ALthough the effects of the great calamities which we have suffered in this Nation, namely, those of a raging Pestilence, a devouring Fire, several grievous and bloody Wars, be in some measure now removed,
ALthough the effects of the great calamities which we have suffered in this nation, namely, those of a raging Pestilence, a devouring Fire, several grievous and bloody Wars, be in Some measure now removed,
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This, and the fears that it hath awakened sit so close upon mens hearts, and give such sensible apprehensions of future troubles and calamities, that we enjoy not what we have, we find no ease or satisfaction in any thing which we as yet possess.
This, and the fears that it hath awakened fit so close upon men's hearts, and give such sensible apprehensions of future Troubles and calamities, that we enjoy not what we have, we find no ease or satisfaction in any thing which we as yet possess.
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as may appear 2 Kings 18.13, 14, 15, 16, 17. Which false dealing of Sennacherib is noted and censured by the Prophet in the beginning of this Chapter, Isaiah 33.1. Woe to thee that spoilest, and thou wast not spoiled, and dealest treacherously, and they dealt not treacherously with thee.
as may appear 2 Kings 18.13, 14, 15, 16, 17. Which false dealing of Sennacherib is noted and censured by the Prophet in the beginning of this Chapter, Isaiah 33.1. Woe to thee that spoilest, and thou wast not spoiled, and dealest treacherously, and they dealt not treacherously with thee.
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He so distressed both Hezekiah, and his people, that he freely offered to submit to what conditions, Sennacherib would please to impose upon him, Return from me, says Hezekiah, and that which thou puttest on me I will bear, v. 14. These conditions were so hard (being no less than three hundred talents of Silver,
He so distressed both Hezekiah, and his people, that he freely offered to submit to what conditions, Sennacherib would please to impose upon him, Return from me, Says Hezekiah, and that which thou puttest on me I will bear, v. 14. These conditions were so hard (being no less than three hundred Talents of Silver,
and thirty talents of Gold) that he was constrained to make them good, by giving Sennacherib as well the treasures of the Temple, all the Silver found in the House of the Lord, as the treasures of his own House, and what was still more dishonourable, to cut off the Gold from the Doors of the Temple, and the Pillars which he himself had made, v. 15 16.
and thirty Talents of Gold) that he was constrained to make them good, by giving Sennacherib as well the treasures of the Temple, all the Silver found in the House of the Lord, as the treasures of his own House, and what was still more dishonourable, to Cut off the Gold from the Doors of the Temple, and the Pillars which he himself had made, v. 15 16.
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Yet such it should seem was Sennacheribs treachery and false dealing, that having, as was before related, spoiled Hezekiah of his treasure, he presently, contrary to his promise, sends up an Army towards Jerusalem, the dread whereof filled that City with great amazement and confusions.
Yet such it should seem was Sennacheribs treachery and false dealing, that having, as was before related, spoiled Hezekiah of his treasure, he presently, contrary to his promise, sends up an Army towards Jerusalem, the dread whereof filled that city with great amazement and confusions.
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In these confusions had the Prophet Isaiah an intimation, that God would exalt his mighty power in the deliverance of Hezekiah, and of the City of Jerusalem from these so great and imminent dangers,
In these confusions had the Prophet Isaiah an intimation, that God would exalt his mighty power in the deliverance of Hezekiah, and of the city of Jerusalem from these so great and imminent dangers,
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for plain it is, that what the Prophet stiles judgment and righteousness in the words immediately antecedent, is here stiled wisdom and knowledge. He hath filled Sion with judgment and righteousness.
for plain it is, that what the Prophet stile judgement and righteousness in the words immediately antecedent, is Here styled Wisdom and knowledge. He hath filled Sion with judgement and righteousness.
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So he speaks in the fifth verse, and then immediately adds the effect those things should have, under the name of 〈 … 〉 and knowledge; for so it follows, and wisdom and knowledge shall be the stability of thy times, that is to say, judgment and righteousness shall be so.
So he speaks in the fifth verse, and then immediately adds the Effect those things should have, under the name of 〈 … 〉 and knowledge; for so it follows, and Wisdom and knowledge shall be the stability of thy times, that is to say, judgement and righteousness shall be so.
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Now the words taken in this sense offer two things to our consideration. 1. The former whereof is a blessing promised, which is stability of the times, setled, quiet,
Now the words taken in this sense offer two things to our consideration. 1. The former whereof is a blessing promised, which is stability of the times, settled, quiet,
and easie days. 2. The latter the proper means or terms, whereby this blessing is procur'd, which is obedience to Gods will in the whole extent of his holy Laws, styled by the Prophet wisdom and knowledge. For so he speaks to Hezekiah, and in his person to the nation, wisdom and knowledge shall be the stability of thy times.
and easy days. 2. The latter the proper means or terms, whereby this blessing is procured, which is Obedience to God's will in the Whole extent of his holy Laws, styled by the Prophet Wisdom and knowledge. For so he speaks to Hezekiah, and in his person to the Nation, Wisdom and knowledge shall be the stability of thy times.
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Of the former of these I should not speak, being not so suitable to this place, were it not proper for the occasion, were it not seasonable in point of time,
Of the former of these I should not speak, being not so suitable to this place, were it not proper for the occasion, were it not seasonable in point of time,
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and now, if ever, to be considered, when the great Council of the Land is studying how to settle the Nation, to confirm our Peace, to establish true and firm foundations of future settlement and tranquillity;
and now, if ever, to be considered, when the great Council of the Land is studying how to settle the nation, to confirm our Peace, to establish true and firm foundations of future settlement and tranquillity;
But being these are our present circumstances, I judge I may justly take occasion to insist a while upon those advantages, which every Nation may expect from quiet, certain, and stable times.
But being these Are our present Circumstances, I judge I may justly take occasion to insist a while upon those advantages, which every nation may expect from quiet, certain, and stable times.
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1. And first of all, such times as these give ease of heart, vigour of mind, a free and chearful and active spirit, take off the weights of fear and sorrow, that troublesome times generally hang upon men's minds,
1. And First of all, such times as these give ease of heart, vigour of mind, a free and cheerful and active Spirit, take off the weights of Fear and sorrow, that troublesome times generally hang upon men's minds,
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For in such times may every person duly hope to reap the fruits of his own Labours, to gain advantage by his diligence, to find an account in his undertakings, he now believes that he serves himself,
For in such times may every person duly hope to reap the fruits of his own Labours, to gain advantage by his diligence, to find an account in his undertakings, he now believes that he serves himself,
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Where is the man that will toyle and labour, weary his body or his mind, where he cannot hope that he or his heirs shall find advantage by all his pains, who will imploy and busie himself at all adventures? build,
Where is the man that will toil and labour, weary his body or his mind, where he cannot hope that he or his Heirs shall find advantage by all his pains, who will employ and busy himself At all adventures? built,
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but a disconsolate, useless sloath, or else a diversion from those labours, whereby he might profit himself and others, to live by spoyl on other persons? which when it once becomes common, ends in general want and poverty,
but a disconsolate, useless sloth, or Else a diversion from those labours, whereby he might profit himself and Others, to live by spoil on other Persons? which when it once becomes Common, ends in general want and poverty,
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2. Stable and settled times give men the happiest opportunities of injoying the fruits of their own endeavours and Gods blessings in peace and quiet and tranquillity, without which nothing is enjoyed,
2. Stable and settled times give men the Happiest opportunities of enjoying the fruits of their own endeavours and God's blessings in peace and quiet and tranquillity, without which nothing is enjoyed,
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And lastly what satisfaction is it to have a numerous and hopeful issue, when a mans children are in danger to have their minds abused by errour, by Popery, Atheism,
And lastly what satisfaction is it to have a numerous and hopeful issue, when a men children Are in danger to have their minds abused by error, by Popery, Atheism,
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or Infidelity, and their bodies enslaved by a cruel tyranny? So far are any of these things from being comforts in such an age, that they then create the greatest troubles.
or Infidelity, and their bodies enslaved by a cruel tyranny? So Far Are any of these things from being comforts in such an age, that they then create the greatest Troubles.
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Now therefore happy are those days, those fixed, and certain, and stable times, when every man may enjoy himself, enjoy his friends, possess his estate in peace and quiet, without the dread of domestick troubles,
Now Therefore happy Are those days, those fixed, and certain, and stable times, when every man may enjoy himself, enjoy his Friends, possess his estate in peace and quiet, without the dread of domestic Troubles,
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nor wisest man, from whence it generally comes to pass, that the ill designs which were conceived in unsetled times break out at last in wars and tumults,
nor Wisest man, from whence it generally comes to pass, that the ill designs which were conceived in unsettled times break out At last in wars and tumults,
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for Pride, and Avarice, and Ambition, whether in domestick, or foreign enemies, so much as to hope to make a change, to shake the foundations of peace and righteousness,
for Pride, and Avarice, and Ambition, whither in domestic, or foreign enemies, so much as to hope to make a change, to shake the foundations of peace and righteousness,
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2. Add hereunto in the second place, that they are of great importance also in order to those that are far greater, that is to say, to those that concern the life to come.
2. Add hereunto in the second place, that they Are of great importance also in order to those that Are Far greater, that is to say, to those that concern the life to come.
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and then again, that peace and quiet are the most happy opportunities for the exercise both of Godliness and Honesty, that is to say, of all our duties to God and Men.
and then again, that peace and quiet Are the most happy opportunities for the exercise both of Godliness and Honesty, that is to say, of all our duties to God and Men.
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Unsetled days divert the minds and thoughts of men from the consideration on of things to come in a better World, to secure their affairs, to preserve their concernments here on earth, which seem to be in present danger.
Unsettled days divert the minds and thoughts of men from the consideration on of things to come in a better World, to secure their affairs, to preserve their concernments Here on earth, which seem to be in present danger.
and in the midst of these confusions his thoughts are scattered, his mind disordered, and loses those divine affections, which give our prayers the best success both upon God, and upon our selves.
and in the midst of these confusions his thoughts Are scattered, his mind disordered, and loses those divine affections, which give our Prayers the best success both upon God, and upon our selves.
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To this I might add, that unsetled times, being, as was before discoursed, the most encouraging opportunities to excite the inordinate lusts of men, Pride,
To this I might add, that unsettled times, being, as was before discoursed, the most encouraging opportunities to excite the inordinate Lustiest of men, Pride,
and make men easie each to other? When every vertuous and pious person may make his addresses unto God with fixed attention, with stedfast thoughts and with pure affections;
and make men easy each to other? When every virtuous and pious person may make his Addresses unto God with fixed attention, with steadfast thoughts and with pure affections;
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when he may pray for what he wants, and render his thanks for what he enjoys, without interruption and distraction either by his own fears and sorrows,
when he may pray for what he Wants, and render his thanks for what he enjoys, without interruption and distraction either by his own fears and sorrows,
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When God, to speak in the words of Zachary, grants unto us that we being delivered from the hands of our enemies, may serve him without fear, in holiness and righteousness before him all the days of our life.
When God, to speak in the words of Zachary, grants unto us that we being Delivered from the hands of our enemies, may serve him without Fear, in holiness and righteousness before him all the days of our life.
2. Having thus given you a short account what a singular blessing it is to men to live in stable and setled times, let us now proceed to the second general, where we are to consider the proper methods, whereby this blessing may be procured, that is to say, the times established.
2. Having thus given you a short account what a singular blessing it is to men to live in stable and settled times, let us now proceed to the second general, where we Are to Consider the proper methods, whereby this blessing may be procured, that is to say, the times established.
Those, says the Prophet, are wisdom and knowledge; and these in the language of the Scriptures are due obedience to Gods will in the whole extent of those duties, which every man owes to God, and his Neighbour.
Those, Says the Prophet, Are Wisdom and knowledge; and these in the language of the Scriptures Are due Obedience to God's will in the Whole extent of those duties, which every man owes to God, and his Neighbour.
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But sure I am, that no Policies, no Devices of humane Wisdom, can ever lay any firm foundations of peace and settlement without the establishment of true Religion, both as it relates to God and men.
But sure I am, that no Policies, no Devices of humane Wisdom, can ever lay any firm foundations of peace and settlement without the establishment of true Religion, both as it relates to God and men.
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He that made the World, and now governs it by his Providence, hath so contrived the nature of things, that they can never be firmly settled without the practice of truth and righteousness,
He that made the World, and now governs it by his Providence, hath so contrived the nature of things, that they can never be firmly settled without the practice of truth and righteousness,
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2. And then secondly, that they prucure the especial aids of divine Providence, to give a greater success to them, to strengthen, and render them more effectual.
2. And then secondly, that they prucure the especial aids of divine Providence, to give a greater success to them, to strengthen, and render them more effectual.
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From whence come wars and fightings among you? come they not hence, even from your lusts that war in your members? ye lust and have not, ye kill and desire to have,
From whence come wars and fightings among you? come they not hence, even from your Lustiest that war in your members? you lust and have not, you kill and desire to have,
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He speaks of the Jews in the lesser Asia, and it may be, of some Judaizing Christians mingled with them, who destroyed and ruined one another by mutual slaughters amongst themselves, arising from their inordinate lusts.
He speaks of the jews in the lesser Asia, and it may be, of Some Judaizing Christians mingled with them, who destroyed and ruined one Another by mutual slaughters among themselves, arising from their inordinate Lustiest.
