christ for my Brethren.
if not, blot me (I pray thee) out of the Book which thou hast written. And the other, Rom. 9.7. out of his heat of Zeal for the Salvation of the same Seed of Abraham, utters these words, I could wish my self Accursed from christ for my Brothers.
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But this Doctrine seems to be oppos'd by the Practice of the two greatest Guides of the Jewish and Christian Church, Moses and St Paul. The one, Exod. 32.31. when the Israelites had so heinously transgress'd in the Golden Calf, interceded for them in this manner, This people have sinn'd a great Sin, they have made them Gods of Gold:
But this Doctrine seems to be opposed by the Practice of the two greatest Guides of the Jewish and Christian Church, Moses and Saint Paul. The one, Exod 32.31. when the Israelites had so heinously transgressed in the Golden Calf, interceded for them in this manner, This people have sinned a great since, they have made them God's of Gold:
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nay, to enter into treasonable Practices against their Prince and Country. And there are those again that will debauch as highly in matters of Religion:
nay, to enter into treasonable Practices against their Prince and Country. And there Are those again that will debauch as highly in matters of Religion:
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I shall not need in these days, in which Self-Love so much abounds, and Christian Love so little, to give Cautions against Supererogating and overflowing Charity:
I shall not need in these days, in which Self-Love so much abounds, and Christian Love so little, to give Cautions against Supererogating and overflowing Charity:
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we must heat our Affections in the same Forge, have the like Zeal, the like Promptness to snatch all Occasions to advance their temporal and spiritual Good,
we must heat our Affections in the same Forge, have the like Zeal, the like Promptness to snatch all Occasions to advance their temporal and spiritual Good,
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Not that we are obliged to love other men every way Equal to our selves, that is not the meaning of the Rule, it implies not an Equality, but a Similitude ;
Not that we Are obliged to love other men every Way Equal to our selves, that is not the meaning of the Rule, it Implies not an Equality, but a Similitude;
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That we may know therefore the Just Degree, and certain Temper that is required in our Love, the best means will be to bring it to the Test and Tryal of the Rule which is given us to measure it by, which is, Thou shalt love thy Neighbour as thy Self.
That we may know Therefore the Just Degree, and certain Temper that is required in our Love, the best means will be to bring it to the Test and Trial of the Rule which is given us to measure it by, which is, Thou shalt love thy Neighbour as thy Self.
And this Doctrine our Lord revealed or explained in the Parable of the wounded Samaritan: and according to the Tenour of it, we ought to say with Gregory Nazianzen, All the Earth is my Country,
And this Doctrine our Lord revealed or explained in the Parable of the wounded Samaritan: and according to the Tenor of it, we ought to say with Gregory Nazianzen, All the Earth is my Country,
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and no man but may challenge my Love, of whom I can say, Behold an Other Man. And this Point of Christianity is so grounded on the Principles of Nature, that the better Heathens discerned and practised it:
and no man but may challenge my Love, of whom I can say, Behold an Other Man. And this Point of Christianity is so grounded on the Principles of Nature, that the better heathens discerned and practised it:
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I proceed to the Reason that inforces it, which is taken from its Operation and Effect, It covers Sins, together with the Extent of that Effect, not one or two, but many and many Sins;
I proceed to the Reason that enforces it, which is taken from its Operation and Effect, It covers Sins, together with the Extent of that Effect, not one or two, but many and many Sins;
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And I conceive after this manner we are to understand what is said Ecclus 12.4. Give to a godly man, and help not a Sinner; i. e. help the Godly man rather;
And I conceive After this manner we Are to understand what is said Ecclus 12.4. Give to a godly man, and help not a Sinner; i. e. help the Godly man rather;
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for the Alliance of Grace is yet straiter, than that of Nature. And thus St Paul states this Duty, Gal. 6.10. As we have opportunity, says he, let us do good to all men, but especially unto the houshold of Faith.
for the Alliance of Grace is yet straiter, than that of Nature. And thus Saint Paul states this Duty, Gal. 6.10. As we have opportunity, Says he, let us do good to all men, but especially unto the household of Faith.
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and though they wear their Baptismal Cross as conspicuously on their Foreheads, as the Pharisees did their Phylacteries, they are Disciples of the Synagogue.
and though they wear their Baptismal Cross as conspicuously on their Foreheads, as the Pharisees did their Phylacteries, they Are Disciples of the Synagogue.
But Christ would have his Disciples known by no Vain-glorious Marks or Distinctions, But by this, says he, shall men know that you are my Disciples, if ye love one another:
But christ would have his Disciples known by no Vainglorious Marks or Distinctions, But by this, Says he, shall men know that you Are my Disciples, if you love one Another:
The Disciples of the Philosophers were distinguisht by the Various Opinions of their Masters; those of the Lawyers by particular Sentences and Interpretations of the Law;
The Disciples of the Philosophers were distinguished by the Various Opinions of their Masters; those of the Lawyers by particular Sentences and Interpretations of the Law;
and because his Brother has done something unworthy of his Relation to him, he does that which is unworthy of his Creation, unworthy of the Divine Character he bears.
and Because his Brother has done something unworthy of his Relation to him, he does that which is unworthy of his Creation, unworthy of the Divine Character he bears.
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& docet Christus, delicto alterius non tolli Naturam, and Christ teaches us, that a mans Nature is not destroyed by his Sins, the Image of God remains still in him,
& docet Christus, delicto alterius non Take away Naturam, and christ Teaches us, that a men Nature is not destroyed by his Sins, the Image of God remains still in him,
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GOD taught the Church of the Jews in the beginning by easie and natural Notices and Instructions, by a kind of hieroglyphical or symbolical Divinity, the Scene of their Religion lay in Garments, Diet, Washes, and the like;
GOD taught the Church of the jews in the beginning by easy and natural Notices and Instructions, by a kind of hieroglyphical or symbolical Divinity, the Scene of their Religion lay in Garments, Diet, Washes, and the like;
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And thus men were inur'd to the Ways of Vertue, and held at a Distance from Vice, by allowing or disallowing them the Use of such Creatures and Customs,
And thus men were inured to the Ways of Virtue, and held At a Distance from Vice, by allowing or disallowing them the Use of such Creatures and Customs,
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as shew'd the Beauty of the one, and the Deformity of the other. God endeavouring to render Sensuality and Prophaneness odious, by rendring Dogs and Swine so;
as showed the Beauty of the one, and the Deformity of the other. God endeavouring to render Sensuality and Profaneness odious, by rendering Dogs and Swine so;
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But the Jews perverted and defeated the Counsel of God in this method of instructing them, they lookt not, as 'tis said of them, to the bottom of their Lavatories, to the Design and Signification of their Types;
But the jews perverted and defeated the Counsel of God in this method of instructing them, they looked not, as it's said of them, to the bottom of their Lavatories, to the Design and Signification of their Types;
they cleans'd their Pots and Skins, and polluted their Lives; they entertain'd the forbidden Sin, and terminated their Hatred in the innocent Sign;
they cleansed their Pots and Skins, and polluted their Lives; they entertained the forbidden since, and terminated their Hatred in the innocent Signen;
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when their Aversion to the Gentiles did not Secure their Religion, but render it Odious; and preserved not the Truth, but hindred the Propagation of it;
when their Aversion to the Gentiles did not Secure their Religion, but render it Odious; and preserved not the Truth, but hindered the Propagation of it;
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then most preposterously and unreasonably they shew'd an irreconcileable Hatred to the Heathen, and extended their Malice not only to the seven Nations,
then most preposterously and unreasonably they showed an Irreconcilable Hatred to the Heathen, and extended their Malice not only to the seven nations,
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and to reveal the Duties that were shadowed under them, they abhorred the Sanctity of their Meaning, preferr'd the Burden of them before the Vertue they signified;
and to reveal the Duties that were shadowed under them, they abhorred the Sanctity of their Meaning, preferred the Burden of them before the Virtue they signified;
And it cost our Saviour the Cross, and his Disciples Persecutions and cruel Deaths, while they laboured to wean them from their first Childish Rudiments;
And it cost our Saviour the Cross, and his Disciples Persecutions and cruel Death's, while they laboured to wean them from their First Childish Rudiments;
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However therefore the Jews were born to Animosities and Hatreds, had Quarrels intail'd on them like their Lands, had so many Nations made over to them their hereditary, legal, and commanded Enemies:
However Therefore the jews were born to Animosities and Hatreds, had Quarrels intailed on them like their Lands, had so many nations made over to them their hereditary, Legal, and commanded Enemies:
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But then much Prudence and Skill is requir'd in this Point of Charity, we must be sure that our Corrections of our Brethren be medicinal and salutary, that our Cures of Mens Minds and Manners be conducted with as much Caution and Tenderness,
But then much Prudence and Skill is required in this Point of Charity, we must be sure that our Corrections of our Brothers be medicinal and salutary, that our Cures of Men's Minds and Manners be conducted with as much Caution and Tenderness,
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And those that will have God look with favourable Eyes upon their Miscarriages, must in like manner behold and excuse the Miscarriages and Delinquences of others:
And those that will have God look with favourable Eyes upon their Miscarriages, must in like manner behold and excuse the Miscarriages and Delinquences of Others:
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But may not then the same Question be ask'd here, which the Scribes and Pharisees ask'd in the Gospel? Who can forgive sins, but God alone? In what Sense can Charity be said to cover or pardon Sins? for covering or pardoning of Sins,
But may not then the same Question be asked Here, which the Scribes and Pharisees asked in the Gospel? Who can forgive Sins, but God alone? In what Sense can Charity be said to cover or pardon Sins? for covering or pardoning of Sins,
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of our own Sins against God. Sins are said to be hid or covered in Scripture, when they are pardoned: so Psal. 32.1. Blessed is he whose unrighteousness is forgiven, and whose sin is covered. And again, Psal. 84.3. Thou hast forgiven the iniquity of thy people, thou hast covered all their Sins.
of our own Sins against God. Sins Are said to be hid or covered in Scripture, when they Are pardoned: so Psalm 32.1. Blessed is he whose unrighteousness is forgiven, and whose since is covered. And again, Psalm 84.3. Thou hast forgiven the iniquity of thy people, thou hast covered all their Sins.
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but NONLATINALPHABET in the present, [ Does ] cover a multitude of Sins, implying the Sins of other men: as 'tis Prov. 10.12. Hatred stirreth up Strife, but Love [ or Charity ] covereth all Sins, i. e.
but in the present, [ Does ] cover a multitude of Sins, implying the Sins of other men: as it's Curae 10.12. Hatred stirs up Strife, but Love [ or Charity ] Covereth all Sins, i. e.