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and oppressions, and these oppressions wars and tumults amongst themselves. But blessed and happy are that people, who unanimously live in the fear of God,
and oppressions, and these oppressions wars and tumults among themselves. But blessed and happy Are that people, who unanimously live in the Fear of God,
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Now if what I have said be so clear and evident, that it cannot reasonably be contradicted, the consequence necessarily must be this, That the fear of God,
Now if what I have said be so clear and evident, that it cannot reasonably be contradicted, the consequence necessarily must be this, That the Fear of God,
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Nor must I omit to put you in mind, what courage it would produce amongst us, to find our selves firmly united amongst our selves, to find our Virtues increase our wealth,
Nor must I omit to put you in mind, what courage it would produce among us, to find our selves firmly united among our selves, to find our Virtues increase our wealth,
and loving righteousness? For then we should easily be perswaded to believe that God would give us assistance in all our straits, that he would defend us against our Enemies;
and loving righteousness? For then we should Easily be persuaded to believe that God would give us assistance in all our straits, that he would defend us against our Enemies;
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and that is, by procuring the aids of Divine Providence, and by engageing the Power of God to give security to that people by whom he is faithfully served, and honoured.
and that is, by procuring the aids of Divine Providence, and by engaging the Power of God to give security to that people by whom he is faithfully served, and honoured.
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The whole History of the Jewish Nation is little else but an account how God Almighty raised or depressed, blessed or punished that people, according to the various instances of their obedience or disobedience.
The Whole History of the Jewish nation is little Else but an account how God Almighty raised or depressed, blessed or punished that people, according to the various instances of their Obedience or disobedience.
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For afterwards his Army marches toward Jerusalem; the approach whereof was so dreadful, that it fill'd the City with great amazements and consternations.
For afterwards his Army marches towards Jerusalem; the approach whereof was so dreadful, that it filled the city with great amazements and consternations.
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when the strong hath eaten up the weak, the strong it self either becomes a spoil and prey to another stronger than it self (as the Assyrians did to the Persians, and as the Persians to the Greeks, and the Greeks themselves unto the Romans, and the Romans to the Goths and Vandals ) or else is crumbled and broke to pieces by intestine factions and seditions as the Christian Empire in the East, which made it a prey to the Turks and Saracens.
when the strong hath eaten up the weak, the strong it self either becomes a spoil and prey to Another Stronger than it self (as the Assyrians did to the Persians, and as the Persians to the Greeks, and the Greeks themselves unto the Roman, and the Romans to the Gothis and Vandals) or Else is crumbled and broke to Pieces by intestine factions and seditions as the Christian Empire in the East, which made it a prey to the Turks and Saracens.
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yet will not this afford any argument to conclude that a faithful, righteous, and holy people shall find no aids from Divine Providence to secure them from a wicked Enemy, although more powerful than themselves.
yet will not this afford any argument to conclude that a faithful, righteous, and holy people shall find no aids from Divine Providence to secure them from a wicked Enemy, although more powerful than themselves.
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that a Religion expresly contrary to the holy Scriptures, contrary to all Christian Antiquity, contrary to natural light and reason, disagreeable to our very senses in the strange fiction of transubstantiation;
that a Religion expressly contrary to the holy Scriptures, contrary to all Christian Antiquity, contrary to natural Light and reason, disagreeable to our very Senses in the strange fiction of transubstantiation;
how much profaneness and scorn of piety, how many divisions among our selves, how many dangerous Schisms and Heresies have infected and overflowed the Nation:
how much profaneness and scorn of piety, how many divisions among our selves, how many dangerous Schisms and Heresies have infected and overflowed the nation:
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and Seducers to conspire the destruction of Religion? They know that they who have no Religion (and many such there be amongst us) by being such are prepared for any;
and Seducers to conspire the destruction of Religion? They know that they who have no Religion (and many such there be among us) by being such Are prepared for any;
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Moreover, is it not most apparent, that they have put on all shapes, and dressed up themselves in all the disguises of the several parties in the Nation, the more to divide us amongst our selves,
Moreover, is it not most apparent, that they have put on all shapes, and dressed up themselves in all the disguises of the several parties in the nation, the more to divide us among our selves,
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2. Seeing wisdom and knowledge, seeing the true fear of God, and hearty obedience to his Laws are the expedients the Prophet offers to give stability to the times, hence we learn what is the true and proper method to gain that blessing amongst our selves.
2. Seeing Wisdom and knowledge, seeing the true Fear of God, and hearty Obedience to his Laws Are the expedients the Prophet offers to give stability to the times, hence we Learn what is the true and proper method to gain that blessing among our selves.
The wisdom of God hath so contrived the very nature of things themselves, that peace and war, strength and weakness, health and sickness are as consistent each with other,
The Wisdom of God hath so contrived the very nature of things themselves, that peace and war, strength and weakness, health and sickness Are as consistent each with other,
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And sure it is one of the greatest vanities to hope that God should preserve by miracle, where people wilfully serve those lusts, which naturally work their own destruction.
And sure it is one of the greatest vanities to hope that God should preserve by miracle, where people wilfully serve those Lustiest, which naturally work their own destruction.
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I do not question but that the generality of the Nation, if they were assaulted by an Enemy, would hazard their fortunes, expose their lives, adventure what was dearest to them, to maintain their ancient rights, and liberties.
I do not question but that the generality of the nation, if they were assaulted by an Enemy, would hazard their fortune's, expose their lives, adventure what was dearest to them, to maintain their ancient rights, and Liberties.
and unwilling to reform his sins for the security of his Country? Why are we willing to use those means, that are more grievous and less effectual for our welfare,
and unwilling to reform his Sins for the security of his Country? Why Are we willing to use those means, that Are more grievous and less effectual for our welfare,
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namely to hazard life and fortune for securing these very things themselves, and neglect the easie and efficacious, the reformation of our lives? Would it be a burden to love God with all our hearts, to place our hope and trust in him, to serve him without fear in holiness and righteousness all our days? Would it be troublesome and uneasie, to love our neighbours with sincerity,
namely to hazard life and fortune for securing these very things themselves, and neglect the easy and efficacious, the Reformation of our lives? Would it be a burden to love God with all our hearts, to place our hope and trust in him, to serve him without Fear in holiness and righteousness all our days? Would it be troublesome and uneasy, to love our neighbours with sincerity,
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O how blind are the minds of men not to see the things that concern their peace, not to observe that Christs commands are a light, an easie, a gentle yoke!
Oh how blind Are the minds of men not to see the things that concern their peace, not to observe that Christ commands Are a Light, an easy, a gentle yoke!
THIS Psalm, as judicious men conceive, was written by David, when he removed the Ark of God from the house of Obed-Edom to Sion. Which may be the reason,
THIS Psalm, as judicious men conceive, was written by David, when he removed the Ark of God from the house of Obed-Edom to Sion. Which may be the reason,
why it begins with these words, which Moses used on the like occasions; namely, when he removed the same Ark, which are recorded Numb. 10.35. Rise up Lord, and let thine Enemies be scattered, and let them that hate thee flee before thee.
why it begins with these words, which Moses used on the like occasions; namely, when he removed the same Ark, which Are recorded Numb. 10.35. Rise up Lord, and let thine Enemies be scattered, and let them that hate thee flee before thee.
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And having lived to see the day wherein the holy Ark, of God, the Symbol of his especial presence, was to be fixed in its own place, which God himself had chosen for it, he thought it meet to recollect the many other favours and mercies, which God had granted the Jewish Nation,
And having lived to see the day wherein the holy Ark, of God, the Symbol of his especial presence, was to be fixed in its own place, which God himself had chosen for it, he Thought it meet to recollect the many other favours and Mercies, which God had granted the Jewish nation,
and fruitful even to a miracle, so at the ninth and tenth verses; for the powerful Aids of his gracious Providence in dispossessing the former Inhabitants, in scattering the Armies of their Kings, that his people might possess their Countries, 12, 13, 14.
and fruitful even to a miracle, so At the ninth and tenth Verses; for the powerful Aids of his gracious Providence in dispossessing the former Inhabitants, in scattering the Armies of their Kings, that his people might possess their Countries, 12, 13, 14.
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And having then in the following verses largely returned his thanks to God for all the great and admirable things, which he had wrought for the Jewish Nation, in order to their strength and settlement, he prays for the continuance of his favour;
And having then in the following Verses largely returned his thanks to God for all the great and admirable things, which he had wrought for the Jewish nation, in order to their strength and settlement, he prays for the Continuance of his favour;
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In which words you may observe these two generals. 1. An acknowledgement made to God that it was he (and he alone) who had planted and settled them in the land,
In which words you may observe these two generals. 1. an acknowledgement made to God that it was he (and he alone) who had planted and settled them in the land,
Whath hath been done, saith he, hast wrought for us. 2. An ardent Prayer to God to strengthen, that is, to continue what he had pleased to work for them, Strengthen O God that which thou hast wrought for us.
Whath hath been done, Says he, hast wrought for us. 2. an Ardent Prayer to God to strengthen, that is, to continue what he had pleased to work for them, Strengthen Oh God that which thou hast wrought for us.
because the truth of this one thing is the very foundation of all Religion, and more especially of that particular part of it, which we are to exercise at this time, which is, to render our thanks to God for restoring our lawful Prince to us,
Because the truth of this one thing is the very Foundation of all Religion, and more especially of that particular part of it, which we Are to exercise At this time, which is, to render our thanks to God for restoring our lawful Prince to us,
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and the blessings attending his Restitution, namely, our Religion, Laws, and Liberties. If this was not done by Divine Providence, it would be flattery or mistake to return any thanks to God for it;
and the blessings attending his Restitution, namely, our Religion, Laws, and Liberties. If this was not done by Divine Providence, it would be flattery or mistake to return any thanks to God for it;
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Now therefore let us a while reflect upon the Arguments and Demonstrations that make it evident there is a Providence, that is, that God concerns himself,
Now Therefore let us a while reflect upon the Arguments and Demonstrations that make it evident there is a Providence, that is, that God concerns himself,
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That very light evidently shews that there is a God who made the World, and all the Creatures therein contained, from the admirable structure and contrivance, clearly appearing in he whole, and every part thereof.
That very Light evidently shows that there is a God who made the World, and all the Creatures therein contained, from the admirable structure and contrivance, clearly appearing in he Whole, and every part thereof.
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and, is most evidently contradicted by what he hath already done in the Creation of the World, a work of infinite power and wisdo• And if any will say he will not do it, his reason necessarily must be this,
and, is most evidently contradicted by what he hath already done in the Creation of the World, a work of infinite power and wisdo• And if any will say he will not do it, his reason necessarily must be this,
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namely, want of concernment in God for us, that is, want of kindness to us, the noblest works of his own hands, which is most evidently contradicted in the love already shewed to us, in that he hath not only made us,
namely, want of concernment in God for us, that is, want of kindness to us, the Noblest works of his own hands, which is most evidently contradicted in the love already showed to us, in that he hath not only made us,
The same wisdom that could not but make it for an end, cannot but still pursue the end for which he made it, in the ordering, Rule, and Government of it.
The same Wisdom that could not but make it for an end, cannot but still pursue the end for which he made it, in the ordering, Rule, and Government of it.
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1. For first of all, God doth in most express Language own the Government of the World, assume and vindicate it to himself, see now, saith he, that I, even I am he,
1. For First of all, God does in most express Language own the Government of the World, assume and vindicate it to himself, see now, Says he, that I, even I am he,
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I kill and I make alive, I wound and I heal, neither is there any that can deliver out of my hand. Deuter. 32.39. Whereunto add that of the Prophet, I am God and there is none like else, I am God and there is none like me;
I kill and I make alive, I wound and I heal, neither is there any that can deliver out of my hand. Deuter 32.39. Whereunto add that of the Prophet, I am God and there is none like Else, I am God and there is none like me;
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Thou even thou art Lord alone, saith Nehemiah, Thou hast made heaven, the heaven of heavens, with all their host, the earth and all things that are therein, the Seas and all, that is therein, and thou preservest them all. Nehem. 9.6. Where he ascribes as well the preservation, as the Creation of all to God;
Thou even thou art Lord alone, Says Nehemiah, Thou hast made heaven, the heaven of heavens, with all their host, the earth and all things that Are therein, the Seas and all, that is therein, and thou preservest them all. Nehemiah 9.6. Where he ascribes as well the preservation, as the Creation of all to God;
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They style him King, and thereby own his Government of it. The Lord is King for ever and ever, Psal. 10.16. and the Lord sitteth King for ever, Psal. 29.10.
They style him King, and thereby own his Government of it. The Lord is King for ever and ever, Psalm 10.16. and the Lord Sitteth King for ever, Psalm 29.10.
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Nay they expresly style him Governour, the Kingdom is the Lords, and he is the Governour among the Nations, Psal. 22.28. and call upon the Nations to rejoyce under the righteousness of his reign.
Nay they expressly style him Governor, the Kingdom is the lords, and he is the Governor among the nations, Psalm 22.28. and call upon the nations to rejoice under the righteousness of his Reign.
in meaner Creatures, as made for man. Are not two sparrows sold for a farthing; and yet one of them shall not fall to the ground without your Father.
in meaner Creatures, as made for man. are not two sparrows sold for a farthing; and yet one of them shall not fallen to the ground without your Father.
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This is the nature, this is the extent of Gods Providence, a thing so necessary to be believed, that all our Prayers, all our thanksgivings, all our obedience depend upon it.
This is the nature, this is the extent of God's Providence, a thing so necessary to be believed, that all our Prayers, all our thanksgivings, all our Obedience depend upon it.
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He that believes he is unconcerned in the good, or evil of mankind (as every man must that denys his providence) hath no reason to love, or fear him, that is, no reason to obey him.
He that believes he is unconcerned in the good, or evil of mankind (as every man must that denys his providence) hath not reason to love, or Fear him, that is, no reason to obey him.