But in some Copies, both in this place and in my Text, the Original has not NONLATINALPHABET in the Future Tense, Charity [ shall ] cover a multitude of Sins, implying the Sins of the Charitable Man,
But in Some Copies, both in this place and in my Text, the Original has not in the Future Tense, Charity [ shall ] cover a multitude of Sins, implying the Sins of the Charitable Man,
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These Words are Parallel to the last Verse of the fifth Chapter of St James, He that converteth a Sinner from the errour of his ways, shall save a Soul from death,
These Words Are Parallel to the last Verse of the fifth Chapter of Saint James, He that Converts a Sinner from the error of his ways, shall save a Soul from death,
And thus where they cannot preserve their Charity by a candid Interpretation of their Neighbours Defaults, support it yet on the Consideration of their own Infirmities;
And thus where they cannot preserve their Charity by a candid Interpretation of their Neighbours Defaults, support it yet on the Consideration of their own Infirmities;
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And I doubt not to understand the Words in their utmost Latitude, Our Lord commands us to forgive our Brother seventy times seven times, which is a definite Number set for an indefinite,
And I doubt not to understand the Words in their utmost Latitude, Our Lord commands us to forgive our Brother seventy times seven times, which is a definite Number Set for an indefinite,
and imports as much as to forgive him without Measure or Number, if he request it: Again, Luke 6.37. he says, Forgive, and ye shall be forgiven, and without all doubt, as Unlimitedly as he commands us to forgive, he will forgive:
and imports as much as to forgive him without Measure or Number, if he request it: Again, Lycia 6.37. he Says, Forgive, and you shall be forgiven, and without all doubt, as Unlimitedly as he commands us to forgive, he will forgive:
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and whoever shall consider what St Paul says of Charity throughout the thirteenth Chapter of the First to the Corinthians, and again, Rom. 13.8. He that loveth another, hath fulfilled the Law ;
and whoever shall Consider what Saint Paul Says of Charity throughout the thirteenth Chapter of the First to the Corinthians, and again, Rom. 13.8. He that loves Another, hath fulfilled the Law;
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And that where this Vertue is entertain'd, there all Quarrels and Dissentions, secret Malice and open Injuries, both the greater Outrages and more petty Vexations and Molestations so much complained of in humane Society, are utterly interdicted and banisht.
And that where this Virtue is entertained, there all Quarrels and Dissensions, secret Malice and open Injuries, both the greater Outrages and more Petty Vexations and Molestations so much complained of in humane Society, Are utterly interdicted and banished.
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to keep him upon a perpetual Guard and Alarm, whose Security should be as precious to them as their own, giving him cause to complain, That he rather borders on the Den of a Dragon or some savage Beast,
to keep him upon a perpetual Guard and Alarm, whose Security should be as precious to them as their own, giving him cause to complain, That he rather borders on the Den of a Dragon or Some savage Beast,
Men disturb not, for every Nothing, the Quiet of their own Families, making their Houses resemble the Habitation, the Poets describe, of Aeolus, places of continual Storms and Tempests.
Men disturb not, for every Nothing, the Quiet of their own Families, making their Houses resemble the Habitation, the Poets describe, of Aeolus, places of continual Storms and Tempests.
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Against these, and infinite Disorders more, Charity is the best Catholicon, the best General Antidote can be prescribed, Which, as the Apostle says, seeks not its own things, but the things of another.
Against these, and infinite Disorders more, Charity is the best Catholicon, the best General Antidote can be prescribed, Which, as the Apostle Says, seeks not its own things, but the things of Another.
and that their Voices which sound so loud and shrill in the Cause of Schism and Rebellion, would be hoarse and flat in the Defence of Loyalty and Conformity.
and that their Voices which found so loud and shrill in the Cause of Schism and Rebellion, would be hoarse and flat in the Defence of Loyalty and Conformity.
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to attribute to an imperfect humane Vertue the Power of the Deity, and to advance that to be a Giver of Pardon, which stands in need to receive Pardon it self.
to attribute to an imperfect humane Virtue the Power of the Deity, and to advance that to be a Giver of Pardon, which Stands in need to receive Pardon it self.
When 'tis said therefore, That Charity shall cover our Sins, it means only, That it will dispose God to shew us Favour, that it is an acceptable Vertue in his Sight,
When it's said Therefore, That Charity shall cover our Sins, it means only, That it will dispose God to show us Favour, that it is an acceptable Virtue in his Sighed,
but to ask thy self, what thou wouldst do to thy self in the like Cases? What desirest thou? Not, What readest thou? What God says of mens knowing his Laws under the Gospel, I will put my Law into their Inward Parts,
but to ask thy self, what thou Wouldst do to thy self in the like Cases? What Desirest thou? Not, What Readest thou? What God Says of men's knowing his Laws under the Gospel, I will put my Law into their Inward Parts,
but not which supports the Stress of the Whole Law and the Prophets, that Honour or Dignity belongs only to these two, The Love of God Above our selves,
but not which supports the Stress of the whole Law and the prophets, that Honour or Dignity belongs only to these two, The Love of God Above our selves,
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when they seek Justification from God, viz. That they go out of themselves, and look upon nothing in themselves, with a very small change will direct us in the Duty of Love that is commanded us, We must go out of our Selves,
when they seek Justification from God, viz. That they go out of themselves, and look upon nothing in themselves, with a very small change will Direct us in the Duty of Love that is commanded us, We must go out of our Selves,
but to excite him to a more diligent Execution of his Apostleship, Feed my Sheep. And the Method which our Lord here prescribes to Peter must be observed also by us in advancing the Kingdom of God, When thou art converted, says he, strengthen thy Brethren ;
but to excite him to a more diligent Execution of his Apostleship, Feed my Sheep. And the Method which our Lord Here prescribes to Peter must be observed also by us in advancing the Kingdom of God, When thou art converted, Says he, strengthen thy Brothers;
says St James, He that converteth a Sinner from the Error of his ways, shall save a Soul from death — (that's an Heroick Action) and shall hide a multitude of Sins, (that's a necessary Concern.) Self-reformation is the most Effectual Step we can make to promote God's Glory, 'tis such a Giantly Step,
Says Saint James, He that Converts a Sinner from the Error of his ways, shall save a Soul from death — (that's an Heroic Actium) and shall hide a multitude of Sins, (that's a necessary Concern.) Self-reformation is the most Effectual Step we can make to promote God's Glory, it's such a Giantly Step,
and fills the whole Hemisphere with Light and Vigour, which these Words of our Lord seem to allude to, Let your Light so shine before men, that they may see your good Works,
and fills the Whole Hemisphere with Light and Vigour, which these Words of our Lord seem to allude to, Let your Light so shine before men, that they may see your good Works,
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But I urge not this to exclude other Endeavours to propagate Righteousness, but to shew the great Force and Prevalence that Righteousness has to produce Righteousness.
But I urge not this to exclude other Endeavours to propagate Righteousness, but to show the great Force and Prevalence that Righteousness has to produce Righteousness.
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Saint John speaks as if there were some difficulty in this Part of our Duty, Our loving God: says he, He that loveth not his Brother, whom he hath seen,
Saint John speaks as if there were Some difficulty in this Part of our Duty, Our loving God: Says he, He that loves not his Brother, whom he hath seen,
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how can he love God whom he hath not seen? Implying, though the Ear be Janua Scientiae, the Gate of Knowledge, the Eye is Janua Amoris, the Gate of Love,
how can he love God whom he hath not seen? Implying, though the Ear be Janua Scientiae, the Gate of Knowledge, the Eye is Janua Amoris, the Gate of Love,
nay with good reason we may be the more enamour'd on him, because his Perfections transcend not only our mortal Senses, but even all humane Conception:
nay with good reason we may be the more enamoured on him, Because his Perfections transcend not only our Mortal Senses, but even all humane Conception:
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But we have not only the Obligation upon us of Creation and Conversation, which is a kind of continual Creation, in common with all Creatures, to love God;
But we have not only the Obligation upon us of Creation and Conversation, which is a kind of continual Creation, in Common with all Creatures, to love God;
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forfeited all our Felicity, and were become the Bond-slaves of Satan; then he rescued us from Eternal Damnation, and made us again the Children of God.
forfeited all our Felicity, and were become the Bondslaves of Satan; then he rescued us from Eternal Damnation, and made us again the Children of God.
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because they have not seen his Person, and cannot comprehend his Essence. And God, Isai. 1.3. complains of this stupid Insensibility in Israel, The Oxe, says he, knoweth his Owner, and the Ass his Master's Crib:
Because they have not seen his Person, and cannot comprehend his Essence. And God, Isaiah 1.3. complains of this stupid Insensibility in Israel, The Ox, Says he, Knoweth his Owner, and the Ass his Masters Crib:
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if therefore the innumerable and inestimable Benefits of God work no return of Love in us to him, we deserve not only to have our Names rased out of the Number of Men,
if Therefore the innumerable and inestimable Benefits of God work no return of Love in us to him, we deserve not only to have our Names rased out of the Number of Men,
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than what we are able to perform, and not, as some will have it, what is above our Ability, posse autem hominem quantum potest, nemo sanus negabit, for that a man can do as much as he can, none that is in his wits will deny;
than what we Are able to perform, and not, as Some will have it, what is above our Ability, posse autem hominem quantum potest, nemo Sanus negabit, for that a man can do as much as he can, none that is in his wits will deny;
Secondly, It may be worth the while to note on the other side, The ambitious Folly and Vanity of the Church of Rome, who, more to exalt her own false Reputation than the Truth, boasts of such performances of her Saints,
Secondly, It may be worth the while to note on the other side, The ambitious Folly and Vanity of the Church of Rome, who, more to exalt her own false Reputation than the Truth, boasts of such performances of her Saints,
For Example, their living in Desarts, after the manner of Elias and John the Baptist, and using such wonderful Austerities as have not only mortify'd their Carnal Affections,
For Exampl, their living in Deserts, After the manner of Elias and John the Baptist, and using such wondered Austerities as have not only mortified their Carnal Affections,
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but so Spiritualiz'd their very Bodies, that they have been seen, to the astonishment of the Beholders, raised and suspended in the Air many Foot above Earth:
but so Spiritualized their very Bodies, that they have been seen, to the astonishment of the Beholders, raised and suspended in the Air many Foot above Earth:
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the last indeed they do in an apish Imitation of Elias and John the Baptist, which is all that is true in this Piece of Pageantry, they being ridiculously fed by the neighbouring Towns.
the last indeed they do in an apish Imitation of Elias and John the Baptist, which is all that is true in this Piece of Pageantry, they being ridiculously fed by the neighbouring Towns.
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All that I shall say to this Affectation of Divine Performances, shall be something like that which the Elder Pliny said to the Younger racking his Invention for an Oration he was to make, Visne melius dicere quàm potes? Will you speak better than you can? So will you shew your selves Diviner Persons than you are? When you are but Men, would you act like Angels? Have you perform'd all that is enjoined you in the Gospel? Are the Commandments of God indeed so mean and trifling that they are not worthy to amuse your Greater Abilities? The Example of Christ's patience, meekness, self-denial, &c. such narrow Scenes to shew your Spacious Vertue in, that you aspire to his Supernatural Performances? He trod no other way to Heaven,
All that I shall say to this Affectation of Divine Performances, shall be something like that which the Elder pliny said to the Younger racking his Invention for an Oration he was to make, Visne Better dicere quàm potes? Will you speak better than you can? So will you show your selves Diviner Persons than you Are? When you Are but Men, would you act like Angels? Have you performed all that is enjoined you in the Gospel? are the commandments of God indeed so mean and trifling that they Are not worthy to amuse your Greater Abilities? The Exampl of Christ's patience, meekness, self-denial, etc. such narrow Scenes to show your Spacious Virtue in, that you aspire to his Supernatural Performances? He trod no other Way to Heaven,
much less does God suffer such Juggling, but, as St Augustine says, Sim〈 … 〉 Sanctitas est duplex iniquitas, counterfeit Sanctity, 〈 ◊ 〉 God's account, is a double Provocation;
much less does God suffer such Juggling, but, as Saint Augustine Says, Sim〈 … 〉 Sanctitas est duplex iniquitas, counterfeit Sanctity, 〈 ◊ 〉 God's account, is a double Provocation;
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Secondly, We are to love God with All the Heart: which implies two things, All in Quantity or Extension, and All in Quality or Intention. 1. With all the Heart in Quantity or Extension, is as much as with the Intire Heart;
Secondly, We Are to love God with All the Heart: which Implies two things, All in Quantity or Extension, and All in Quality or Intention. 1. With all the Heart in Quantity or Extension, is as much as with the Entire Heart;
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but as he loves the one, he must hate or dissemble with the other. 2. To love God with all the Heart in Quality or Intention, implies Fervency, and excludes Coldness and Indifferency:
but as he loves the one, he must hate or dissemble with the other. 2. To love God with all the Heart in Quality or Intention, Implies Fervency, and excludes Coldness and Indifferency:
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As 'twas observed, that none were so forward to break down Sejanus 's Statues, and to lay their hand on the Hang-man's Rope that dragg'd him to Execution,
As 'twas observed, that none were so forward to break down Sejanus is Statues, and to lay their hand on the Hangman's Rope that dragged him to Execution,
they allow'd none this Title, but those that were of their Nation, or at least Proselytes to their Religion, to all beside that they were directly Inhumane, they would not shew a Heathen a waste running Water to save him from perishing by thirst,
they allowed none this Title, but those that were of their nation, or At least Proselytes to their Religion, to all beside that they were directly Inhumane, they would not show a Heathen a waste running Water to save him from perishing by thirst,
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But our Lord in the Parable of the Samaritan taught them, who they were to esteem their Neighbour, that 'twas not only those of the same Kindred or Religion,
But our Lord in the Parable of the Samaritan taught them, who they were to esteem their Neighbour, that 'twas not only those of the same Kindred or Religion,
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no mention is made of what Country or Religion he was, Tros, Tyriusve nullo discrimine habentur, in Point of Charity no Difference is to be made between Jew and Gentile, Native and Stranger:
no mention is made of what Country or Religion he was, Tros, Tyre-wise nullo Discrimine habentur, in Point of Charity no Difference is to be made between Jew and Gentile, Native and Stranger:
And the Rule is so Excellent, that I may say of it, That if the like Freedom had been allow'd to Men to chuse a Standard of their Love to those of their own Kind, as was allowed, Isai. 7.11.
And the Rule is so Excellent, that I may say of it, That if the like Freedom had been allowed to Men to choose a Standard of their Love to those of their own Kind, as was allowed, Isaiah 7.11.
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God implanted this Love in every man by Nature, and that with singular Wisdom and Goodness, that his Creatures loving themselves, might conserve themselves in their Being:
God implanted this Love in every man by Nature, and that with singular Wisdom and goodness, that his Creatures loving themselves, might conserve themselves in their Being:
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and we see, when this Love in any afterwards fails, through Miseries which befal them, and that they find no Amability in themselves, they ordinarily make themselves away.
and we see, when this Love in any afterwards fails, through Misery's which befall them, and that they find no Amability in themselves, they ordinarily make themselves away.
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God therefore made choice of this Passion implanted in all men in general for Self-Preservation, for the Preservation of our Neighbour, that as our Love never fails to our Selves,
God Therefore made choice of this Passion implanted in all men in general for Self-Preservation, for the Preservation of our Neighbour, that as our Love never fails to our Selves,
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2. In regard that this Rule is ever ready and at hand, as present and officious as he in the Gospel that said to our Lord, Master, I will follow thee wheresoever thou goest.
2. In regard that this Rule is ever ready and At hand, as present and officious as he in the Gospel that said to our Lord, Master, I will follow thee wheresoever thou goest.
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Men are often Churlish to one another, too apt to say, How must I love my Neighbour? What must I do to him, to be said to love him? Nescio quid sit Amor, as the Young Novice is made to speak, I know not what this Enjoined Love is.
Men Are often Churlish to one Another, too apt to say, How must I love my Neighbour? What must I do to him, to be said to love him? Nescio quid sit Amor, as the Young Novice is made to speak, I know not what this Enjoined Love is.
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for men shall be Lovers of themselves, covetous, boasters, proud, blasphemers, without natural affection, &c. All the cursed Genealogy of Ungodliness and Uncharitableness draw their Extraction from this Stock, The Immoderate Love of Our Selves.
for men shall be Lovers of themselves, covetous, boaster's, proud, blasphemers, without natural affection, etc. All the cursed Genealogy of Ungodliness and Uncharitableness draw their Extraction from this Stock, The Immoderate Love of Our Selves.
Saint Paul, 2 Tim. 3. reckoning many Vices, which are causes of perillous Times, brings them all out of the Belly of this Monster, makes them all the Daughters and Spawn of Self-Love ;
Saint Paul, 2 Tim. 3. reckoning many Vices, which Are Causes of perilous Times, brings them all out of the Belly of this Monster, makes them all the Daughters and Spawn of Self-Love;
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Although these two Precepts, Of loving our Neighbour As our selves, and God Above our selves, are founded in Nature, re-inforc'd and bound straiter on us by express Commandments, press'd further in the Gospel,
Although these two Precepts, Of loving our Neighbour As our selves, and God Above our selves, Are founded in Nature, reinforced and bound straiter on us by express commandments, pressed further in the Gospel,
and so to look upon themselves as their Only-Selves, as to reckon all Men else their Multiply'd and Several-Selves. Since this Commandment was given, Thou shalt love thy Neighbour as thy self, all men are made, in a manner, One Man again, as at the first Creation:
and so to look upon themselves as their Only-Selves, as to reckon all Men Else their Multiplied and Several-Selves. Since this Commandment was given, Thou shalt love thy Neighbour as thy self, all men Are made, in a manner, One Man again, as At the First Creation:
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Men are allow'd, in a sense of Propriety, to esteem their Own Souls, their own Lives, their own Interests, to be their Only Ones: yet in a sense of Charity they are obliged to make this Onlyness, or Singularity, become Plural ;
Men Are allowed, in a sense of Propriety, to esteem their Own Souls, their own Lives, their own Interests, to be their Only Ones: yet in a sense of Charity they Are obliged to make this Onlyness, or Singularity, become Plural;
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And if any ask, Wherein we can do this to God? I need look no further for an Answer than the second Petition in the Lord's Prayer, Thy Kingdom come, thy Will be done in Earth as 'tis in Heaven.
And if any ask, Wherein we can do this to God? I need look no further for an Answer than the second Petition in the Lord's Prayer, Thy Kingdom come, thy Will be done in Earth as it's in Heaven.
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but these two which I have named, he esteems, and in some measure wants and desires, possesses not perfectly and absolutely as he would, All his Creatures do not acknowledge him, honour him, worship him, delight in his Dominion, pay a ready cheerful Obedience to his Commands,
but these two which I have nam, he esteems, and in Some measure Wants and Desires, Possesses not perfectly and absolutely as he would, All his Creatures do not acknowledge him, honour him, worship him, delight in his Dominion, pay a ready cheerful obedience to his Commands,
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'Tis the business of Great Ministers of State to understand the Strength and weakness of Foreign Princes, the Commodities and Defects of their Countries, that they make the most advantageous Alliances for their own Masters,
It's the business of Great Ministers of State to understand the Strength and weakness of Foreign Princes, the Commodities and Defects of their Countries, that they make the most advantageous Alliances for their own Masters,
they would find, that they would thrive like Jacob, that all things would prosper under their hands like Joseph, that they would return with constant Victory like David, and heap up Gold and Silver like Solomon. Numa, though a Heathen, rely'd so confidently on this Policy, that when he was told on a time, That the Enemy was drawing up against him, he answer'd,
they would find, that they would thrive like Jacob, that all things would prosper under their hands like Joseph, that they would return with constant Victory like David, and heap up Gold and Silver like Solomon. Numa, though a Heathen, relied so confidently on this Policy, that when he was told on a time, That the Enemy was drawing up against him, he answered,
But you will say, Is it needful that we should wish for the Encrease of God's Kingdom? does he want the help of his Creatures? No. Is he not Omnipotent, and can bring to pass whatever seems good to him? Yes.
But you will say, Is it needful that we should wish for the Increase of God's Kingdom? does he want the help of his Creatures? No. Is he not Omnipotent, and can bring to pass whatever seems good to him? Yes.
and yet it may be as truly said, Who is there that has not resisted his Will? What was spoken of Israel, may be affirmed of all Mankind, that they are a rebellious and gain-saying People.
and yet it may be as truly said, Who is there that has not resisted his Will? What was spoken of Israel, may be affirmed of all Mankind, that they Are a rebellious and gainsaying People.