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and that which should so much the more perswade us to a cheerful thankfulness towards God for every mercy we receive, is because our hearty thanks and praises is all the return we can make to God,
and that which should so much the more persuade us to a cheerful thankfulness towards God for every mercy we receive, is Because our hearty thanks and praises is all the return we can make to God,
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You cannot expect that I should attempt, much less be able to give a perfect and full description of this so great a mercy to us, this is indeed beyond my purpose,
You cannot expect that I should attempt, much less be able to give a perfect and full description of this so great a mercy to us, this is indeed beyond my purpose,
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1. We had been greatly oppressed and grieved by a long and violent Usurpation, we had been broken all to pieces, changed from one form to another, tossed and tumbled to and fro, those that oppressed us never finding a firm foundation to fettle themselves or us upon;
1. We had been greatly oppressed and grieved by a long and violent Usurpation, we had been broken all to Pieces, changed from one from to Another, tossed and tumbled to and from, those that oppressed us never finding a firm Foundation to fettle themselves or us upon;
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All this while whatsoever hands had power over us, wheresoever the Usurpation lay, the power was Arbitrary and unjust, oppressing and vexing where it pleased without controul and contradiction.
All this while whatsoever hands had power over us, wheresoever the Usurpation lay, the power was Arbitrary and unjust, oppressing and vexing where it pleased without control and contradiction.
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This being so, methinks we should never recollect the singular favour and grace of God in restoring our lawful Prince unto us, in restoring our antient Laws and Liberties by the restitution of our Prince, without a deep and feeling sense of this so timely and great deliverance,
This being so, methinks we should never recollect the singular favour and grace of God in restoring our lawful Prince unto us, in restoring our ancient Laws and Liberties by the restitution of our Prince, without a deep and feeling sense of this so timely and great deliverance,
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2. Especially if we further consider, that the same wise and gracious Providence, which restored our lawful Prince to us, brought back the free and publick use of that Religion which is without all doubt and scruple, the most agreeable to the Scripture, the most agreeable to Antiquity, the most Primitive and Apostolical in Doctrine, Worship,
2. Especially if we further Consider, that the same wise and gracious Providence, which restored our lawful Prince to us, brought back the free and public use of that Religion which is without all doubt and scruple, the most agreeable to the Scripture, the most agreeable to Antiquity, the most Primitive and Apostolical in Doctrine, Worship,
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and in Government, the most peaceable, wise, and holy, the most consistent with civil Government, the aptest to make men good and happy both in this and the other world, of any Religion whatsoever publickly owned in any Nation.
and in Government, the most peaceable, wise, and holy, the most consistent with civil Government, the aptest to make men good and happy both in this and the other world, of any Religion whatsoever publicly owned in any nation.
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And as to that particular instance of obedience to the civil Magistrate, I may very truly and justly say, first, that they of the Roman Church teach Doctrines inconsistent with it;
And as to that particular instance of Obedience to the civil Magistrate, I may very truly and justly say, First, that they of the Roman Church teach Doctrines inconsistent with it;
than move sedition, with that frankness, with that openness, with chat clearness, nor, as I believe, with that sincerity, that the Church of England doth profess it.
than move sedition, with that frankness, with that openness, with chat clearness, nor, as I believe, with that sincerity, that the Church of England does profess it.
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2. And which may serve to move to this with greater efficacy and success, is the several difficulties and obstructions, that might have hindered our deliverance, had not God himself appeared for it.
2. And which may serve to move to this with greater efficacy and success, is the several difficulties and obstructions, that might have hindered our deliverance, had not God himself appeared for it.
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Besides all this, it had spread an interest far and wide throughout the Nation, it had drawn in many to share in it, it had made it self many friends, and alliances, and relations;
Beside all this, it had spread an Interest Far and wide throughout the nation, it had drawn in many to share in it, it had made it self many Friends, and alliances, and relations;
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how easily was it blown away, and scattered like chaff before the wind? What a wonderful folly and infatuation blinded the Counsels that were for it? what a change was wrought in the hearts of men, unanimously to appear against it? what general desires and inclinations now suddainly kindled in mens hearts to their rightful Prince, their antient Laws,
how Easily was it blown away, and scattered like chaff before the wind? What a wondered folly and infatuation blinded the Counsels that were for it? what a change was wrought in the hearts of men, unanimously to appear against it? what general Desires and inclinations now suddenly kindled in men's hearts to their rightful Prince, their ancient Laws,
and the former Government of the Nation? and whence was this zeal and vigour, this general harmony of inclinations, this agreement of Councils and endeavours,
and the former Government of the nation? and whence was this zeal and vigour, this general harmony of inclinations, this agreement of Councils and endeavours,
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but only from the God of Spirits, from him that moves the hearts of men, when, and where, and whither he pleases by strong though invisible operations.
but only from the God of Spirits, from him that moves the hearts of men, when, and where, and whither he Pleases by strong though invisible operations.
And which further entitles God to our deliverance, was that it was wrought without Arms, without war, without the effusion and loss of blood, in a still, and quiet, and peaceable manner.
And which further entitles God to our deliverance, was that it was wrought without Arms, without war, without the effusion and loss of blood, in a still, and quiet, and peaceable manner.
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2. Having thus dispatched the former general, namely the acknowledgment made to God, that it is he that settles Kingdoms and Common-wealths, proceed we now unto the latter, which is the prayer put up to him;
2. Having thus dispatched the former general, namely the acknowledgment made to God, that it is he that settles Kingdoms and Commonwealths, proceed we now unto the latter, which is the prayer put up to him;
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2. And Secondly, his willingness to establish them upon their due and right behaviour, both which things are plainly granted by him that made this prayer for it, else had the prayer it self been useless.
2. And Secondly, his willingness to establish them upon their due and right behaviour, both which things Are plainly granted by him that made this prayer for it, Else had the prayer it self been useless.
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the wonder is, that the greatest things that depend upon such uncertain causes, the greatest Kingdoms and Common-Wealths, have not more and quicker revolutions, greater,
the wonder is, that the greatest things that depend upon such uncertain Causes, the greatest Kingdoms and Common-Wealths, have not more and quicker revolutions, greater,
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The strength and settlement of every Government, of every Kingdom and Common-Wealth, depends not only upon the close and entire Union of the members of the fame Society amongst themselves, (a thing not easie to be had) but upon all the several causes, that keep the balance even and steddy between the neighbouring Nations also;
The strength and settlement of every Government, of every Kingdom and commonwealth, depends not only upon the close and entire union of the members of the fame Society among themselves, (a thing not easy to be had) but upon all the several Causes, that keep the balance even and steady between the neighbouring nations also;
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which causes are so very numerous, and so various, mutable, and uncertain, that the balance would daily change and vary, did not God himself hold the scales,
which Causes Are so very numerous, and so various, mutable, and uncertain, that the balance would daily change and vary, did not God himself hold the scales,
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The Vice and Luxury of a People may soon consume their own strength, and bring the same distress and difficulty upon a Country that they usually bring on a single Family:
The Vice and Luxury of a People may soon consume their own strength, and bring the same distress and difficulty upon a Country that they usually bring on a single Family:
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Add hereunto what violent changes and alterations domestick Seditions may produce in every Nation, and how many causes and little accidents may easily produce such Sedition.
Add hereunto what violent changes and alterations domestic Seditions may produce in every nation, and how many Causes and little accidents may Easily produce such Sedition.
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or such as fansie themselves to be so, their mutual enmities amongst themselves, their envy at each others greatness, their infinite rage and indignation,
or such as fancy themselves to be so, their mutual enmities among themselves, their envy At each Others greatness, their infinite rage and Indignation,
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These, with infinite other causes, (which are impossible to be numbred) do as naturally tend to the dissolution of publick bodies of Civil Governments and Societies,
These, with infinite other Causes, (which Are impossible to be numbered) do as naturally tend to the dissolution of public bodies of Civil Governments and Societies,
Now to what end is this discourse? to shew the need, that all the concernments of mankind, that the greatest States and Kingdoms have of support from Divine Providence;
Now to what end is this discourse? to show the need, that all the concernments of mankind, that the greatest States and Kingdoms have of support from Divine Providence;
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So it came to pass, that Christianity, which in the first and Primitive ages maintained it self against all the cruelties of persecution by the zeal and piety of its followers, afterwards suffered strange decays;
So it Come to pass, that Christianity, which in the First and Primitive ages maintained it self against all the cruelties of persecution by the zeal and piety of its followers, afterwards suffered strange decays;
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Nor need we wonder it should be difficult to preserve so wise and holy a Religion as that which Christ hath revealed to us in its original strength and purity,
Nor need we wonder it should be difficult to preserve so wise and holy a Religion as that which christ hath revealed to us in its original strength and purity,
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and if it be not so guarded, it is impossible it should be national, that is, that one and the same thing should ever be able to approve it self to an infinite difference of apprehensions.
and if it be not so guarded, it is impossible it should be national, that is, that one and the same thing should ever be able to approve it self to an infinite difference of apprehensions.
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The not executing those Laws gives them all the advantages of Toleration, and truly they have great advantages that have both these put together, that of a seeming persecution,
The not executing those Laws gives them all the advantages of Toleration, and truly they have great advantages that have both these put together, that of a seeming persecution,
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2. But I have said enough of this, and shall now proceed to die next particular, which is the willingness of God Almighty to afford his help and assistance to them upon their due and right behaviour.
2. But I have said enough of this, and shall now proceed to die next particular, which is the willingness of God Almighty to afford his help and assistance to them upon their due and right behaviour.
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Now the terms whereupon Divine Providence usually strengthens and settles Nations in peace, and quiet, and prosperity, are (1) either general, or (2) More particular.
Now the terms whereupon Divine Providence usually strengthens and settles nations in peace, and quiet, and Prosperity, Are (1) either general, or (2) More particular.
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The former of these, that is to say, piety and vertue are so necessary, so indispensable to this end, that it is impossible that any Nation should flourish and be secure without them.
The former of these, that is to say, piety and virtue Are so necessary, so indispensable to this end, that it is impossible that any nation should flourish and be secure without them.
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Prophaneness, impiety, and irreligion, riot, and luxury, and oppression are so destructive to the peace and strength of every Nation, that would God leave them to themselves,
Profaneness, impiety, and irreligion, riot, and luxury, and oppression Are so destructive to the peace and strength of every nation, that would God leave them to themselves,
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Where he is pleased to represent it as a thing ven out of his own power (because so contrary to that Law, which he hath prescribed to his own Providence) to make it well with an impious people;
Where he is pleased to represent it as a thing ven out of his own power (Because so contrary to that Law, which he hath prescribed to his own Providence) to make it well with an impious people;
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2. But now the more particular terms requisite to the same establishment are due reverence unto the Magistrate, chearful obedience to the Laws, quiet and peaceable dispositions.
2. But now the more particular terms requisite to the same establishment Are due Reverence unto the Magistrate, cheerful Obedience to the Laws, quiet and peaceable dispositions.
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These are so requisite to this end, that whatsoever is contrary to them, Rebellion, Tumult, and Sedition immediately tend unto destruction: which is the;
These Are so requisite to this end, that whatsoever is contrary to them, Rebellion, Tumult, and Sedition immediately tend unto destruction: which is the;
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What full we render unto the Lord for these and all his mercies to us? Let us love the Author of all our happiness, let us demonstrate that love by free and thankful obedience to him.
What full we render unto the Lord for these and all his Mercies to us? Let us love the Author of all our happiness, let us demonstrate that love by free and thankful Obedience to him.
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the former were the Idolatrous Gentiles, in whose hands the secular Government then remained. The latter were those of the Jewish Religion, who had toleration amongst the Gentiles.
the former were the Idolatrous Gentiles, in whose hands the secular Government then remained. The latter were those of the Jewish Religion, who had toleration among the Gentiles.
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Upon this account the Apostle St Paul, being now in bonds, writes this Epistle to the Philippians, whom he had converted to Christianity, not only further to inculcate what he had before delivered to them,
Upon this account the Apostle Saint Paul, being now in bonds, writes this Epistle to the Philippians, whom he had converted to Christianity, not only further to inculcate what he had before Delivered to them,
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or death it self, that were it not for their sakes, to whom his life might be more useful, he should rather desire to be dissolved and to be with Christ.
or death it self, that were it not for their sakes, to whom his life might be more useful, he should rather desire to be dissolved and to be with christ.
if God should rescue him from his bonds. In the mean time, gives this admonition: Only let your conversation be as becometh the Gospel of Christ, that whether I come,
if God should rescue him from his bonds. In the mean time, gives this admonition: Only let your Conversation be as Becometh the Gospel of christ, that whither I come,
and in nothing thing terrified by your adversaries. That ye stand fact, &c. In which words you have an account, what are the most effectual means for any Church, which God hath blessed with the true Faith of Christianity, still to abide and continue in it.
and in nothing thing terrified by your Adversaries. That you stand fact, etc. In which words you have an account, what Are the most effectual means for any Church, which God hath blessed with the true Faith of Christianity, still to abide and continue in it.
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Firmness of mind in every mans private belief of it, close union amongst themselves, zeal and diligence in joynt endeavours for its defence and propagation,
Firmness of mind in every men private belief of it, close Union among themselves, zeal and diligence in joint endeavours for its defence and propagation,
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Now seeing the firmness of belief depends upon clear and evident proof, I might here offer a demonstration of the truth and excellency of Christianity.
Now seeing the firmness of belief depends upon clear and evident proof, I might Here offer a demonstration of the truth and excellency of Christianity.
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But being this is neither so needful, nor yet so seasonable to the occasion of our meeting, I shall rather chuse to address my self to what the occasion now requires, which is, to shew the truth and excellence of Christianity,
But being this is neither so needful, nor yet so seasonable to the occasion of our meeting, I shall rather choose to address my self to what the occasion now requires, which is, to show the truth and excellence of Christianity,
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as it is professed in our own Church in opposition to that of Rome: which I shall do by comparing theirs and ours together in point of Faith, and Worship, and Manners.
as it is professed in our own Church in opposition to that of Room: which I shall do by comparing theirs and ours together in point of Faith, and Worship, and Manners.
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Which we could not have, if every thing necessary to Salvation was not written, was not contained in this very Gospel of St. John. Nay further yet, we believe and receive all Creeds that were ever received in the Catholick Church.