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as his Dominion is gracious, that they would desire it; as it is beneficial and honourable, that they would delight in it. Compell'd Righteousness is no Righteousness;
as his Dominion is gracious, that they would desire it; as it is beneficial and honourable, that they would delight in it. Compelled Righteousness is no Righteousness;
'Tis reported of the famous Painter Apelles, that when he had finish'd any rare Piece, his custom was latere post tabulam, to hide himself behind it, that he might hear what Passengers said of it,
It's reported of the famous Painter Apelles, that when he had finished any rare Piece, his custom was later post Tabulam, to hide himself behind it, that he might hear what Passengers said of it,
and then delights latere post tabulam, to conceal himself in his inaccessible Glory, and to observe what free and unextorted Returns of Honour and Love they will bring him in;
and then delights later post Tabulam, to conceal himself in his inaccessible Glory, and to observe what free and unextorted Returns of Honour and Love they will bring him in;
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But we will certainly do whatsoever goeth forth of our own mouth, to burn Incense to the Queen of Heaven, &c. as it is Jerem. 44.17. For three iniquities, and for four, says God, I will visit my People.
But we will Certainly do whatsoever Goes forth of our own Mouth, to burn Incense to the Queen of Heaven, etc. as it is Jeremiah 44.17. For three iniquities, and for four, Says God, I will visit my People.
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and shew that he fell not for his own Sins, but the Sins of his People? that the impious Act of executing a Sovereign Prince by a pretended Process of Law, was a higher Strain of Treason,
and show that he fell not for his own Sins, but the Sins of his People? that the impious Act of executing a Sovereign Prince by a pretended Process of Law, was a higher Strain of Treason,
when we are so apt to think on the one side, that while we only extol the Vertues of Heroick Persons, we go Half-sharers with them in their Vertues? like the Cryers in the Olympick Games, who fansied,
when we Are so apt to think on the one side, that while we only extol the Virtues of Heroic Persons, we go Half-sharers with them in their Virtues? like the Criers in the Olympic Games, who fancied,
And in order to our doing this, I shall instance in three Particulars in which this Nation seems most to tread the steps of Israel, and to be in danger to bring home to it self, the dreadful Commination made in my Text against them.
And in order to our doing this, I shall instance in three Particulars in which this nation seems most to tread the steps of Israel, and to be in danger to bring home to it self, the dreadful Commination made in my Text against them.
so if we may judge of mens minds by their outward actions, of the Secrets of their hearts by their following behaviour, the passionate desire of many among us to have a King again,
so if we may judge of men's minds by their outward actions, of the Secrets of their hearts by their following behaviour, the passionate desire of many among us to have a King again,
and the frequent Fasts, strict Devotions, and holy Lives, which could only promise a continuance of such favour from Heaven, were as insupportable as the Holiness and Obedience God required of Israel that he might dwell among them.
and the frequent Fasts, strict Devotions, and holy Lives, which could only promise a Continuance of such favour from Heaven, were as insupportable as the Holiness and obedience God required of Israel that he might dwell among them.
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as 'twas the practice, or at least the boast of a prophane Person, That whereas others observed the Days of their Deliverance from any great danger, with Fasting and Humiliation;
as 'twas the practice, or At least the boast of a profane Person, That whereas Others observed the Days of their Deliverance from any great danger, with Fasting and Humiliation;
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And such has been the deportment of some men since God restored them to their prosperity, that they seem to vie by their voluptuous lives with the former miseries they suffered;
And such has been the deportment of Some men since God restored them to their Prosperity, that they seem to vie by their voluptuous lives with the former misery's they suffered;
Secondly, As Israel put their confidence in Flesh and Bloud, believed, if they could obtain a King of their own Nation, he would be invincible, possessed of all the Heroick Qualities they had read of their Judges,
Secondly, As Israel put their confidence in Flesh and Blood, believed, if they could obtain a King of their own nation, he would be invincible, possessed of all the Heroic Qualities they had read of their Judges,
But enquiring, What Alliances we have made abroad? What Ships we are able to set out? What Money there is in the Exchequer? What Supplies the Parliament will give,
But inquiring, What Alliances we have made abroad? What Ships we Are able to Set out? What Money there is in the Exchequer? What Supplies the Parliament will give,
and the like? Is not this to provoke God to infatuate our Counsels, and to bring our Enterprizes to nought? to involve our King in a common destruction with our selves,
and the like? Is not this to provoke God to infatuate our Counsels, and to bring our Enterprises to nought? to involve our King in a Common destruction with our selves,
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and proneness to Rebellion, noted for a People that delight in Sedition and seditious Persons, that are apt to think the most turbulent and factious, the best Patriots;
and proneness to Rebellion, noted for a People that delight in Sedition and seditious Persons, that Are apt to think the most turbulent and factious, the best Patriots;
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So that as other Princes, in regard of the sweet compliance of their Subjects, are styled Reges Hominum, Kings of Men, ours are styled Reges Diabolorum, Kings of Devils.
So that as other Princes, in regard of the sweet compliance of their Subject's, Are styled Reges Hominum, Kings of Men, ours Are styled Reges Diabolical, Kings of Devils.
Disobedience to Governours a Degree of Apostasie from himself) yet the experience alone of the former Evils, which our unquiet Spirits have brought upon us,
Disobedience to Governors a Degree of Apostasy from himself) yet the experience alone of the former Evils, which our unquiet Spirits have brought upon us,
that could not pass by an oversight in our Rulers, are compell'd to undergo Sequestration and Banishment, the Axe and the Halter, perhaps a Foreign Yoke. To draw to a Conclusion.
that could not pass by an oversight in our Rulers, Are compelled to undergo Sequestration and Banishment, the Axe and the Halter, perhaps a Foreign Yoke. To draw to a Conclusion.
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but we have much more reason to apprehend, that the Sins of the Nation, which hang like so many Meteors over our Heads, have an Ominous and Fatal Aspect on us.
but we have much more reason to apprehend, that the Sins of the nation, which hang like so many Meteors over our Heads, have an Ominous and Fatal Aspect on us.
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The Bands of Discipline are loosned, the Majesty of our Prince is despised, God blasphemed, common Honesty baffled and affronted, Lewdness triumphs, seditious Spirits take advantage from all to foment Disorders, Good Men are agast, the Magistrate desponds,
The Bans of Discipline Are loosened, the Majesty of our Prince is despised, God blasphemed, Common Honesty baffled and affronted, lewdness Triumphos, seditious Spirits take advantage from all to foment Disorders, Good Men Are aghast, the Magistrate desponds,
we read unconcernedly the weekly Gazettes of Armies overthrown, Cities ras'd, Countries subdu'd and ruin'd, and never apprehend, that our fair weather may suddenly lowre and overcast into a Storm.
we read unconcernedly the weekly Gazettes of Armies overthrown, Cities rased, Countries subdued and ruined, and never apprehend, that our fair weather may suddenly lower and overcast into a Storm.
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and this will turn the dreadful Commination, Ye shall be consumed, both ye and your King, into the Blessing promised at ver. 14. If ye will fear the Lord,
and this will turn the dreadful Commination, You shall be consumed, both you and your King, into the Blessing promised At for. 14. If you will Fear the Lord,
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and serve him, and not rebel against his Commandments, then shall ye, and also the King that reigns over you, continue following the Lord your God, the Blessing promised to Israel, contained in these Words, shall be made good to us.
and serve him, and not rebel against his commandments, then shall you, and also the King that reigns over you, continue following the Lord your God, the Blessing promised to Israel, contained in these Words, shall be made good to us.
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And which God of his infinite mercy grant to us, through our Lord Jesus Christ, to whom, together with the Holy Ghost, be ascribed all Honour and Glory, &c.
And which God of his infinite mercy grant to us, through our Lord jesus christ, to whom, together with the Holy Ghost, be ascribed all Honour and Glory, etc.
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their making good their Apostasie in Act, as well as in Determination and Purpose; their giving themselves up like the Heathen to whatsoever their Lusts prompted them to;
their making good their Apostasy in Act, as well as in Determination and Purpose; their giving themselves up like the Heathen to whatsoever their Lustiest prompted them to;
his Statutes and Ordinances were a burden to them, th•• hated on all occurrences to address themselves to the Ephod, to have their last Appeal to the Deity, to see the Cloud descend upon the Tabernacle, on every miscarriage,
his Statutes and Ordinances were a burden to them, th•• hated on all occurrences to address themselves to the Ephod, to have their last Appeal to the Deity, to see the Cloud descend upon the Tabernacle, on every miscarriage,
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for God himself declares it to Samuel, C. 8. v. 7. They have not rejected thee, says God, but they have rejected Me, that I should not reign over them.
for God himself declares it to Samuel, C. 8. v. 7. They have not rejected thee, Says God, but they have rejected Me, that I should not Reign over them.
And that their Sin was of no common nature, the miraculous Rain and Thunder, v. 17. sent to reprove them, are a sufficient Argument But we have no need to conjecture what their Offence was,
And that their since was of no Common nature, the miraculous Rain and Thunder, v. 17. sent to reprove them, Are a sufficient Argument But we have no need to conjecture what their Offence was,
but by the attestation of Nature, or rather the God of Nature in all Orders and Subordinations of things both in Heaven and Earth) 'twas God's express Purpose from the beginning to establish Israel under a Monarchical Government, and Deut. 17. (some hundreds of Years before a King was demanded) the Laws concerning a King were set down by Moses.
but by the attestation of Nature, or rather the God of Nature in all Order and Subordinations of things both in Heaven and Earth) 'twas God's express Purpose from the beginning to establish Israel under a Monarchical Government, and Deuteronomy 17. (Some hundreds of years before a King was demanded) the Laws Concerning a King were Set down by Moses.
but covertly and secretly against God himself, Proneness to Idolatry, Incontinence, the very Sins for which the Nations were cast out before them, to which the present Generation added over and above, the demanding a King, with the design to exclude God from ruling over them.
but covertly and secretly against God himself, Proneness to Idolatry, Incontinence, the very Sins for which the nations were cast out before them, to which the present Generation added over and above, the demanding a King, with the Design to exclude God from ruling over them.