Which we could not have, if every thing necessary to Salvation was not written, was not contained in this very Gospel of Saint John. Nay further yet, we believe and receive all Creeds that were ever received in the Catholic Church.
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Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving thanks, seeing he understandeth not what thou sayest? For thou verily givest thanks well,
Else when thou shalt bless with the Spirit, how shall he that occupieth the room of the unlearned say Amen At thy giving thanks, seeing he understands not what thou Sayest? For thou verily givest thanks well,
We believe that after Consecration the Bread and Wine set apart and consecrated for the Sacrament, do still retain the natural substance of bread and wine.
We believe that After Consecration the Bred and Wine Set apart and consecrated for the Sacrament, do still retain the natural substance of bred and wine.
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And so the Apostle himself believed, when he stiled that bread, of which we partake in that Sacrament, 1 Con. 10.17. We are all partakers of that one bread;
And so the Apostle himself believed, when he styled that bred, of which we partake in that Sacrament, 1 Con. 10.17. We Are all partakers of that one bred;
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But they, in absolute contradiction both unto Scripture, and unto Reason, and unto four of their five Senses, believe that after Consecration there is no bread,
But they, in absolute contradiction both unto Scripture, and unto Reason, and unto four of their five Senses, believe that After Consecration there is no bred,
To all these things I might now add the Superstition of their Devotions, their Prayers for delivering departed Souls out of that place they call Purgatory, a place that is of their own making for gaining Wealth unto their Church.
To all these things I might now add the Superstition of their Devotions, their Prayers for delivering departed Souls out of that place they call Purgatory, a place that is of their own making for gaining Wealth unto their Church.
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Their Pilgrimages to the Tombs of Saints, an infinite Mass of Rites and Ceremonies, for which things they have no precept in the Scripture, no example either there,
Their Pilgrimages to the Tombs of Saints, an infinite Mass of Rites and Ceremonies, for which things they have no precept in the Scripture, no Exampl either there,
We make no pretence to an Authority of giving Indulgences and Remissions, or of admitting any Penances and Commutations for the Expiation of the sin, where the sin is still continued in.
We make no pretence to an authority of giving Indulgences and Remissions, or of admitting any Penances and Commutations for the Expiation of the since, where the since is still continued in.
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They admit of Penances and Commutations for the Expiation of mens sins, and by these means teach their Followers to hope for remission of the punishment,
They admit of Penances and Commutations for the Expiation of men's Sins, and by these means teach their Followers to hope for remission of the punishment,
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2. For Civil Society, 'tis well known how many there are in the Church of Rome, who do affirm that it is not needful to discharge a promise to a Heretick;
2. For Civil Society, it's well known how many there Are in the Church of Rome, who do affirm that it is not needful to discharge a promise to a Heretic;
It was complained in the sixth year of King Henry the Second, that there have been above an hundred man slaughters committed by the then Clergy since the beginning of his Reign.
It was complained in the sixth year of King Henry the Second, that there have been above an hundred man slaughters committed by the then Clergy since the beginning of his Reign.
I have here given you an account of some of the most material differences between us and the Church of Rome in point of faith and worship, and manners, and should now perswade you to stand fast in all these things as they are taught in this Church, not suffering your selves to be abased by vain Sophistry of deceivers.
I have Here given you an account of Some of the most material differences between us and the Church of Room in point of faith and worship, and manners, and should now persuade you to stand fast in all these things as they Are taught in this Church, not suffering your selves to be abased by vain Sophistry of deceivers.
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Tell them, our Church, that is, a Church, wherein the same faith, and worship, the same obedience to Gods commands, were taught and required, which are now taught and required in ours, were many ages before theirs.
Tell them, our Church, that is, a Church, wherein the same faith, and worship, the same Obedience to God's commands, were taught and required, which Are now taught and required in ours, were many ages before theirs.
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Such a Church there was assoon as there was a Christian Church, such a Church planted by Christ himself, such a Church propagated by his Apostles, such a Church for several hundred years, for several ages after that.
Such a Church there was As soon as there was a Christian Church, such a Church planted by christ himself, such a Church propagated by his Apostles, such a Church for several hundred Years, for several ages After that.
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Afterwards there arose a time of darkness upon the face of the Christian world, in that darkness many errours crept into the Church, many corruptions in worship, and manners;
Afterwards there arose a time of darkness upon the face of the Christian world, in that darkness many errors crept into the Church, many corruptions in worship, and manners;
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then was our Church depraved and corrupted, as theirs now is: but now is our Church by Gods grace reformed and restored to primitive purity; which theirs is not.
then was our Church depraved and corrupted, as theirs now is: but now is our Church by God's grace reformed and restored to primitive purity; which theirs is not.
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we have added nothing as absolutely necessary to salvation, to the faith contained in the antient Creeds of the Catholick Church, they have added much to those Creeds, they have added some such things to them,
we have added nothing as absolutely necessary to salvation, to the faith contained in the ancient Creeds of the Catholic Church, they have added much to those Creeds, they have added Some such things to them,
for sure it is undoubtedly Jawful for a man to worship the true God, to use no Image in his worship, to use him as Mediator whom he hath appointed so to be.
for sure it is undoubtedly Jawful for a man to worship the true God, to use no Image in his worship, to use him as Mediator whom he hath appointed so to be.
And so much may serve for the first method for a true Church to preserve it self in the true faith, firmness of mind in every mans private belief of it.
And so much may serve for the First method for a true Church to preserve it self in the true faith, firmness of mind in every men private belief of it.
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Besides the intestine strifes and divisions, which are seen and observed in any Church invite its Enemys to attempt its utter ruine and destruction, they open a breach for them to enter, they give free and an easie entrance to swarms or seducers to invade it, they give a plausible and fair pretence for a very plausible and specious objections;
Beside the intestine strifes and divisions, which Are seen and observed in any Church invite its Enemies to attempt its utter ruin and destruction, they open a breach for them to enter, they give free and an easy Entrance to swarms or seducers to invade it, they give a plausible and fair pretence for a very plausible and specious objections;
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They have their Dominicans, and Franciscans, they have their Molinists, and their Jansenists, one Order bandying against another with bitter discords and animosities.
They have their Dominicans, and Franciscans, they have their Molinists, and their Jansenists, one Order bandying against Another with bitter discords and animosities.
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They are not agreed in the very rule of faith it self, some make the Decrees of the Pope only, some the Decrees of a General Council, others the Decrees of the Pope and Council both together, to be the only rule of Faith;
They Are not agreed in the very Rule of faith it self, Some make the Decrees of the Pope only, Some the Decrees of a General Council, Others the Decrees of the Pope and Council both together, to be the only Rule of Faith;
And for the increase and preservation of this so blessed and needful thing, let us take care not to advance any private opinions in opposition to publick wisdom.
And for the increase and preservation of this so blessed and needful thing, let us take care not to advance any private opinions in opposition to public Wisdom.
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Let no particular sort of men presume to stile themselves the Church, or the only genuine Sons of it, in opposition unto others, who belive the Doctrines of the Church, who have promised due Conformity to it,
Let no particular sort of men presume to style themselves the Church, or the only genuine Sons of it, in opposition unto Others, who believe the Doctrines of the Church, who have promised due Conformity to it,
they have private fancys of their own, and by obtruding these on others, and censuring those that receive them not, they weaken the Church, disturb its union, disquiet its peace,
they have private fancys of their own, and by obtruding these on Others, and censuring those that receive them not, they weaken the Church, disturb its Union, disquiet its peace,
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if they find that we our selves are cold and indifferent in our Religion, that we shew no hearty affection for it, that we value our ease, love our pleasure, esteem the smallest concerns and interest more than we prize and value that, may they not then justly conclude that we shall easily part with it? And will not this excite their diligence,
if they find that we our selves Are cold and indifferent in our Religion, that we show no hearty affection for it, that we valve our ease, love our pleasure, esteem the Smallest concerns and Interest more than we prize and valve that, may they not then justly conclude that we shall Easily part with it? And will not this excite their diligence,
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and encourage attempts to take it from us? May I speak what I verily think is true? It is our indifference in our Religion, the gross neglects that very many,
and encourage attempts to take it from us? May I speak what I verily think is true? It is our indifference in our Religion, the gross neglects that very many,
and the foul contempts that some others have clearly shewed unto this profession, that hath given encouragement to our enemies to design and attempt its extirpation.
and the foul contempts that Some Others have clearly showed unto this profession, that hath given encouragement to our enemies to Design and attempt its extirpation.
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If they can say (and I wish they may not) they have no concernment for their Religion, they have no regard for the Ministers of it, they neglect, they despise it in life and practice, many of them very seldom appear in their publick Assemblies and Congregations, very few frequent that holy Sacrament, which is the great and solemn profession of joyning in Communion with it.
If they can say (and I wish they may not) they have no concernment for their Religion, they have no regard for the Ministers of it, they neglect, they despise it in life and practice, many of them very seldom appear in their public Assemblies and Congregations, very few frequent that holy Sacrament, which is the great and solemn profession of joining in Communion with it.
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which cannot otherwise be resisted, than by letting them know they are deceived, that we have as great and warm a zeal for the preserving our Religion,
which cannot otherwise be resisted, than by letting them know they Are deceived, that we have as great and warm a zeal for the preserving our Religion,
If it be just, it is just to appear, and labour for it, it doth still so much the more deserve the use of reason in every private Prosessor of it, the use of Authority in every Magistrate for its advancement and preservation.
If it be just, it is just to appear, and labour for it, it does still so much the more deserve the use of reason in every private professor of it, the use of authority in every Magistrate for its advancement and preservation.
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They rather excite contempt and scorn, and irritate enemies to opposition, where they are left to shift for themselves, without any countenance from the Magistrate.
They rather excite contempt and scorn, and irritate enemies to opposition, where they Are left to shift for themselves, without any countenance from the Magistrate.
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maintain its truth against opposers, give no occasion to them to think, that fraud or force, hopes or fears, rewards or punishments in this world shall ever chase or remove us from it.
maintain its truth against opposers, give no occasion to them to think, that fraud or force, hope's or fears, rewards or punishments in this world shall ever chase or remove us from it.
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And may not the diligence of our enemies, for the subversion of our Faith, awake our minds, excite our diligence to maintain it? If they insinuate and intrude into all societies, all places, all degrees and ranks of men,
And may not the diligence of our enemies, for the subversion of our Faith, awake our minds, excite our diligence to maintain it? If they insinuate and intrude into all societies, all places, all Degrees and ranks of men,
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shall we be idle, or remiss in the mean time in the securing of real truth? Have they so much of zeal and fervor for meer vanities and superstitions? And have we none for real piety? Are they so active,
shall we be idle, or remiss in the mean time in the securing of real truth? Have they so much of zeal and fervor for mere vanities and superstitions? And have we none for real piety? are they so active,
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And have we no care to secure our selves, at least at home? Do they neglect no opportunity, do they omit no endeavours, no not the foulest and most unlawful to promote and propagate their Religion? And are we asleep, are we in a maze, are we in a dream,
And have we no care to secure our selves, At least At home? Do they neglect no opportunity, do they omit no endeavours, no not the Foulest and most unlawful to promote and propagate their Religion? And Are we asleep, Are we in a maze, Are we in a dream,
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Awake we then from that security, and from that coldness and indifference, from that remisness and neglect, which gives encouragement to our enemies to attempt the destruction of our Religion,
Awake we then from that security, and from that coldness and indifference, from that remissness and neglect, which gives encouragement to our enemies to attempt the destruction of our Religion,
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Our Faith is that which our blessed Lord came down from Heaven to reveal to men, he confirm'd it by many mighty Miracles, he died on the Cross, he rose again, he ascended to Heaven, he gave the Spirit to his Apostles and holy Fellows to preach and propagate it in the world.
Our Faith is that which our blessed Lord Come down from Heaven to reveal to men, he confirmed it by many mighty Miracles, he died on the Cross, he rose again, he ascended to Heaven, he gave the Spirit to his Apostles and holy Fellows to preach and propagate it in the world.
And have we not reason to encourage us so to do, if ever the times (which God forbid) should call for that? What saith our Lord in this case? Luk. 12.4, 5. Be not afraid of them that kill the body,
And have we not reason to encourage us so to do, if ever the times (which God forbid) should call for that? What Says our Lord in this case? Luk. 12.4, 5. Be not afraid of them that kill the body,
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when her Successor began his Reign? How hath he still preserved and blessed it in many confusions, many divisions amongst our selves since that time? How hath he now at the present time wonderfully discovered the works of darkness, brought hidden and secret evils to light? Made those discoveries, done those things that we could never have done for our selves?
when her Successor began his Reign? How hath he still preserved and blessed it in many confusions, many divisions among our selves since that time? How hath he now At the present time wonderfully discovered the works of darkness, brought hidden and secret evils to Light? Made those discoveries, done those things that we could never have done for our selves?
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Let us therefore awaken all our powers to diligence in our own defence, and then commit our cause to God, making our daily prayers to him, that he would defend his own Truth, that he would protect his own Inheritance,
Let us Therefore awaken all our Powers to diligence in our own defence, and then commit our cause to God, making our daily Prayers to him, that he would defend his own Truth, that he would Pact his own Inheritance,
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THE great security of mans life, as well from the cheats of his own as from the temptations of the world, depends upon true and stable Principles of Faith and Piety.
THE great security of men life, as well from the cheats of his own as from the temptations of the world, depends upon true and stable Principles of Faith and Piety.
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Having thus exhorted us to take care to chuse that for our chief good, which is indeed really so, to conduct our lives by true Principles, he speaks a Parable wherein he shews the great advantage of so doing,
Having thus exhorted us to take care to choose that for our chief good, which is indeed really so, to conduct our lives by true Principles, he speaks a Parable wherein he shows the great advantage of so doing,
Now that which the words thus explained offer unto our consideration, is the mighty danger that they are in to lose their souls, who are led and governed by false Principles.
Now that which the words thus explained offer unto our consideration, is the mighty danger that they Are in to loose their Souls, who Are led and governed by false Principles.
how they infatuate, how they bewitch the minds of men in strange forgetfulness of themselves, and of the accounts they must make to God in the world to come,
how they infatuate, how they bewitch the minds of men in strange forgetfulness of themselves, and of the accounts they must make to God in the world to come,
Who is he that lives without an enemy? and what will not an enemy do to blacken the Name, to injure the Estate, to blast the Fortune of him he hates? And shall I need to say,
Who is he that lives without an enemy? and what will not an enemy do to blacken the Name, to injure the Estate, to blast the Fortune of him he hates? And shall I need to say,
and malice, and animosity? And what a dangerous thing is it to admit and entertain these passions? Of that St Paul hath said enough, Eph. 4.26, 27. Be angry and sin not, let not the sun go down upon your wrath,
and malice, and animosity? And what a dangerous thing is it to admit and entertain these passion? Of that Saint Paul hath said enough, Ephesians 4.26, 27. Be angry and sin not, let not the sun go down upon your wrath,
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Which puts us in mind of another Tempter, who is most busie, and most subtle in making all the other temptations we meet withal operative and effectual upon us by his delusion? and seductions.
Which puts us in mind of Another Tempter, who is most busy, and most subtle in making all the other temptations we meet withal operative and effectual upon us by his delusion? and seductions.
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What will not those that love the world readily undertake and act, when an opportunity of gaining wealth freely offers it self unto them? They that will be rich fall into temptation,
What will not those that love the world readily undertake and act, when an opportunity of gaining wealth freely offers it self unto them? They that will be rich fallen into temptation,
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And how many are there that six this Principle in their minds, and govern all their designs by it, that they will be rich, however it be they gain their end?
And how many Are there that six this Principle in their minds, and govern all their designs by it, that they will be rich, however it be they gain their end?
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What are all the Histories of the World, but a Record, for the most part, of the corruption of humane Nature, of Wars and Tumults, fraud and falseness, oppression and cruelty,
What Are all the Histories of the World, but a Record, for the most part, of the corruption of humane Nature, of Wars and Tumults, fraud and falseness, oppression and cruelty,
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insomuch that the wise and learned Solomon after all his experience and observation of the ways and manners of mankind, gives us his judgment in this conclusion, Eccles. 7.29. Lo, this only have I learn'd, that God hath made man upright, but they have sought out many inventions.
insomuch that the wise and learned Solomon After all his experience and observation of the ways and manners of mankind, gives us his judgement in this conclusion, Eccles. 7.29. Lo, this only have I learned, that God hath made man upright, but they have sought out many Inventions.
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Suppose an occasion and opportunity to do an evil presented and offered unto a man, suppose the nature of this person does of it self move and incline him thereunto, that it be a singular gratification to some predominant lust in him.
Suppose an occasion and opportunity to do an evil presented and offered unto a man, suppose the nature of this person does of it self move and incline him thereunto, that it be a singular gratification to Some predominant lust in him.
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Is it imaginable that this person should refuse to comply with this temptation, if he have no firm and stable Principles fixed and setled in his mind to prevent and hinder that compliance? If he be not first perswaded fully, that the thing is unlawful he is about, that it will involve him in great guilt, that this will expose him to Gods displeasure,
Is it imaginable that this person should refuse to comply with this temptation, if he have no firm and stable Principles fixed and settled in his mind to prevent and hinder that compliance? If he be not First persuaded Fully, that the thing is unlawful he is about, that it will involve him in great guilt, that this will expose him to God's displeasure,
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and the severe effects thereof? If he be not possest with these Principles, what should secure him from that sin? Will the sensual person deny himself the delights and pleasures of sensuality;
and the severe effects thereof? If he be not possessed with these Principles, what should secure him from that since? Will the sensual person deny himself the delights and pleasures of sensuality;
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and his own inclinations to close with them? Suppose him destitute of such Principles, of stedfast purpose and resolution never to vary from God's will to serve and gratifie his own lusts, never to lose eternal Glory to possess the advantages, enjoy the pleasures of this world;
and his own inclinations to close with them? Suppose him destitute of such Principles, of steadfast purpose and resolution never to vary from God's will to serve and gratify his own Lustiest, never to loose Eternal Glory to possess the advantages, enjoy the pleasures of this world;
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as you may see it at large described in the first Chapter of the Epistle to the Romans. They fell into all degrees of evil, they persisted and continued in them without the least remorse of mind.
as you may see it At large described in the First Chapter of the Epistle to the Romans. They fell into all Degrees of evil, they persisted and continued in them without the least remorse of mind.
And when the Jews by their traditions corrupted the sacred word of God, when they mistook the rules of life, they also degenerated like the Gentiles, they were as blind in their superstititions,
And when the jews by their traditions corrupted the sacred word of God, when they mistook the rules of life, they also degenerated like the Gentiles, they were as blind in their superstititions,
Add hereunto that we are so far from being secure from the greatest evils without the fiercest and strongest Principles of hearty obedience unto God, that wee find it difficult for those Principles, to retain and hold us in obedience.
Add hereunto that we Are so Far from being secure from the greatest evils without the Fiercest and Strongest Principles of hearty Obedience unto God, that we find it difficult for those Principles, to retain and hold us in Obedience.
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and while temptations are so strong, and natural desires so ill inclined, as to lead them Captive unto evil against the convictions of their minds, against their Principles, and resolutions;
and while temptations Are so strong, and natural Desires so ill inclined, as to led them Captive unto evil against the convictions of their minds, against their Principles, and resolutions;
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how much more must the same things, have the same and worse effects upon them, where they have no Principles to oppose to their temptations they meet withall,
how much more must the same things, have the same and Worse effects upon them, where they have no Principles to oppose to their temptations they meet withal,
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That we are under many temptations unto evil, that humane nature is of it self, apt to comply with those temptations, that we have nothing but good Principles to prevent and hinder such complyance.
That we Are under many temptations unto evil, that humane nature is of it self, apt to comply with those temptations, that we have nothing but good Principles to prevent and hinder such compliance.
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There are such principles to be found, as turn the greatest crimes to merit, and make men hope for a reward, hope to gain eternal glory, by the foulest practices in the world;
There Are such principles to be found, as turn the greatest crimes to merit, and make men hope for a reward, hope to gain Eternal glory, by the Foulest practices in the world;
Our blessed Lord foretold his followers, that the time would come wherein they would put them out of the Synagogues, and not so only, but also that whosoever killed them should think he did God service by it, John 16.2.
Our blessed Lord foretold his followers, that the time would come wherein they would put them out of the Synagogues, and not so only, but also that whosoever killed them should think he did God service by it, John 16.2.
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Could a man have thought that such practices, as these are, should ever have been undertaking by any, making profession of Christianity? could he have thought that although these should be undertaken, they should be justified and defended? nay urged,
Could a man have Thought that such practices, as these Are, should ever have been undertaking by any, making profession of Christianity? could he have Thought that although these should be undertaken, they should be justified and defended? nay urged,
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and pressed with great severity? under no less a tie, and penalty, than that of the loss of a mans Soul? But this it is to have the mind and conscience defiled, as the Apostle himself expresses it, Tit. 1.15. This it is, as he speaks elswhere, 1. Tim. 4.2. to have the Conscience seared with a hot iron.
and pressed with great severity? under no less a tie, and penalty, than that of the loss of a men Soul? But this it is to have the mind and conscience defiled, as the Apostle himself Expresses it, Tit. 1.15. This it is, as he speaks elsewhere, 1. Tim. 4.2. to have the Conscience seared with a hight iron.
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1. Seeing the danger of false Principles in Religion is so prodigiously and strangely great, let this be a mighty caution to us to avoid communion with such persons,
1. Seeing the danger of false Principles in Religion is so prodigiously and strangely great, let this be a mighty caution to us to avoid communion with such Persons,
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It is not imaginable how this Church hath perverted the Doctrine of Christianity, and quite overthrown the practice of it in many considerable parts of it.
It is not imaginable how this Church hath perverted the Doctrine of Christianity, and quite overthrown the practice of it in many considerable parts of it.
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Now here I observe in the first place, that this is directly against the Scripture, which pronounces that to be unlawful, which a man acts against his own mind and conscience, although agreeably to other mens.
Now Here I observe in the First place, that this is directly against the Scripture, which pronounces that to be unlawful, which a man acts against his own mind and conscience, although agreeably to other men's.
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And what is it, that some of them have not judged lawful, especially against all those persons, upon whom they fix the name of Hereticks? And if you inquire, what is the design of those persons that do maintain this opinion, it is most evident, that it is this:
And what is it, that Some of them have not judged lawful, especially against all those Persons, upon whom they fix the name of Heretics? And if you inquire, what is the Design of those Persons that do maintain this opinion, it is most evident, that it is this:
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3. But then thirdly, they further teach, That where there are any two opinions, one less probable than another, that a man may lawfully guide his practice by that which appears to be less probable.
3. But then Thirdly, they further teach, That where there Are any two opinions, one less probable than Another, that a man may lawfully guide his practice by that which appears to be less probable.
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So Martial de Prado, concludes, and abundance of others as well as he, (as Guimen. p. 64.) Saepe in praxi licitum est sequi opinionem minùs probabilem, relictâ probabiliori:
So Martial de Prado, concludes, and abundance of Others as well as he, (as Guimen. p. 64.) Saepe in Praxi licitum est sequi opinionem minùs probabilem, relictâ probabiliori:
for it is added upon this point in the Church of Rome, That it is lawful for any person to follow a less probable opinion rather than one that is more probable,
for it is added upon this point in the Church of Rome, That it is lawful for any person to follow a less probable opinion rather than one that is more probable,
And for this an Author of that Church cites the Testimonies of above forty of their Doctors, ( Guimen. p. 62, 64.) And is this to teach like true and faithful Guides of Souls? Is this for men to behave themselves like faithful Pastors? and careful of the Salvation of men, to give them licence to guide their lives by such opinions,
And for this an Author of that Church cites the Testimonies of above forty of their Doctors, (Guimen. p. 62, 64.) And is this to teach like true and faithful Guides of Souls? Is this for men to behave themselves like faithful Pastors? and careful of the Salvation of men, to give them licence to guide their lives by such opinions,
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as are not only less probable, but less safe than the direct contrary are? But these are the Methods, these are the Arts of the Roman Church to draw men in unto their Church;
as Are not only less probable, but less safe than the Direct contrary Are? But these Are the Methods, these Are the Arts of the Roman Church to draw men in unto their Church;
By these liberties they fill their Church with numerous Proselytes and Disciples, and gain Authority to themselves to put them upon the foulest actions, by teaching them, that it is lawful for them to follow the Judgment of their Teachers,
By these Liberties they fill their Church with numerous Proselytes and Disciples, and gain authority to themselves to put them upon the Foulest actions, by teaching them, that it is lawful for them to follow the Judgement of their Teachers,
2. Add hereunto another Principle, taught and maintained in the Roman Church, concerning the rectifying of the intention, which is, that a man may lawfully do such things as are materially evil, provided always that he direct the inward intention of his mind unto a good and an honest end.
2. Add hereunto Another Principle, taught and maintained in the Roman Church, Concerning the rectifying of the intention, which is, that a man may lawfully do such things as Are materially evil, provided always that he Direct the inward intention of his mind unto a good and an honest end.
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In the mean time let it be observed, how the Teachers in the Church of Rome loosen the reins to the lusts of men, indulge their vain unchristian humors,
In the mean time let it be observed, how the Teachers in the Church of Room loosen the reins to the Lustiest of men, indulge their vain unchristian humours,
and believe themselves the only Saints, because they separate from the Church, make that a Character of Religion which tends to its ruine and destruction?
and believe themselves the only Saints, Because they separate from the Church, make that a Character of Religion which tends to its ruin and destruction?
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Peter having in the 16 verse of this Chapter made this confession of our Lord, That he was Christ the Son of the living God, is in return for this confession first pronounced a blessed person,
Peter having in the 16 verse of this Chapter made this Confessi of our Lord, That he was christ the Son of the living God, is in return for this Confessi First pronounced a blessed person,
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yet being first declared of him, adds to the Dignity of his Character, and yet detracts nothing at all from the power of the rest of Christs Apostles, upon whom,
yet being First declared of him, adds to the Dignity of his Character, and yet detracts nothing At all from the power of the rest of Christ Apostles, upon whom,
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(1) consider that NONLATINALPHABET, translated Hell is frequently used in the holy Scriptures as well as prophane Authors to signifie the grave, to denote the place, and state of the dead;
(1) Consider that, translated Hell is frequently used in the holy Scriptures as well as profane Authors to signify the grave, to denote the place, and state of the dead;
so it is used in these words, Psal. 16.10. Thou wilt not leave my soul in hell, neither wilt thou suffer thy holy one to see corruption. And then further,
so it is used in these words, Psalm 16.10. Thou wilt not leave my soul in hell, neither wilt thou suffer thy holy one to see corruption. And then further,
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(2) We must consider, that the grave, or place and State of the dead is sometimes compared unto a house, If I wait, the grave is mine house, Job. 17.13.
(2) We must Consider, that the grave, or place and State of the dead is sometime compared unto a house, If I wait, the grave is mine house, Job. 17.13.