The things wherein both Israel and their Forefathers continually did wickedly, the Scripture tells us, were Infidelity, Stubbornness, Ingratitude, Murmuring openly upon the least want or distress, against their best Governours,
The things wherein both Israel and their Forefathers continually did wickedly, the Scripture tells us, were Infidelity, Stubbornness, Ingratitude, Murmuring openly upon the least want or distress, against their best Governors,
whatsoever the Law has concisely commanded or implyed only, and the Prophets more largely expounded and dilated on, were but to plant this one Duty, this One Master Principle in the hearts of men, Love. In every Law there are two Parts, the Matter enjoin'd,
whatsoever the Law has concisely commanded or employed only, and the prophets more largely expounded and dilated on, were but to plant this one Duty, this One Master Principle in the hearts of men, Love. In every Law there Are two Parts, the Matter enjoined,
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though they were inspired by God as Moses was, but to interpret, press, and inculcate the Duties of it, to revive in mens thoughts the Promises and Threats,
though they were inspired by God as Moses was, but to interpret, press, and inculcate the Duties of it, to revive in men's thoughts thee Promises and Treats,
The Jews had a Sort of Criticks, who with great preciseness observed the Number of the Letters in each Book of Moses, how they were written, together with the Various Readings,
The jews had a Sort of Critics, who with great preciseness observed the Number of the Letters in each Book of Moses, how they were written, together with the Various Readings,
And upon this account it is, that these two, the Law and the Prophets, or Moses and the Prophets, are still quoted by our Lord together, who says not, The Law and the Interpretation of the Scribes,
And upon this account it is, that these two, the Law and the prophets, or Moses and the prophets, Are still quoted by our Lord together, who Says not, The Law and the Interpretation of the Scribes,
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or the Law and the Determination of the Priests, (though in lesser Matters the People were also to harken to them) but the Law and the Prophets, which were both of equal Divine Production,
or the Law and the Determination of the Priests, (though in lesser Matters the People were also to harken to them) but the Law and the prophets, which were both of equal Divine Production,
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Now whatsoever the one of these enjoins, and the other enforces, our Lord says, Hang all upon these two Pins, The Love of God, and the Love of our Neighbour:
Now whatsoever the one of these enjoins, and the other inforces, our Lord Says, Hang all upon these two Pins, The Love of God, and the Love of our Neighbour:
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and the Writings of his Apostles, (in some of which there is scarce a Verse but it is even verbally repeated and ingeminated:) yet the Duties which the Prophets urge and press, are all Acts of Love to God, and Charity to our Neighbour;
and the Writings of his Apostles, (in Some of which there is scarce a Verse but it is even verbally repeated and ingeminated:) yet the Duties which the prophets urge and press, Are all Acts of Love to God, and Charity to our Neighbour;
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and whatsoever else they seem most to intend and employ their Pens about, the propagation of Piety and Charity may be seen latent in the Scheme and Contexture of their Discourse,
and whatsoever Else they seem most to intend and employ their Pens about, the propagation of Piety and Charity may be seen latent in the Scheme and Contexture of their Discourse,
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But then it may be ask'd here, Seeing all the Law and the Prophets hang on this One Law of Love, what need was there of so many Specifications of the Several Duties contain'd in both Tables? as, Thou shalt not kill? Thou shalt not commit Adultery? Thou shalt not Steal, & c.? For this Single Word, Love, comprehending them all in effect, so many Tautologies might have been spared.
But then it may be asked Here, Seeing all the Law and the prophets hang on this One Law of Love, what need was there of so many Specifications of the Several Duties contained in both Tables? as, Thou shalt not kill? Thou shalt not commit Adultery? Thou shalt not Steal, & c.? For this Single Word, Love, comprehending them all in Effect, so many Tautologies might have been spared.
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And for this reason the Law is fain often to descend to many trivial Specifications, to work a lively and sensible Impression of the Justice or Injustice of every Fact in their minds:
And for this reason the Law is fain often to descend to many trivial Specifications, to work a lively and sensible Impression of the justice or Injustice of every Fact in their minds:
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Sure'y to an Ingenious Heart, disposed to Humanity, this particularizing would have been needless, I say, to a Good and Friendly Nature these things are of easie Deduction from the bare Word, Love, that all the rest might have been spar'd:
Sure'y to an Ingenious Heart, disposed to Humanity, this particularizing would have been needless, I say, to a Good and Friendly Nature these things Are of easy Deduction from the bore Word, Love, that all the rest might have been spared:
But, I say, Men being generally of a Churlish Disposition, it comes to pass that the Duties both to God and Men, which are to be inferr'd from the General Precept of Love, are obscure,
But, I say, Men being generally of a Churlish Disposition, it comes to pass that the Duties both to God and Men, which Are to be inferred from the General Precept of Love, Are Obscure,
and that they may have no Colour, from the Abridging their Whole Duty into one Word, Love, to say, There is no Obligation upon us to do the things required, shew us where they are commanded, produce the Letter of the Law, and the like:
and that they may have no Colour, from the Abridging their whole Duty into one Word, Love, to say, There is no Obligation upon us to do the things required, show us where they Are commanded, produce the letter of the Law, and the like:
This Phrase [ do hang upon it ] is a Figurative Expression borrowed from the hanging things upon a Hook or Pin in a Wall, which bears the Stress of their Weight.
This Phrase [ do hang upon it ] is a Figurative Expression borrowed from the hanging things upon a Hook or Pin in a Wall, which bears the Stress of their Weight.
We find the same Figure used Isaiah 22.23. God determining to make Eliakim Treasurer over his House, to shew the Support he should be, by the Influence of his Wisdom and Justice, to the Inhabitants of Jerusalem, he says, I will fasten him as a Nail in a sure place — and they shall hang upon him all the Glory of his Father's House — all the Vessels, from the Vessels of Cups, to the Vessels of Flaggons:
We find the same Figure used Isaiah 22.23. God determining to make Eliakim Treasurer over his House, to show the Support he should be, by the Influence of his Wisdom and justice, to the Inhabitants of Jerusalem, he Says, I will fasten him as a Nail in a sure place — and they shall hang upon him all the Glory of his Father's House — all the Vessels, from the Vessels of Cups, to the Vessels of Flaggons:
And some will have this the only Dependance that is here meant of the other Commandments on that of Love, according to St Paul 's interpretation, Rom. 13.9. He that loveth another, hath fulfilled the whole Law:
And Some will have this the only Dependence that is Here meant of the other commandments on that of Love, according to Saint Paul is Interpretation, Rom. 13.9. He that loves Another, hath fulfilled the Whole Law:
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Thou shalt worship him no other way than he has prescribed, Thou shalt not take his Name in vain, Thou shalt not break his Sabbath, they are briefly contained in this, Thou shalt love the Lord thy God.
Thou shalt worship him no other Way than he has prescribed, Thou shalt not take his Name in vain, Thou shalt not break his Sabbath, they Are briefly contained in this, Thou shalt love the Lord thy God.
for this would be the immediate Question they would ask themselves, By what Rule do I do this? Will it hold according to the Precept of Love to God and to my Neighbour? This particular Fact, which I put forth by way of retail, does it not vary from the General Rule in which it ought to be comprehended as in its Body?
for this would be the immediate Question they would ask themselves, By what Rule do I do this? Will it hold according to the Precept of Love to God and to my Neighbour? This particular Fact, which I put forth by Way of retail, does it not vary from the General Rule in which it ought to be comprehended as in its Body?
or the performing the Outward Acts of the Law, as many of the Jews were very scrupulous in the Observation of, that makes a Righteous Man according to the Law:
or the performing the Outward Acts of the Law, as many of the jews were very scrupulous in the Observation of, that makes a Righteous Man according to the Law:
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but he that does according to the Design and Intention of the Law, which is Love. Ratio Legis est interpres Legis, the Purpose of the Law is the best Interpreter of the Law;
but he that does according to the Design and Intention of the Law, which is Love. Ratio Legis est Interpret Legis, the Purpose of the Law is the best Interpreter of the Law;
and they that mind not this, as St Paul says, Take their Aim amiss, and swerve from the End and Intention of the Law, discern not the Grace of Love that runs through it,
and they that mind not this, as Saint Paul Says, Take their Aim amiss, and swerve from the End and Intention of the Law, discern not the Grace of Love that runs through it,
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as all the Riches and Gallantry of the Veil of the Temple, all the Purple and Scarlet would have lain grovelling on the Earth, without the Tacks or Hooks on which they hung.
as all the Riches and Gallantry of the Veil of the Temple, all the Purple and Scarlet would have lain groveling on the Earth, without the Tacks or Hooks on which they hung.
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3. The Law, i. e. all the Vertue, Goodness, and Righteousness it commands, all the Worth and Value of its Duties depend upon Love, as the Value of Coin depends upon the Price the Stamp sets upon it:
3. The Law, i. e. all the Virtue, goodness, and Righteousness it commands, all the Worth and Valve of its Duties depend upon Love, as the Valve of Coin depends upon the Price the Stamp sets upon it:
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And this Saint Paul shews, 1 Cor. 13. That even the most Specious, and seemingly Heroick Performances of Christianity it self ( as a man's giving his Goods to feed the Poor,
And this Saint Paul shows, 1 Cor. 13. That even the most Specious, and seemingly Heroic Performances of Christianity it self (as a Man's giving his Goods to feed the Poor,
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and his Body to be burned, &c.) if they be not accompanied with Charity (or Love) are all nothing: the Dignity of these Works depending so absolutely upon this Grace, that in God's Esteem to suffer Injury only out of Love to our Fellow-Christian, is more than to suffer Martyrdom;
and his Body to be burned, etc.) if they be not accompanied with Charity (or Love) Are all nothing: the Dignity of these Works depending so absolutely upon this Grace, that in God's Esteem to suffer Injury only out of Love to our Fellow-Christian, is more than to suffer Martyrdom;
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But the Excellence of Love, and that 'tis worthy of the Honour ascribed to it, to sustain all the Law and the Prophets, is the next thing I am to shew. The Excellence of Love, &c.
But the Excellence of Love, and that it's worthy of the Honour ascribed to it, to sustain all the Law and the prophets, is the next thing I am to show. The Excellence of Love, etc.
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and we see, that such as are not qualify'd to deserve any true Love, are taken with the Similitude only of it, the gross Flatteries of them that counterfeit it.
and we see, that such as Are not qualified to deserve any true Love, Are taken with the Similitude only of it, the gross Flatteries of them that counterfeit it.
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So that there needs no Admonitions here to suppress Malice or Uncharitable Inclinations, for the first Motions of them never arise in the heart to be suppress'd.
So that there needs no Admonitions Here to suppress Malice or Uncharitable Inclinations, for the First Motions of them never arise in the heart to be suppressed.
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that so hard a Duty to Flesh and Bloud which the Apostle commands, 1 Cor. 10.12. Let no man seek his own, but every man an Others Wealth, is its Choice and Delight.
that so hard a Duty to Flesh and Blood which the Apostle commands, 1 Cor. 10.12. Let no man seek his own, but every man an Others Wealth, is its Choice and Delight.