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Hence mention is made of the bars of the pit, Job. 17.16. and of the keys of hell and death, Revel. 1.18. and of the keys of the bottomless pit, Revel. 9.1. (3) Being then that the grave, being that the place and state of the dead is compared to a house with gates and doors, shut up and fastned with bars and locks;
Hence mention is made of the bars of the pit, Job. 17.16. and of the keys of hell and death, Revel. 1.18. and of the keys of the bottomless pit, Revel. 9.1. (3) Being then that the grave, being that the place and state of the dead is compared to a house with gates and doors, shut up and fastened with bars and locks;
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for so you find in the words which I have already cited, Isaiah 38.10.11. I said in the cutting off of my days (when God told me that I should dye) I shall go to the gates of the grave am deprived of the residue of my years.
for so you find in the words which I have already cited, Isaiah 38.10.11. I said in the cutting off of my days (when God told me that I should die) I shall go to the gates of the grave am deprived of the residue of my Years.
then are the words we have in hand (which tell us, that the gates of hell shall not prevail against the Church ) a promise that there shall be a Church professing the true Faith of the Gospel,
then Are the words we have in hand (which tell us, that the gates of hell shall not prevail against the Church) a promise that there shall be a Church professing the true Faith of the Gospel,
1. It is needful to understand what the Church is, which is designed in these words, where it is promised, that the gates of hell shall not prevail against it.
1. It is needful to understand what the Church is, which is designed in these words, where it is promised, that the gates of hell shall not prevail against it.
and speaking indefinitely of his Church, cannot possibly understand any particular part of it, the Church of any particular place, but the Catholick Universal Church.
and speaking indefinitely of his Church, cannot possibly understand any particular part of it, the Church of any particular place, but the Catholic Universal Church.
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How many great and excellent Churches have failed and perished long ago? How many others have so decayed, that they seem near unto destruction? Where are those many famous Churches which once flourished in the Coast of Africks? Where are those seven Churches of Asia largely mentioned by St. John in the three first Chapters of the Revelations? Where are those many other Churches which formerly flourished in the East? How many of them are extinguished? utterly ruined and destroyed with the very Cities where they were planted? How many others are decayed almost to a total dissolution? Be it then concluded, that this promise, that the gates of hell shall not prevail against the Church, belongs to the Church Universal only,
How many great and excellent Churches have failed and perished long ago? How many Others have so decayed, that they seem near unto destruction? Where Are those many famous Churches which once flourished in the Coast of Africks? Where Are those seven Churches of Asia largely mentioned by Saint John in the three First Chapters of the Revelations? Where Are those many other Churches which formerly flourished in the East? How many of them Are extinguished? utterly ruined and destroyed with the very Cities where they were planted? How many Others Are decayed almost to a total dissolution? Be it then concluded, that this promise, that the gates of hell shall not prevail against the Church, belongs to the Church Universal only,
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1. The Inference is, That seeing this promise of our Lord, that the gates of hell shall not prevail against his Church, belongs to the Church Universal,
1. The Inference is, That seeing this promise of our Lord, that the gates of hell shall not prevail against his Church, belongs to the Church Universal,
The consequence which the Romanists draw from these words, namely, that the Church of Rome is indefectible and infallible, is most inconsequent and unreasonable.
The consequence which the Romanists draw from these words, namely, that the Church of Room is indefectible and infallible, is most inconsequent and unreasonable.
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This promise belongs to the Universal Church of Christ, the Church of Rome was never more than only a particular Church, that is, a member of the universal;
This promise belongs to the Universal Church of christ, the Church of Room was never more than only a particular Church, that is, a member of the universal;
and disclaim the very name of Christ, and yet this promise of our Lord remain a firm and stable truth, That the gates of hell shall not prevail against his Church.
and disclaim the very name of christ, and yet this promise of our Lord remain a firm and stable truth, That the gates of hell shall not prevail against his Church.
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this may suggest a severe Caution to all particular Churches in the World, wheresoever they are fixed and planted, carefully to study their preservation,
this may suggest a severe Caution to all particular Churches in the World, wheresoever they Are fixed and planted, carefully to study their preservation,
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The promise of God doth not fail in the failing of any particular Church, seeing that no particular Church hath the warranty of any promise from him that it shall not cease to be a Church,
The promise of God does not fail in the failing of any particular Church, seeing that no particular Church hath the warranty of any promise from him that it shall not cease to be a Church,
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If the Professors of Christianity in any particular place or Nation, shall become vain in their imaginations, exchanging plain and wholesom Truths for fond Speculations and Opinions;
If the Professors of Christianity in any particular place or nation, shall become vain in their Imaginations, exchanging plain and wholesome Truths for found Speculations and Opinions;
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They were the same that brought that deluge of Goths and Vandals, and barbarous Nations upon the West: and what may happen upon our selves for the same miscarriages that are amongst us, the wisest man amongst us cannot tell,
They were the same that brought that deluge of Gothis and Vandals, and barbarous nations upon the West: and what may happen upon our selves for the same miscarriages that Are among us, the Wisest man among us cannot tell,
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and will remove thy candlestick out of its place, except thou repent Rev. 2.5. Christ is so far from promising safety and protection to any particular Church and People, where they neglect their own safety, where they wilfully violate his Laws, that he threatens destruction and ruine to them;
and will remove thy candlestick out of its place, except thou Repent Rev. 2.5. christ is so Far from promising safety and protection to any particular Church and People, where they neglect their own safety, where they wilfully violate his Laws, that he threatens destruction and ruin to them;
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and therefore it is no particular Church, but the Catholick or Universal Church, to which our Lord makes this promise, that the gates of hell full not prevail against it. This being cleared,
and Therefore it is no particular Church, but the Catholic or Universal Church, to which our Lord makes this promise, that the gates of hell full not prevail against it. This being cleared,
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2. Let us now proceed to the second point, which is to consider how far this promise of our Lord made to the universal Church secures it from errour, and defection.
2. Let us now proceed to the second point, which is to Consider how Far this promise of our Lord made to the universal Church secures it from error, and defection.
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as destroy the foundation of Christianity, for wheresoever these prevail, the gates of Hell prevail in them, which is a contradiction to Christs promises made to his Church, in this place.
as destroy the Foundation of Christianity, for wheresoever these prevail, the gates of Hell prevail in them, which is a contradiction to Christ promises made to his Church, in this place.
Errour in matters fundamental destroys the being of a Church, and therefore the promise which assures us, that there shall always be a Church, assures us there shall always be a society of Christians which shall not err in fundamentals, that is to say, which shall profess all Christian Doctrine absolutely necessary to salvation.
Error in matters fundamental Destroys the being of a Church, and Therefore the promise which assures us, that there shall always be a Church, assures us there shall always be a society of Christians which shall not err in fundamentals, that is to say, which shall profess all Christian Doctrine absolutely necessary to salvation.
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I do not say, that the whole Church, the Church universal of any age, even since the Decease of Christs Apostles, hath actually erred even in things of less concernment.
I do not say, that the Whole Church, the Church universal of any age, even since the Decease of Christ Apostles, hath actually erred even in things of less concernment.
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for as a particular or single person may be a true and real Christian, although he mistake in lesser matters, in such as do not appertain to the foundation of Christianity;
for as a particular or single person may be a true and real Christian, although he mistake in lesser matters, in such as do not appertain to the Foundation of Christianity;
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There was something of faction, and something of prophaneness also in the Church of Corinth, one was of Paul, another of Apollos, another of Cephas, 1 Cor. 3.3, 4. And when they came to the Lords Supper, one was hungry, and another was drunk, and the rich despised and contemned the poor, 1 Cor. 11.21 (which certainly were no small miscarriages) and yet S. Paul doth still acknowledge, that they were a true and real Church.
There was something of faction, and something of profaneness also in the Church of Corinth, one was of Paul, Another of Apollos, Another of Cephas, 1 Cor. 3.3, 4. And when they Come to the lords Supper, one was hungry, and Another was drunk, and the rich despised and contemned the poor, 1 Cor. 11.21 (which Certainly were not small miscarriages) and yet S. Paul does still acknowledge, that they were a true and real Church.
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For thus is our Lord brought in as speaking to the Church of Ephesus. Remember therefore from whence thou art fallen, and repent, &c. Revel. 2.5. to the Church of Pergamus, I have a few things against thee, because thou sufferest them that hold the Doctrine of Balaam. Revel. 2.14. to the Church of Thyatira, I have a few things against thee, because thou sufferest that woman Jezebel which calleth her self a Prophetess to seduce my servants, &c. Revel. 2.20. to the Church of Sardis, I have not found thy works perfect before God. Revel. 3.2.
For thus is our Lord brought in as speaking to the Church of Ephesus. remember Therefore from whence thou art fallen, and Repent, etc. Revel. 2.5. to the Church of Pergamos, I have a few things against thee, Because thou sufferest them that hold the Doctrine of balaam. Revel. 2.14. to the Church of Thyatira, I have a few things against thee, Because thou sufferest that woman Jezebel which calls her self a Prophetess to seduce my Servants, etc. Revel. 2.20. to the Church of Sardis, I have not found thy works perfect before God. Revel. 3.2.
so there may be a true Church also, where there are defects in point of truth, provided they be not in those truths which are fundamental to Christianity.
so there may be a true Church also, where there Are defects in point of truth, provided they be not in those truths which Are fundamental to Christianity.
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Namely, the faithfulness of our Lord to this his stable and gracious promise, that the gates of hell shall not prevail against his Church, which faithfulness will appear more signal,
Namely, the faithfulness of our Lord to this his stable and gracious promise, that the gates of hell shall not prevail against his Church, which faithfulness will appear more signal,
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if we shall make a short reflexion upon the several dangers and tryals that have in several and divers ages assaulted the Church, and Faith of Christ.
if we shall make a short reflection upon the several dangers and trials that have in several and diverse ages assaulted the Church, and Faith of christ.
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by persecution from Jew and Gentile, and that both by the tongue and the sword, the Scribes and Pharisees amongst the Jews, the Philosophers also amongst the Gentiles, bent all their wit, to confute the Faith;
by persecution from Jew and Gentile, and that both by the tongue and the sword, the Scribes and Pharisees among the jews, the Philosophers also among the Gentiles, bent all their wit, to confute the Faith;
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2. No sooner did the supreme power owne the profession of Christianity, no sooner did peace dawn upon the Church by the favour of Constantine the Great,
2. No sooner did the supreme power own the profession of Christianity, no sooner did peace dawn upon the Church by the favour of Constantine the Great,
but now they grew to greater height, especially concerning the person of Christ; for the repressing of which errours, the four first general Councils were called.
but now they grew to greater height, especially Concerning the person of christ; for the repressing of which errors, the four First general Councils were called.
And then it was, that all the follies and superstitions entred into the Christian Church, which are still retained in the Church of Rome. Then were Images set up in Churches,
And then it was, that all the follies and superstitions entered into the Christian Church, which Are still retained in the Church of Room. Then were Images Set up in Churches,
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then infinite forgeries of Epistles, forgeries of large and great Volumes, fictions of the Lives of Saints, fictions of the Miracles done by them, to advance the Glory of the Church of Rome: which were no sooner disclaimed and baffled by the Reformation that still continues,
then infinite forgeries of Epistles, forgeries of large and great Volumes, fictions of the Lives of Saints, fictions of the Miracles done by them, to advance the Glory of the Church of Rome: which were no sooner disclaimed and baffled by the Reformation that still continues,
but they of that Chuch presently fell to practise the very same cruelties, the same bloody Arts upon the Reformed, that the Heathen Emperours had formerly practised upon the whole Church of God.
but they of that Church presently fell to practise the very same cruelties, the same bloody Arts upon the Reformed, that the Heathen emperors had formerly practised upon the Whole Church of God.
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Such were the methods that have been used to prevail against the Church of Christ, violence from without, divisions within, the troubles of danger, the temptations of ease, all the cruelties and arts of Satan to bring confusion and ruine upon it;
Such were the methods that have been used to prevail against the Church of christ, violence from without, divisions within, the Troubles of danger, the temptations of ease, all the cruelties and arts of Satan to bring confusion and ruin upon it;
and yet behold it still continues, and will continue in the world, either in one place or another, by virtue of the promise of Christ, that the gates of hell shall not prevail against his Church.
and yet behold it still continues, and will continue in the world, either in one place or Another, by virtue of the promise of christ, that the gates of hell shall not prevail against his Church.
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and living together in communion in the use of all Christs Institutions, this may serve for an admonition to all Christians to study Unity amongst themselves, to make no breach in the Church of Christ, where it is possible to keep together with piety and good conscience.
and living together in communion in the use of all Christ Institutions, this may serve for an admonition to all Christians to study Unity among themselves, to make no breach in the Church of christ, where it is possible to keep together with piety and good conscience.
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In the mean time I must profess, that I am much more than well satisfied in our separation from the Church of Rome, or rather in their separation from us,
In the mean time I must profess, that I am much more than well satisfied in our separation from the Church of Rome, or rather in their separation from us,
if not timely cured and removed, will certainly bring confusion amongst us, and then will that old Enemy enter in the smoke and darkness of that confusion.
if not timely cured and removed, will Certainly bring confusion among us, and then will that old Enemy enter in the smoke and darkness of that confusion.
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if they do not understand how weak and trifling all their Arguments against us are, and that it is next to an impossibility to find a Church against which nothing shall be objected:
if they do not understand how weak and trifling all their Arguments against us Are, and that it is next to an impossibility to find a Church against which nothing shall be objected:
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They are short sighted in Christianity, and very mean and narrow spirited, that mind or study peace no further than concerns a particular Congregation,
They Are short sighted in Christianity, and very mean and narrow spirited, that mind or study peace no further than concerns a particular Congregation,
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and through all, and in you all, Eph. 4.4, 5, 6. There is, saith he, one body, one universal Church, the unity and the peace whereof he recommends unto our study.
and through all, and in you all, Ephesians 4.4, 5, 6. There is, Says he, one body, one universal Church, the unity and the peace whereof he recommends unto our study.
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For to this end did Christ our Lord give himself for it, that he might sanctifie and cleanse it with the washing of water by the word, that he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing;
For to this end did christ our Lord give himself for it, that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing;
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that is to say, the spirit of truth to lead them into all truth, renews this promise again unto them a little before his ascension into Heaven, Act. 14. and commands not to depart from Jerusalem,
that is to say, the Spirit of truth to led them into all truth, renews this promise again unto them a little before his Ascension into Heaven, Act. 14. and commands not to depart from Jerusalem,
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as the spirit gave them utterance, Acts 2.2, 3, 4. which same Spirit also then endued them with all other kinds of gifts and powers requisite for the infallible preaching,
as the Spirit gave them utterance, Acts 2.2, 3, 4. which same Spirit also then endued them with all other Kinds of Gifts and Powers requisite for the infallible preaching,
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so afterwards on great numbers of other Christians. First on those that were Jews by birth, as you may see, Act. 4.3. & 8.17. and afterwards on the Gentiles also, as it appears from what we read Act. 10.44.
so afterwards on great numbers of other Christians. First on those that were jews by birth, as you may see, Act. 4.3. & 8.17. and afterwards on the Gentiles also, as it appears from what we read Act. 10.44.
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Then came it to pass that all the Churches wherein the Faith of Christ was planted, much abounded with such persons as had the miraculous gifts of the Spirit;
Then Come it to pass that all the Churches wherein the Faith of christ was planted, much abounded with such Persons as had the miraculous Gifts of the Spirit;
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but no where were there more of these than in the famous Church of Corinth, which as it was zealous of these gifts (1 Cor. 14.12) so had it a plentiful measure of them,
but no where were there more of these than in the famous Church of Corinth, which as it was zealous of these Gifts (1 Cor. 14.12) so had it a plentiful measure of them,
so you read vers. 12. for as much as ye are zealous of spiritual gifts, seek that ye way excel to the edifying of the Church, and because the Church could not be edified by any thing uttered in an unknown tongue,
so you read vers. 12. for as much as you Are zealous of spiritual Gifts, seek that you Way excel to the edifying of the Church, and Because the Church could not be edified by any thing uttered in an unknown tongue,
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unless interpreted in one that was known, he adds as follows vers. 13, 14. wherefore let him that speaketh in an unknown tongue; pray that he may interpret;
unless interpreted in one that was known, he adds as follows vers. 13, 14. Wherefore let him that speaks in an unknown tongue; pray that he may interpret;
which being so, he puts this question, what is it then? that is to say, what is the most desireable thing? what should we desire in point of Prayer? to which he answers in these words, I will pray with the spirit,
which being so, he puts this question, what is it then? that is to say, what is the most desirable thing? what should we desire in point of Prayer? to which he answers in these words, I will pray with the Spirit,
That is, the thing to be desired is, that when the Spirit suggests and dictates a prayer to any man (as he did to many in those ages by an immediate inspiration) he my so far use his own understanding,
That is, the thing to be desired is, that when the Spirit suggests and dictates a prayer to any man (as he did to many in those ages by an immediate inspiration) he my so Far use his own understanding,
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Now from these words compared with other places of Scripture, I shall take occasion to observe, That there were two ways of praying by the Spirit in the first Age of Christianity.
Now from these words compared with other places of Scripture, I shall take occasion to observe, That there were two ways of praying by the Spirit in the First Age of Christianity.
1. In the former whereof the understanding of him that prayed seems to have been wholly passive, so far as not to have employed it self, either in the inventing of the conceptions of the prayer,
1. In the former whereof the understanding of him that prayed seems to have been wholly passive, so Far as not to have employed it self, either in the inventing of the conceptions of the prayer,
Such was the prayer the Apostle mentions verf. 14. of this Chapter, If I pray in an unknown tongue, my spirit prayeth (that is, the spiritual gift that is in me) but my understanding is unfruitful, that is to say, my understanding doth not imploy and exercise it self to express the conceptions of this prayer in a tongue or manner known to all them that hear me.
Such was the prayer the Apostle mentions verf. 14. of this Chapter, If I pray in an unknown tongue, my Spirit Prayeth (that is, the spiritual gift that is in me) but my understanding is unfruitful, that is to say, my understanding does not employ and exercise it self to express the conceptions of this prayer in a tongue or manner known to all them that hear me.
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2. In the latter kind of this extraordinary gift of prayer, (prayer by immediate Inspiration) the understanding of him that prayed seems to have been passive and active likewise;
2. In the latter kind of this extraordinary gift of prayer, (prayer by immediate Inspiration) the understanding of him that prayed seems to have been passive and active likewise;
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active so far, as to have imployed and exercised it self to express and utter those conceptions in a tongue unknown to them that heard and in a familiar easie manner.
active so Far, as to have employed and exercised it self to express and utter those conceptions in a tongue unknown to them that herd and in a familiar easy manner.
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but what might edifie all that were present, even the most illiterate persons, and that such as these could not be edified by that which was uttered in an unknown tongue,
but what might edify all that were present, even the most illiterate Persons, and that such as these could not be edified by that which was uttered in an unknown tongue,
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though dictated by the holy Spirit, unless it was afterwards interpreted. I will pray with the spirit, and I will pray with the understanding also, i. e. so, that others may understand.
though dictated by the holy Spirit, unless it was afterwards interpreted. I will pray with the Spirit, and I will pray with the understanding also, i. e. so, that Others may understand.
how should he that occupieth the room of the unlearned (how should a vulgar illiterate person) say Amen at thy giving of thanks, seeing he understands not what thou sayest.
how should he that occupieth the room of the unlearned (how should a Vulgar illiterate person) say Amen At thy giving of thanks, seeing he understands not what thou Sayest.
For thou verily givest thanks well, but the other is not edified, ver. 16, 17. So then the Apostles judgment is this, That no office is to be performed in the Church,
For thou verily givest thanks well, but the other is not edified, ver. 16, 17. So then the Apostles judgement is this, That no office is to be performed in the Church,
and that where no such Inspiration can be pretended with the least appearance and shew of reason The Apostle supposes no man edified by the prayers which he doth not understand, they either judge that a man may be edified by such prayers,
and that where no such Inspiration can be pretended with the least appearance and show of reason The Apostle supposes no man edified by the Prayers which he does not understand, they either judge that a man may be edified by such Prayers,
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And is it not now a wonderful thing, that they who so grosly so expresly contradict the Doctrine of Sr. Paul, should boast themselves to be infallible? Is it not yet a greater wonder, that any who have had the education, where the Scriptures are read in a known tongue, should suffer themselves to be overborn into a belief that they are infallible, who erre in so plain and clear an instance,
And is it not now a wondered thing, that they who so grossly so expressly contradict the Doctrine of Sr. Paul, should boast themselves to be infallible? Is it not yet a greater wonder, that any who have had the education, where the Scriptures Are read in a known tongue, should suffer themselves to be overborne into a belief that they Are infallible, who err in so plain and clear an instance,
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nay infallible in all her Doctrines, who uses its publick Prayers and Offices in a tongue unknown unto the people, a thing so contrary to common sense,
nay infallible in all her Doctrines, who uses its public Prayers and Offices in a tongue unknown unto the people, a thing so contrary to Common sense,
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2. But to proceed to the second kind of the extraordinary gift of prayer, which was when a man received all the conceptions in prayer from an immediate Inspiration;
2. But to proceed to the second kind of the extraordinary gift of prayer, which was when a man received all the conceptions in prayer from an immediate Inspiration;
or at least to those that immediately followed, as the rest of those miraculous powers and gifts were, which God did then bestow on the Church to confirm the truth, of Christianity.
or At least to those that immediately followed, as the rest of those miraculous Powers and Gifts were, which God did then bestow on the Church to confirm the truth, of Christianity.
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I do not deny, but that when they fall into such straits, as that they know not what it is best to pray for, God doth direct and guide their minds by the assistance of his Spirit ▪ For as there is need of such assistance in such cases,
I do not deny, but that when they fallen into such straits, as that they know not what it is best to pray for, God does Direct and guide their minds by the assistance of his Spirit ▪ For as there is need of such assistance in such cases,
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so God denies not what is needful to such persons. And this is the meaning of the Apostle, Rom. 8.26. Likewise also the Spirit helpeth our infirmities:
so God Denies not what is needful to such Persons. And this is the meaning of the Apostle, Rom. 8.26. Likewise also the Spirit Helpeth our infirmities:
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He speaks in this place of times of great distress and danger, when the Christians were often in such perplexities and doubts of mind, that they knew not what to pray for, at least with faith and resignation, entire resignation to Gods will.
He speaks in this place of times of great distress and danger, when the Christians were often in such perplexities and doubts of mind, that they knew not what to pray for, At least with faith and resignation, entire resignation to God's will.
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But now for any man in these days to expect an immediate Inspiration of all the conceptions of a prayer, such as the Apostles arid Prophets had in the primitive times of Christianity,
But now for any man in these days to expect an immediate Inspiration of all the conceptions of a prayer, such as the Apostles arid prophets had in the primitive times of Christianity,
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for any man to pretend to pray by the same immediate Revelation, Whereby they prayed in the Christian Churches, is a very groundless and great presumption.
for any man to pretend to pray by the same immediate Revelation, Whereby they prayed in the Christian Churches, is a very groundless and great presumption.
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imagine (as divers ignorant persons do) that such a man prays by an immediate Inspiration, that what he speaks is just then dictated and suggested by the Holy Ghost,
imagine (as diverse ignorant Persons do) that such a man prays by an immediate Inspiration, that what he speaks is just then dictated and suggested by the Holy Ghost,
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and with such pious and good affections, as are the effects of those Graces, though not by immediate Inspiration, that is to say, the immediate dictate of the Spirit.
and with such pious and good affections, as Are the effects of those Graces, though not by immediate Inspiration, that is to say, the immediate dictate of the Spirit.
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God is a Spirit, and they that worship him must worship him in spirit and in truth, not carelesly and without attention, not without the affections of the heart and inward sense of the mind and spirit,
God is a Spirit, and they that worship him must worship him in Spirit and in truth, not carelessly and without attention, not without the affections of the heart and inward sense of the mind and Spirit,
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as the Jews had worshipped him in former Ages; but fervently, heartily, and sincerely. Such is the prayer the Apostle mentions Eph. 6.18. where he requires them to pray always with all prayer and supplication in the Spirit:
as the jews had worshipped him in former Ages; but fervently, heartily, and sincerely. Such is the prayer the Apostle mentions Ephesians 6.18. where he requires them to pray always with all prayer and supplication in the Spirit:
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and hymns, and spiritual songs, singing and making melody in your hearts, Eph. 5.19. Where you plainly see, that the holy offices, wherein the heart was moved and affected, are said to be spiritual on that account. See also Col. 3.16.
and Hymns, and spiritual songs, singing and making melody in your hearts, Ephesians 5.19. Where you plainly see, that the holy Offices, wherein the heart was moved and affected, Are said to be spiritual on that account. See also Col. 3.16.
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when he said, that they that worship God must worship him in spirit and truth. This is the worship that God requires, and therefore this he accepts also.
when he said, that they that worship God must worship him in Spirit and truth. This is the worship that God requires, and Therefore this he accepts also.
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This is a prayer put up to God with devour, and humble, and holy affections (for so I state the nature of it) and such was that the Apostle required, Eph. 6.18.
This is a prayer put up to God with devour, and humble, and holy affections (for so I state the nature of it) and such was that the Apostle required, Ephesians 6.18.
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2. The second thing which I must observe concerning this way of praying by the Spirit is, that it is applicable to a form of prayer, The words of Scripture are a form of words,
2. The second thing which I must observe Concerning this Way of praying by the Spirit is, that it is applicable to a from of prayer, The words of Scripture Are a from of words,
and heartily believe what he hears, or reads, and be as heartily affected with it? If he cannot do this, let him confess that he doth not believe the Word of God when he hears it read,
and heartily believe what he hears, or reads, and be as heartily affected with it? If he cannot do this, let him confess that he does not believe the Word of God when he hears it read,
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4. Add hereunto that there are divers forms of Prayer expresly prescribed in the holy Scripture, a form of benediction, whereby the Priest was to bless the People, Numb. 6.23, 24, 25, 26. a form for the offering of the First-fruits, Deut. 26.5, 6. &c. That David composed many of the psalms (as the titles of them expresly shew) to be used as publick forms of Prayer in the solemn worship of God in the Temple.
4. Add hereunto that there Are diverse forms of Prayer expressly prescribed in the holy Scripture, a from of benediction, whereby the Priest was to bless the People, Numb. 6.23, 24, 25, 26. a from for the offering of the Firstfruits, Deuteronomy 26.5, 6. etc. That David composed many of the psalms (as the titles of them expressly show) to be used as public forms of Prayer in the solemn worship of God in the Temple.