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it renders it also undaunted in the greatest Difficulties and Dangers, and for this reason 'tis Faiths chiefest Instrument to conquer the World and the Temptations of it, This is the Victory that overcometh the World, says St John, even your Faith:
it renders it also undaunted in the greatest Difficulties and Dangers, and for this reason it's Faiths chiefest Instrument to conquer the World and the Temptations of it, This is the Victory that Overcometh the World, Says Saint John, even your Faith:
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but then 'tis that Faith, which, as St Paul speaks, worketh by Love. 'Tis a strange word in the Original which the Apostle uses in that place for [ working by Love ] NONLATINALPHABET, which imports as much as being possess'd with Love,
but then it's that Faith, which, as Saint Paul speaks, works by Love. It's a strange word in the Original which the Apostle uses in that place for [ working by Love ], which imports as much as being possessed with Love,
as a Demoniack is possess'd with an Evil Spirit, which kind of Persons are ordinarily indued with an Unusual Strength, to do things which naturally they could not do:
as a Demoniac is possessed with an Evil Spirit, which kind of Persons Are ordinarily endued with an Unusual Strength, to do things which naturally they could not do:
and the sake of the Brethren, he had done some things that in the Eye of the World appeared Wild and Extravagant, But whether we be Beside our Selves, says he, it is to God, or whether we be sober, 'tis for your Cause,
and the sake of the Brothers, he had done Some things that in the Eye of the World appeared Wild and Extravagant, But whither we be Beside our Selves, Says he, it is to God, or whither we be Sobrium, it's for your Cause,
And now after so many Excellent things have been said of this Divine Grace, namely, That 'tis the Summ of the Commandments, the Soul of all Vertue, the Favourite of God,
And now After so many Excellent things have been said of this Divine Grace, namely, That it's the Sum of the commandments, the Soul of all Virtue, the Favourite of God,
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and St Paul, That no man has it of himself, but it is the Gift of God, may likewise be said of the Love of God, and of our Neighbour, We have them not of our Selves,
and Saint Paul, That no man has it of himself, but it is the Gift of God, may likewise be said of the Love of God, and of our Neighbour, We have them not of our Selves,
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but they are Heavenly Gifts, born of a Divine Seed, and we must not conceive, that by our own mere Natural Power and humane Will we can acquire them to the Soul,
but they Are Heavenly Gifts, born of a Divine Seed, and we must not conceive, that by our own mere Natural Power and humane Will we can acquire them to the Soul,
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As our Church therefore sets before the Epistle of Charity a Collect or Prayer to God for it, [ Send, O Lord, into our Hearts the most Excellent Gift of Charity, without which all our doings are nothing worth, &c. ] we must also supplicate for this Grace,
As our Church Therefore sets before the Epistle of Charity a Collect or Prayer to God for it, [ Send, Oh Lord, into our Hearts the most Excellent Gift of Charity, without which all our doings Are nothing worth, etc. ] we must also supplicate for this Grace,
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There are that have written of the Art of Vnchaste Love, and all the Mysteries of it, taught men how to accomplish their Wicked Ends, which it would have been happier for them if they had been ignorant of.
There Are that have written of the Art of Unchaste Love, and all the Mysteres of it, taught men how to accomplish their Wicked Ends, which it would have been Happier for them if they had been ignorant of.
And the Way in general to raise our Affections to the Love of God, is to take the same course which we do when we betray our selves into a humane Passion, reflect on what is Excellent and Amiable in God, meditate on his Unparallell'd and Glorious Perfections, which are sufficient to ravish us from the Desire of all Earthly things.
And the Way in general to raise our Affections to the Love of God, is to take the same course which we do when we betray our selves into a humane Passion, reflect on what is Excellent and Amiable in God, meditate on his Unparalleled and Glorious Perfections, which Are sufficient to ravish us from the Desire of all Earthly things.
The reason that the Love of many waxes cold, and their Affection to God, as I may say, is without Affection, without heat and ardour, is because they understand not the Beauties of his Essence,
The reason that the Love of many Waxes cold, and their Affection to God, as I may say, is without Affection, without heat and ardour, is Because they understand not the Beauty's of his Essence,
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and what the Psalmist says of the Ungodly, That they care not for God, neither is God in all their thoughts, I fear, without Injustice, may be affirmed of most men, That they care not for God,
and what the Psalmist Says of the Ungodly, That they care not for God, neither is God in all their thoughts, I Fear, without Injustice, may be affirmed of most men, That they care not for God,
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or at least never weigh and consider? The Spouse in the Canticles numbers up and runs over in her Thoughts the manifold Graces that are in Christ, which made him so amiable in her own and others Eyes,
or At least never weigh and Consider? The Spouse in the Canticles numbers up and runs over in her Thoughts the manifold Graces that Are in christ, which made him so amiable in her own and Others Eyes,
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and if men excite not their Love to God by the Contemplation of his Sublime Perfections and Goodness, their Love will be no better than the dead Carcase of a Passion,
and if men excite not their Love to God by the Contemplation of his Sublime Perfections and goodness, their Love will be no better than the dead Carcase of a Passion,
And if any say, A high and abstracted Contemplation of the Nature, Properties, and Attributes of the Deity, is only fit for Philosophers, who have Learning and Subtilty to penetrate into them;
And if any say, A high and abstracted Contemplation of the Nature, Properties, and Attributes of the Deity, is only fit for Philosophers, who have Learning and Subtlety to penetrate into them;
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and subjected to the meanest Capacity, viz. those which are taken from his Love to us first, his manifold and never-to-be-enough-acknowledged Benefits both Spiritual and Temporal, especially Spiritual, which he has bestowed upon us through Christ Jesus the Son of his Love,
and subjected to the Meanest Capacity, viz. those which Are taken from his Love to us First, his manifold and never-to-be-enough-acknowledged Benefits both Spiritual and Temporal, especially Spiritual, which he has bestowed upon us through christ jesus the Son of his Love,
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as the Remission of our Sins, the Gift of Grace, the Adoption of us to be his Children, the Promise of the Kingdom of Heaven, &c. For when all is done, there is no greater Procurer of Love or Motive to it,
as the Remission of our Sins, the Gift of Grace, the Adoption of us to be his Children, the Promise of the Kingdom of Heaven, etc. For when all is done, there is no greater Procurer of Love or Motive to it,
If men would weigh and consider the accursed and dreadful Condition into which the Guilt of Sin had brought them, that the Wages of it is Eternal Damnation, they would also be sensible how inestimable a Benefit the Remission of Sin,
If men would weigh and Consider the accursed and dreadful Condition into which the Gilded of since had brought them, that the Wages of it is Eternal Damnation, they would also be sensible how inestimable a Benefit the Remission of since,
than this Exceeding great Love of God to them, so there will need no other. Instead therefore of heaping up many Motives, I shall leave this one to your Meditations,
than this Exceeding great Love of God to them, so there will need no other. Instead Therefore of heaping up many Motives, I shall leave this one to your Meditations,
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And now the whole Hour would not suffice me to give a particular account of them, some drawn from Mankinds being all at first of one Stock and Kindred;
And now the Whole Hour would not suffice me to give a particular account of them, Some drawn from Mankinds being all At First of one Stock and Kindred;
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and restrain my self to the one Motive express'd in my Text, Because the Love of our Neighbour is one of the two Hooks or Hinges on which all the Law and the Prophets hang, has the Honour to support at least one of the Tables of the Commandments, one half of the Conditions God requires of men to make them Partakers of his Promises, of the Blessings of this Life,
and restrain my self to the one Motive expressed in my Text, Because the Love of our Neighbour is one of the two Hooks or Hinges on which all the Law and the prophets hang, has the Honour to support At least one of the Tables of the commandments, one half of the Conditions God requires of men to make them Partakers of his Promises, of the Blessings of this Life,
yet there is that inseparable Connexion between the two Tables, that he that breaks the one, inevitably breaks the other, Whosoever, says St James, shall keep the whole Law,
yet there is that inseparable Connexion between the two Tables, that he that breaks the one, inevitably breaks the other, Whosoever, Says Saint James, shall keep the Whole Law,
Love is the End of the Commandment, all the Numerous Precepts contain'd in the Law, point only at this One grand Duty, and are but particular Instances and Exemplifications of it.
Love is the End of the Commandment, all the Numerous Precepts contained in the Law, point only At this One grand Duty, and Are but particular Instances and Exemplifications of it.
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and our Lord tells us, Matth. 12. None broke and prophan'd the Sabbath more than the Priests toiling in killing and sleying the Beasts for Sacrifice, and were yet blameless:
and our Lord tells us, Matthew 12. None broke and profaned the Sabbath more than the Priests toiling in killing and slaying the Beasts for Sacrifice, and were yet blameless:
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And the learned among the Jews perceived, that even while they did perform the Outward Works enjoined them by the Law, that they were not principally intended in the Law:
And the learned among the jews perceived, that even while they did perform the Outward Works enjoined them by the Law, that they were not principally intended in the Law:
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but a Body hast thou prepared me — then said I, Lo, I come to do thy Will, O God! may be said in like manner of the Obedience that is required of all Men, that there is a [ noluisti ] thou wouldst not have, implyed in all Commands concerning them,
but a Body hast thou prepared me — then said I, Lo, I come to do thy Will, Oh God! may be said in like manner of the obedience that is required of all Men, that there is a [ noluisti ] thou Wouldst not have, employed in all Commands Concerning them,
all that Forest of Laws was cut down by this Novum Mandatum, this New Commandment of our Lord's, Behold, a New Commandment I give unto you, That ye love one another.
all that Forest of Laws was Cut down by this Novum Mandatum, this New Commandment of our Lord's, Behold, a New Commandment I give unto you, That you love one Another.
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And not only Shadows and Figures gave way to this Divine Law, but many real and Substantial Vertues vail to this Eternal and never-to-be-out-dated Vertue of Love or Charity: Whether there be Prophecies, they shall cease;
And not only Shadows and Figures gave Way to this Divine Law, but many real and Substantial Virtues Vail to this Eternal and never-to-be-out-dated Virtue of Love or Charity: Whither there be Prophecies, they shall cease;
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their Mourning and Complaining is but like that which God reproaches Israel for, Hos. 7.14. when he had sent a Famine upon them for their Disobedience, They have not cried unto me, says God, with their hearts, when they howled upon their beds:
their Mourning and Complaining is but like that which God Reproaches Israel for, Hos. 7.14. when he had sent a Famine upon them for their Disobedience, They have not cried unto me, Says God, with their hearts, when they howled upon their Beds:
of the Smart we feel for our Guilt, not of our Punishment, if we will have them accepted by God, without the reprehensive Interrogatory or Check in my Text, Wherefore doth a living man complain, a man for the Punishment of his Sins? And after all that has been said, Complaints,
of the Smart we feel for our Gilded, not of our Punishment, if we will have them accepted by God, without the reprehensive Interrogatory or Check in my Text, Wherefore does a living man complain, a man for the Punishment of his Sins? And After all that has been said, Complaints,
when though they be rightly Addressed, i. e. to God, yet the Complaint it self is not Right, not qualify'd with the Conditions God requires, with Faith, Holiness, Humility, &c. First,
when though they be rightly Addressed, i. e. to God, yet the Complaint it self is not Right, not qualified with the Conditions God requires, with Faith, Holiness, Humility, etc. First,
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St Christopher at Sea, St Roch in the time of Infection, St Anthony when their Cattel are diseased, our Lady of Good-Succour for Women in Child-bed, &c. But God is all the while pass'd by,
Saint Christopher At Sea, Saint Roch in the time of Infection, Saint Anthony when their Cattle Are diseased, our Lady of Good-Succour for Women in Childbed, etc. But God is all the while passed by,
and the Enlargement which men endeavour to procure from the Arrests of God's Judgments, by letting loose the reins of Lust, is like the Relief an Hydropick Person seeks in large Draughts of Drink;
and the Enlargement which men endeavour to procure from the Arrests of God's Judgments, by letting lose the reins of Lust, is like the Relief an Hydropic Person seeks in large Draughts of Drink;
or, what is yet worse and more dangerous, they charge themselves with Unkindness to themselves, that they are not indulgent enough to their own Content, deny themselves the Satisfactions that are in their power;
or, what is yet Worse and more dangerous, they charge themselves with Unkindness to themselves, that they Are not indulgent enough to their own Content, deny themselves the Satisfactions that Are in their power;
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but if the Sinner make due Application to his Goodness, he will remove it; or so support and comfort him under it, that it will countervail a Deliverance.
but if the Sinner make due Application to his goodness, he will remove it; or so support and Comfort him under it, that it will countervail a Deliverance.
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a vain and affected Delight to ask our Prophet's Question, Chap. 1.12. of all they meet, but without just cause, Was there ever Sorrow like my Sorrow, wherewith the Lord hath afflicted me? insinuating that great Severity is exercised towards them, which they have not deserved;
a vain and affected Delight to ask our Prophet's Question, Chap. 1.12. of all they meet, but without just cause, Was there ever Sorrow like my Sorrow, wherewith the Lord hath afflicted me? insinuating that great Severity is exercised towards them, which they have not deserved;
But if these Persons in the mean time would search their own Hearts, and make Inquisition into their Lives past, they would find Cause enough for God's Wrath,
But if these Persons in the mean time would search their own Hearts, and make Inquisition into their Lives past, they would find Cause enough for God's Wrath,
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they bewailed not their Sins, but their Wants; howled not like Penitents, but like Wolves; because their Bellies, not the Sense of their Sins, pinched them;
they bewailed not their Sins, but their Wants; howled not like Penitents, but like Wolves; Because their Bellies, not the Sense of their Sins, pinched them;
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they desired again their loaded Tables and full Cups, they found no miss of Justice, Righteousness, &c. The Burden of our Complaints must not be the Loss of our Plenty and Prosperity, of our Riches or our Honor, our Health or our Friends;
they desired again their loaded Tables and full Cups, they found no miss of justice, Righteousness, etc. The Burden of our Complaints must not be the Loss of our Plenty and Prosperity, of our Riches or our Honour, our Health or our Friends;
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Secondly, If mens Complaints be not seasoned with Humility, they are Murmurs, and not Prayers; Expostulations for Dues, not Supplications for Grace and Favour.
Secondly, If men's Complaints be not seasoned with Humility, they Are Murmurs, and not Prayers; Expostulations for Dues, not Supplications for Grace and Favour.
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and we may reckon among the Unfaithful, those who refuse or neglect to perform the Conditions upon which alone God has promised to hear the Cries and Complaints of men,
and we may reckon among the Unfaithful, those who refuse or neglect to perform the Conditions upon which alone God has promised to hear the Cries and Complaints of men,
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to serve themselves with the Huntsman's Art, to traverse and search by-ways to recover the secret Lairs of their Lust, the intricate perplex'd Windings of their Injustice,
to serve themselves with the Huntsman's Art, to traverse and search byways to recover the secret Lairs of their Lust, the intricate perplexed Windings of their Injustice,
and are you your selves those Reprobated People they call you, that you think the Terms easie to involve the Kingdom in Bloud and Ruine to be of their Number? This is no time to convince this Frenzy:
and Are you your selves those Reprobated People they call you, that you think the Terms easy to involve the Kingdom in Blood and Ruin to be of their Number? This is no time to convince this Frenzy:
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Their False Principles and Impious Tenets were their Innocence, and the Good Opinion they have of their Wicked Designs is all the Uprightness and Integrity they insist on.
Their False Principles and Impious Tenets were their Innocence, and the Good Opinion they have of their Wicked Designs is all the Uprightness and Integrity they insist on.
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And with what reason, beside their secret favouring of the Guilty? Forsooth, some of the Condemned Persons denied their Treason to the last Moment of their Life,
And with what reason, beside their secret favouring of the Guilty? Forsooth, Some of the Condemned Persons denied their Treason to the last Moment of their Life,
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For as those Creatures, which are either profitable or hurtful to us, out of a Natural Instinct hide themselves from us in Holes and other fast and retired Places, till the skillful Huntsman discovers them by their Scent, their Slotts, their Brousings,
For as those Creatures, which Are either profitable or hurtful to us, out of a Natural Instinct hide themselves from us in Holes and other fast and retired Places, till the skilful Huntsman discovers them by their Scent, their Slotts, their Brousings,
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If we lye down, and repose our Trust in the Lord in well-doing, though there be Trayterous Cabals and Midnight Conspiracies against us, our Sleeps shall be as Safe as Sweet:
If we lie down, and repose our Trust in the Lord in welldoing, though there be Traitorous Cabals and Midnight Conspiracies against us, our Sleeps shall be as Safe as Sweet:
If we turn unto the Lord by Repentance and holy Lives, he will turn our Dangers into Security, our Troubles into Peace and Prosperity, I laid me down and slept, says the Psalmist, and rose again, for the Lord sustained me.
If we turn unto the Lord by Repentance and holy Lives, he will turn our Dangers into Security, our Troubles into Peace and Prosperity, I laid me down and slept, Says the Psalmist, and rose again, for the Lord sustained me.
insinuate, nay dare to publish in Print, That the Conspiracy, which makes such a Noise, is indeed only against the Accused Party, either to destroy or to bring it low. Good and Gracious Souls!
insinuate, nay Dare to publish in Print, That the conspiracy, which makes such a Noise, is indeed only against the Accused Party, either to destroy or to bring it low. Good and Gracious Souls!
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This Age, which despises to go less in a Refined Way of working Mischief than any former whatsoever, has fram'd an Engine, which would be thought to have been filed and polished by the very Hand of Charity,
This Age, which despises to go less in a Refined Way of working Mischief than any former whatsoever, has framed an Engine, which would be Thought to have been filed and polished by the very Hand of Charity,
But though we were Miraculously snatch'd out of the Jaws of Ruine, are we now secure? so that the Reprehension in my Text may be retorted on us, Wherefore doth a living man complain? Some forward Heads and Branches of the late Conspiracy, I acknowledge, are cut off, or secured;
But though we were Miraculously snatched out of the Jaws of Ruin, Are we now secure? so that the Reprehension in my Text may be retorted on us, Wherefore does a living man complain? some forward Heads and Branches of the late conspiracy, I acknowledge, Are Cut off, or secured;
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though we were lately so near being Surpriz'd, and totally destroy'd by the Malice of our Bloudy Enemies, that what one said of a Dog's near seizing the Prey, might be apply'd to us — similisque tenenti, non tenet, we were so near being taken, that we were only not taken;
though we were lately so near being Surprised, and totally destroyed by the Malice of our Bloody Enemies, that what one said of a Dog's near seizing the Prey, might be applied to us — similisque tenenti, non tenet, we were so near being taken, that we were only not taken;
insomuch, that when God awakens and affrights their secure and slumbering Souls with some loud and dreadful Judgment, they are utter Strangers to their Sins,
insomuch, that when God awakens and affrights their secure and slumbering Souls with Some loud and dreadful Judgement, they Are utter Strangers to their Sins,
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how is She become tributary? Among antient Roman Medals there is one with a disconsolate Figure, sitting on the Ground, with this Inscription, Britannia capta, Britain subdu'd:
how is She become tributary? Among ancient Roman Medals there is one with a disconsolate Figure, sitting on the Ground, with this Inscription, Britannia Captivity, Britain subdued:
Thanks be to God, I say, the Calamity of our Israel is not such, that we should take up this Complaint, How is She become a Widow, She that was Great among the Nations, a Princess among the Provinces,
Thanks be to God, I say, the Calamity of our Israel is not such, that we should take up this Complaint, How is She become a Widow, She that was Great among the nations, a Princess among the Provinces,
we are not actually reduced again, as some years since, to an Egyptian bondage, to work in Brick-kilns, by our bloudy and oppressing Dissenting Brethren.
we Are not actually reduced again, as Some Years since, to an Egyptian bondage, to work in Brick-kilns, by our bloody and oppressing Dissenting Brothers.
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We see here the highest Encouragement to excite us to Repentance and a Holy Life, no less than the removing all our Complaints, by the removing all our Evils;
We see Here the highest Encouragement to excite us to Repentance and a Holy Life, no less than the removing all our Complaints, by the removing all our Evils;
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And though the Words comprehend in their full Latitude the Whole Duty of Man, yet they may be reduc'd to these two short Precepts which we find in the fourth Chapter of St James, ver. 8. — Cleanse your Hands ye Sinners,
And though the Words comprehend in their full Latitude the whole Duty of Man, yet they may be reduced to these two short Precepts which we find in the fourth Chapter of Saint James, ver. 8. — Cleanse your Hands you Sinners,
And this Duty of Turning again to the Lord, is also express'd by a Metaphor, the so common Figure in Scripture, by a Similitude taken from such as go astray,
And this Duty of Turning again to the Lord, is also expressed by a Metaphor, the so Common Figure in Scripture, by a Similitude taken from such as go astray,
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Which is the Second Particular I said was contained in the Prophet's Advice, and for the sake of which Duty the other of Searching and Trying our Ways was prescribed:
Which is the Second Particular I said was contained in the Prophet's advice, and for the sake of which Duty the other of Searching and Trying our Ways was prescribed:
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though they contradict the express Word of God, and make that glorious Light a mere Ignis fatuus, a Will with the Wisp, and extinguish also the Candle of the Lord, that Inward Light of our Conscience which was kindled in our Soul at our first Creation,
though they contradict the express Word of God, and make that glorious Light a mere Ignis fatuus, a Will with the Wisp, and extinguish also the Candle of the Lord, that Inward Light of our Conscience which was kindled in our Soul At our First Creation,
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and what by the Sagacity of the Judge, the Uprightness of the Jury, and the False-Brothers among themselves, the Dangerous Thoughts of many Hearts are revealed.
and what by the Sagacity of the Judge, the Uprightness of the Jury, and the False-Brothers among themselves, the Dangerous Thoughts of many Hearts Are revealed.
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the only Waters of Separation, by which we can discover and discriminate the Allays and Corruptions of our Duties, from the pure and sincere Holiness which ought to have been in them, that can purge away the Dross of our Evasions, Palliations, Self-flatteries, and the like.
the only Waters of Separation, by which we can discover and discriminate the Alleys and Corruptions of our Duties, from the pure and sincere Holiness which ought to have been in them, that can purge away the Dross of our Evasions, Palliations, Self-flatteries, and the like.
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And the same Scriptures which we have perverted and bowed to our Crooked Purposes, are the only Rule and Test by which we can straighten and set them right again;
And the same Scriptures which we have perverted and bowed to our Crooked Purposes, Are the only Rule and Test by which we can straighten and Set them right again;
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and Clippers of his Commandments, whenever their Reputation or Interest are at Stake, and that there needs either an Extenuation or Varnish for their Evil Actions;
and Clippers of his commandments, whenever their Reputation or Interest Are At Stake, and that there needs either an Extenuation or Varnish for their Evil Actions;
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and the Waters of Separation, and many laborious Operations, proves and distinguishes false and adulterate Metals from true and sincere, light and counterfeit Coins from current and legitimate.
and the Waters of Separation, and many laborious Operations, Proves and Distinguishes false and adulterate Metals from true and sincere, Light and counterfeit Coins from current and legitimate.
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And then [ the trying them ] is much the same thing, being a Metaphor or Similitude borrowed from the Trade of the Gold-smith, who by the Touch-stone and Weights, Fire,
And then [ the trying them ] is much the same thing, being a Metaphor or Similitude borrowed from the Trade of the Goldsmith, who by the Touchstone and Weights, Fire,
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and beat over again the same Ground, to retrieve the Knowledge of those Crimes which either their wicked Habits or Custom of Sinning made them pass over without regret or regard,
and beatrice over again the same Ground, to retrieve the Knowledge of those Crimes which either their wicked Habits or Custom of Sinning made them pass over without regret or regard,
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The Montanists and Valentinians (a sort of Hereticks who taught that our Saviour took not True Flesh from the Virgin) affirm'd, That he denies her here to be his Mother,
The Montanists and Valentinians (a sort of Heretics who taught that our Saviour took not True Flesh from the Virgae) affirmed, That he Denies her Here to be his Mother,
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and that these Words, Woman, what have I to do with thee? import as much as, Nihil tecum commune habeo, non agnosco te pro Matre, I am not of the same Nature with you, I acknowledge you not to be my Mother:
and that these Words, Woman, what have I to do with thee? import as much as, Nihil tecum commune habeo, non agnosco te Pro Matre, I am not of the same Nature with you, I acknowledge you not to be my Mother:
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The Jovinians, Helvetians, and Eunomians affirm'd as extravagantly, That our Lord call'd her Woman, to shew, that she continu'd no longer in her Virgin-State, than till she brought-forth him:
The Jovinians, Helvetians, and Eunomians affirmed as extravagantly, That our Lord called her Woman, to show, that she continued no longer in her Virgin-State, than till she brought-forth him:
but even that the Sun and Moon themselves, i. e. his Father and Mother (by their Representatives his Brethren) should bow their Heads in Homage to him.
but even that the Sun and Moon themselves, i. e. his Father and Mother (by their Representatives his Brothers) should bow their Heads in Homage to him.
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Yet it will concern us to take heed, that we rightly understand his Actions, and that we make not a wrong Construction of that, which was given to be our Instruction.
Yet it will concern us to take heed, that we rightly understand his Actions, and that we make not a wrong Construction of that, which was given to be our Instruction.
for ever to continue in a Voluntary Reverential Wardship, as I may say, to them: and we read ▪ that he prefer'd Duty to Parents, even before the Corban ;
for ever to continue in a Voluntary Reverential Wardship, as I may say, to them: and we read ▪ that he preferred Duty to Parents, even before the Corban;
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the Maintenance of them, before the giving Oblations for the Reparations of the Temple. Again, no Spiritual Change in our Condition absolves us from the Duty of Children;
the Maintenance of them, before the giving Oblations for the Reparations of the Temple. Again, no Spiritual Change in our Condition absolves us from the Duty of Children;
And therefore the Doctrine of the Church of Rome in this particular is to be abominated, ubi pietatis genus ducitur, esse crudelem, among whom it is held a Sublime and abstracted Piece of Piety,
And Therefore the Doctrine of the Church of Room in this particular is to be abominated, ubi pietatis genus ducitur, esse Cruel, among whom it is held a Sublime and abstracted Piece of Piety,
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In some Cases indeed, religiosior est mentium copula, the Union of the Mind, upon long experience of mutual Vertue, may deservedly be counted a faster Tye,
In Some Cases indeed, Religiosior est mentium copula, the union of the Mind, upon long experience of mutual Virtue, may deservedly be counted a faster Tie,
and their Rules of Worship are, to add Barbarity to Superstition, under the pretence of Greater Sanctity to shake off the Duties of Humanity, no Church can justifie,
and their Rules of Worship Are, to add Barbarity to Superstition, under the pretence of Greater Sanctity to shake off the Duties of Humanity, no Church can justify,
When he bequeath'd her to the Care of his Beloved Disciple, he said to her, Woman, behold thy Son. But though the Expression there imply'd no Anger, it imply'd something of the like nature with what it does in my Text:
When he bequeathed her to the Care of his beloved Disciple, he said to her, Woman, behold thy Son. But though the Expression there implied no Anger, it implied something of the like nature with what it does in my Text:
which celebrates her Sanctity, but makes no Markets of her Shrines) speaks as the Gospel gives her light, viz. That Christ, by the Compellation of Woman in this place, checks and rebukes her;
which celebrates her Sanctity, but makes no Markets of her Shrines) speaks as the Gospel gives her Light, viz. That christ, by the Compellation of Woman in this place, Checks and rebukes her;
and sing her New Magnificats, from her being call'd Woman. They say Christ styled her so upon the same account, that himself was styled The Son of Man, by way of Excellence,
and sing her New Magnificates, from her being called Woman. They say christ styled her so upon the same account, that himself was styled The Son of Man, by Way of Excellence,
The Papists, on the other side, who may be call'd Beatae Virginis Parasiti, the Parasites or Flatterers of the Blessed Virgin, create to her an addition of Honour,
The Papists, on the other side, who may be called Beatae Virginis Parasite, the Parasites or Flatterers of the Blessed Virgae, create to her an addition of Honour,
because the Greater and more Important Relation, on some Occasions, swallows up the Less. As we see in the Case of a Father and a Son in a Commonwealth,
Because the Greater and more Important Relation, on Some Occasions, Swallows up the Less. As we see in the Case of a Father and a Son in a Commonwealth,
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and is commanded by him in the State: and thus though Fabius Maximus might approach his Son, being a Private Person, on Horseback, or which way he pleas'd;
and is commanded by him in the State: and thus though Fabius Maximus might approach his Son, being a Private Person, on Horseback, or which Way he pleased;
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yet when his Son was Consul, he might approach the Supreme Magistrate only on foot: and when the Lictors commanded him from his Son to alight, he not only obey'd,
yet when his Son was Consul, he might approach the Supreme Magistrate only on foot: and when the Lictors commanded him from his Son to alight, he not only obeyed,
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and his Darling Children, however they live in Disobedience to his Laws; and fansie he can see nothing in them that displeases him, whatever wickedness they commit.
and his Darling Children, however they live in Disobedience to his Laws; and fancy he can see nothing in them that displeases him, whatever wickedness they commit.
For it shews Christ 's equal and impartial Deportment, as he is a Lord and Saviour, to all Persons whatsoever, without Consideration of Country, Acquaintance, or Kindred:
For it shows christ is equal and impartial Deportment, as he is a Lord and Saviour, to all Persons whatsoever, without Consideration of Country, Acquaintance, or Kindred:
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because he had Curs'd him in his Flight from Jerusalem. Says he, What have I to do with you, ye Sons of Zerviah? And notwithstanding the great Dislike and Offence this Phrase exprest, our Lord forbore not to use it to his Mother, intermedling in his Divine Employment, Woman, says he, What have I to do with thee?
Because he had Cursed him in his Flight from Jerusalem. Says he, What have I to do with you, you Sons of Zeruiah? And notwithstanding the great Dislike and Offence this Phrase expressed, our Lord forbore not to use it to his Mother, intermeddling in his Divine Employment, Woman, Says he, What have I to do with thee?
and to slay my Son? And David used it the first way, 2 Sam. 19. to Abishai, urging him to put Shimei to death upon the Day of his Restoration to the Kingdom,
and to slay my Son? And David used it the First Way, 2 Sam. 19. to Abishai, urging him to put Shimei to death upon the Day of his Restoration to the Kingdom,
and his near Inspection into her Life, was the Cause of her Childs death, What have I to do with thee (says she) O thou Man of God! art thou come unto me to call my Sins to remembrance,
and his near Inspection into her Life, was the Cause of her Child's death, What have I to do with thee (Says she) Oh thou Man of God! art thou come unto me to call my Sins to remembrance,
If the Provocations of the Servants of God be Great, however near and close their former Relation to him was, they will find him as far Estranged from them:
If the Provocations of the Servants of God be Great, however near and close their former Relation to him was, they will find him as Far Estranged from them:
And so I proceed to the Reason why Christ reprov'd her, Because she unseasonably interpos'd in what she ought not to have meddled, prompted him to work a Miracle before his Time was come.
And so I proceed to the Reason why christ reproved her, Because she unseasonably interposed in what she ought not to have meddled, prompted him to work a Miracle before his Time was come.