That our Saviour himself gave that, which is called the Lords Prayer, as a form of Prayer to his Disciples, according to the custome of the Jewish Doctors,
That our Saviour himself gave that, which is called the lords Prayer, as a from of Prayer to his Disciples, according to the custom of the Jewish Doctors,
5. And to conclude the present point, were not faith, and zeal, and devout affections applicable to a form of Prayer, no man could heartily joyn in a Prayer, which he hears uttered by another person,
5. And to conclude the present point, were not faith, and zeal, and devout affections applicable to a from of Prayer, no man could heartily join in a Prayer, which he hears uttered by Another person,
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doth any man speak unto a Prince, not minding what he speaks unto him? doth any man make an address to a King without giving heed to his own address? and if we judge it a great irreverence to speak to a Prince without attending to what we speak, what shall we judge of that affront men do to God,
does any man speak unto a Prince, not minding what he speaks unto him? does any man make an address to a King without giving heed to his own address? and if we judge it a great irreverence to speak to a Prince without attending to what we speak, what shall we judge of that affront men do to God,
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Men may pray, and pray acceptably, where they do not utter express words, Rom. 8.26. but the most excellent words in the World are not true and real Prayer, where there is nothing of desire, nothing of affection added to them;
Men may pray, and pray acceptably, where they do not utter express words, Rom. 8.26. but the most excellent words in the World Are not true and real Prayer, where there is nothing of desire, nothing of affection added to them;
how much more will God neglect them? why should he grant what we our selves do not desire? especially since it is an affront, a mocking of God, to ask of him what in truth we do not really desire, what we have no mind to receive from him;
how much more will God neglect them? why should he grant what we our selves do not desire? especially since it is an affront, a mocking of God, to ask of him what in truth we do not really desire, what we have no mind to receive from him;
What then shall we say to all that coldness, all that remisness which appears in our publick and solemn worship of God? By this we lose those spiritual joys, those sensible warmths and feeling comforts, which always attend fervent Prayer,
What then shall we say to all that coldness, all that remissness which appears in our public and solemn worship of God? By this we loose those spiritual Joys, those sensible warmths and feeling comforts, which always attend fervent Prayer,
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By this we give scandal to other persons, who take occasion from our remissness and want of zeal in our addresses unto God, either to refuse to joyn with us,
By this we give scandal to other Persons, who take occasion from our remissness and want of zeal in our Addresses unto God, either to refuse to join with us,
THE Apostles speaking to such persons as laboured under many trials and great indignities in the world, are always wont to put them in mind of two things, first of love of God to them under their sufferings and persecutions,
THE Apostles speaking to such Persons as laboured under many trials and great indignities in the world, Are always wont to put them in mind of two things, First of love of God to them under their sufferings and persecutions,
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And then that the promise of this Glory might prove effectual for its end, by moving every man to imitate him in this world, whom he hopes to enjoy in that to come, to purifie himself. as God is pure;
And then that the promise of this Glory might prove effectual for its end, by moving every man to imitate him in this world, whom he hope's to enjoy in that to come, to purify himself. as God is pure;
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Where I shall not need to put you in mind that these words, purifieth himself as he is pure, design and express an imitation, not an equality of Gods holiness and perfection:
Where I shall not need to put you in mind that these words, Purifieth himself as he is pure, Design and express an imitation, not an equality of God's holiness and perfection:
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2. And then secondly, the several ways whereby it hath this effect upon them. 3. To which I shall add some considerations as consequences of the words before us,
2. And then secondly, the several ways whereby it hath this Effect upon them. 3. To which I shall add Some considerations as consequences of the words before us,
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We plainly find there are great numbers, who profess the hope of future Glory, we have no reason to imagine but that they really hope for it according to their own profession,
We plainly find there Are great numbers, who profess the hope of future Glory, we have no reason to imagine but that they really hope for it according to their own profession,
What then is the hope, which our Apostle here designs? A firm expectation of gaining that happiness which God hath promised, consisting in Purity and Immortality, upon the terms whereupon 'tis promised,
What then is the hope, which our Apostle Here designs? A firm expectation of gaining that happiness which God hath promised, consisting in Purity and Immortality, upon the terms whereupon it's promised,
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For although it be very true indeed, that a man may possibly deny himself one sensual pleasure in the expectation of another, greater than that he foregoes at present;
For although it be very true indeed, that a man may possibly deny himself one sensual pleasure in the expectation of Another, greater than that he foregoes At present;
He that makes any sensual pleasure the very end and design of life, and hopes for this as for his happiness, can never by virtue of this hope study to mortifie and subdue sensual appetites and inclinations:
He that makes any sensual pleasure the very end and Design of life, and hope's for this as for his happiness, can never by virtue of this hope study to mortify and subdue sensual appetites and inclinations:
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from whence it appears, that that hope which shall deliver and purge the soul from sensual and corrupt desires, must be a hope of such a happiness as God hath promised,
from whence it appears, that that hope which shall deliver and purge the soul from sensual and corrupt Desires, must be a hope of such a happiness as God hath promised,
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so far is such a hope as that, from moving men unto their duties, that it gives them the very greatest encouragement to live in the perfect neglect of them.
so Far is such a hope as that, from moving men unto their duties, that it gives them the very greatest encouragement to live in the perfect neglect of them.
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What need they to deny themselves, and their vicious appetite and desires? What need they to offer any violence to their sinful lusts and inclinations? Why should they part with a right hand,
What need they to deny themselves, and their vicious appetite and Desires? What need they to offer any violence to their sinful Lustiest and inclinations? Why should they part with a right hand,
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and soft indulgence to those desires? From whence I conclude, that that hope, which purges the hearts and lives of men, must be a hope of that happiness that God hath promised upon those terms,
and soft indulgence to those Desires? From whence I conclude, that that hope, which purges the hearts and lives of men, must be a hope of that happiness that God hath promised upon those terms,
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3. And yet further we must observe, that it is only a firm assurance of arriving at that eternal happinefs upon the performance of those terms, that shall enable us to perform them.
3. And yet further we must observe, that it is only a firm assurance of arriving At that Eternal Happiness upon the performance of those terms, that shall enable us to perform them.
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Men will not deny their present ease, their present pleasures, their present joys, though never so contrary to the Gospel, upon meer probabilities and peradventures;
Men will not deny their present ease, their present pleasures, their present Joys, though never so contrary to the Gospel, upon mere probabilities and Peradventure;
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And it was want of this assurance in the Philosophy of former days that made its Precepts and Institutions so ineffectual in the World, and so Lactantius then observed.
And it was want of this assurance in the Philosophy of former days that made its Precepts and Institutions so ineffectual in the World, and so Lactantius then observed.
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From whence I conclude, that that hope which shall effectually perswade with men to obey the Precepts of our Lord, to cleanse themselves from all filthiness of flesh and spirit, must be a firm and strong assurance of gaining the happiness God hath promised upon the terms that he requires, sincere obedience to his Precepts.
From whence I conclude, that that hope which shall effectually persuade with men to obey the Precepts of our Lord, to cleanse themselves from all filthiness of Flesh and Spirit, must be a firm and strong assurance of gaining the happiness God hath promised upon the terms that he requires, sincere Obedience to his Precepts.
there is yet a further qualification that is required in that hope which shall enable us so to do, which is, that it wholly grounds it self upon the promise of Gods grace,
there is yet a further qualification that is required in that hope which shall enable us so to do, which is, that it wholly grounds it self upon the promise of God's grace,
so to advance his own desires, as to prepare and fit himself for that happiness which lies in likeness to God himself, in perfect purity and incorruption, without the assistance of Gods grace.
so to advance his own Desires, as to prepare and fit himself for that happiness which lies in likeness to God himself, in perfect purity and incorruption, without the assistance of God's grace.
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And therefore that hope must of necessity be successless, must fail to cleanse and purge our hearts, to purifie us as God is pure, which shall not be so far instructed as to teach us to apply to God for the assistance of his Spirit in a work above the power of Nature.
And Therefore that hope must of necessity be successless, must fail to cleanse and purge our hearts, to purify us as God is pure, which shall not be so Far instructed as to teach us to apply to God for the assistance of his Spirit in a work above the power of Nature.
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But now (to recollect the summ of what I have said upon this point) that hope which fixes on that happiness which God hath promised in the Gospel, consisting in purity and immortality;
But now (to recollect the sum of what I have said upon this point) that hope which fixes on that happiness which God hath promised in the Gospel, consisting in purity and immortality;
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which grounds it self upon the assistance of Gods Spirit in that performance (and therefore moves to apply to God by fervent prayer for the attaining of that assistance, which is never denied when so desired) that is the hope the Apostle intends in these words, that is, the hope that purifies us as God is pure.
which grounds it self upon the assistance of God's Spirit in that performance (and Therefore moves to apply to God by fervent prayer for the attaining of that assistance, which is never denied when so desired) that is the hope the Apostle intends in these words, that is, the hope that Purifies us as God is pure.
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and also fixt and setled this as a most sure and certain truth, that the purifying of a mans heart and life, according to the Laws of Christ, is the only and certain way of attaining to that bliss and happiness.
and also fixed and settled this as a most sure and certain truth, that the purifying of a men heart and life, according to the Laws of christ, is the only and certain Way of attaining to that bliss and happiness.
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suppose he believe that a holy life is the only means to attain this happiness; suppose these things fixed and setled upon his heart by the operation of Gods Spirit;
suppose he believe that a holy life is the only means to attain this happiness; suppose these things fixed and settled upon his heart by the operation of God's Spirit;
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Will he not be content to resist his sinful lusts and appetites, subdue his inordinate inclinations, in consideration of such a happiness? Will he not be content to deny himself all the unlawful joys and pleasures, all the poor and mean advantages that any sin can offer to him in the stedfast view and hope of it?
Will he not be content to resist his sinful Lustiest and appetites, subdue his inordinate inclinations, in consideration of such a happiness? Will he not be content to deny himself all the unlawful Joys and pleasures, all the poor and mean advantages that any since can offer to him in the steadfast view and hope of it?
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Will he think any loss or disadvantage that a holy life can bring upon him, to be compared with the loss of it? Will he think it much to suffer the loss of wealth,
Will he think any loss or disadvantage that a holy life can bring upon him, to be compared with the loss of it? Will he think it much to suffer the loss of wealth,
or honour, or life it self, rather than that of eternal glory, if he cannot retain the possession of one without plain forfeiture of all his title to the other? If he must abandon one of these, can he doubt whether he shall reject? and that under full and clear conviction wrought by the very grace of God (which we suppose in this hope) that he cannot retain them both together? I may boldly say, supposing the things I have supposed in this hope, he can no more refuse to do,
or honour, or life it self, rather than that of Eternal glory, if he cannot retain the possession of one without plain forfeiture of all his title to the other? If he must abandon one of these, can he doubt whither he shall reject? and that under full and clear conviction wrought by the very grace of God (which we suppose in this hope) that he cannot retain them both together? I may boldly say, supposing the things I have supposed in this hope, he can no more refuse to do,
The stable hopes of Eternal Glory, of the fruition of Gods presence in perfect purity and immortality, will recommend that purity to him as an essential part of happiness and felicity;
The stable hope's of Eternal Glory, of the fruition of God's presence in perfect purity and immortality, will recommend that purity to him as an essential part of happiness and felicity;
Thus Moses esteemed the reproach of Christ greater riches than the treasures of Aegypt, for he had respect unto the recompence of the reward, Heb. 11.26,
Thus Moses esteemed the reproach of christ greater riches than the treasures of Egypt, for he had respect unto the recompense of the reward, Hebrew 11.26,
So did S. Stephen part with his life in view of the glory which he saw, Acts 7.6 and that with such content and charity, that he prayed for the very men that stoned him, Lord lay not this sin to their charge.
So did S. Stephen part with his life in view of the glory which he saw, Acts 7.6 and that with such content and charity, that he prayed for the very men that stoned him, Lord lay not this since to their charge.
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They all judged as S. Paul did, the suffering of this present time were not worthy to be compared with the Glory that should be revealed in them, Rom. 8.18.
They all judged as S. Paul did, the suffering of this present time were not worthy to be compared with the Glory that should be revealed in them, Rom. 8.18.
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as that it doth not only move to such endeavours, but likewise carries that in it which cannot but render them efficacious in the subduing every lust, in the producing of every grace, in the accomplishing every thing requisite unto Life Eternal.
as that it does not only move to such endeavours, but likewise carries that in it which cannot but render them efficacious in the subduing every lust, in the producing of every grace, in the accomplishing every thing requisite unto Life Eternal.
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For besides, that the hope I have described is always quickned and encouraged by the operation of Gods Spirit, which makes it powerful for the purifying of mens hearts and lives;
For beside, that the hope I have described is always quickened and encouraged by the operation of God's Spirit, which makes it powerful for the purifying of men's hearts and lives;
as to envy those that abound in them, or despise those that have them not; much less to deceive, or to oppress, to lie, or flatter, or dissemble, to defame,
as to envy those that abound in them, or despise those that have them not; much less to deceive, or to oppress, to lie, or flatter, or dissemble, to defame,
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and makes him imitate that God, in whom he hath setled all his trust, and in conformity to whose likeness with the enjoyment of his presence, he hath placed all his joy and happiness.
and makes him imitate that God, in whom he hath settled all his trust, and in conformity to whose likeness with the enjoyment of his presence, he hath placed all his joy and happiness.
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And thus doth the hope of this happiness raise him above the force and power of those temptations, that the profits or pleasures of this world can offer or suggest unto him.
And thus does the hope of this happiness raise him above the force and power of those temptations, that the profits or pleasures of this world can offer or suggest unto him.
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and not so only, but we glory in tribulations also, knowing that tribulation worketh patience, and patience, experience, and experience hope and hope maketh not ashamed;
and not so only, but we glory in tribulations also, knowing that tribulation works patience, and patience, experience, and experience hope and hope makes not ashamed;
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The summ is this, the stable hope of eternal glory in the fruition of God himself in perfect purity and immortality, renders the man possessed with it,
The sum is this, the stable hope of Eternal glory in the fruition of God himself in perfect purity and immortality, renders the man possessed with it,
1. If every man that hath this hope, purifie himself as God is pure, then first of all hence it appears, that whosoever doth not this, whosoever indulges his sinful lusts, hath not really that hope,
1. If every man that hath this hope, purify himself as God is pure, then First of all hence it appears, that whosoever does not this, whosoever indulges his sinful Lustiest, hath not really that hope,
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and that which I take to be the general and great defect in those that profess the Christian Faith is, that they hope for life eternal without performing those conditions, whereupon it is promised in the Gospel, namely, repentance and reformation.
and that which I take to be the general and great defect in those that profess the Christian Faith is, that they hope for life Eternal without performing those conditions, whereupon it is promised in the Gospel, namely, Repentance and Reformation.
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For it hath given the firmest reasons to settle that very hope upon, and qualifie it with the very conditions which may make it useful and efficacious to purge and cleanse us from all filthiness of flesh and spirit.
For it hath given the firmest Reasons to settle that very hope upon, and qualify it with the very conditions which may make it useful and efficacious to purge and cleanse us from all filthiness of Flesh and Spirit.
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it hath also promised the Spirit of God to them that ask it, to enable them to yield sincere obedience to Christs precepts, that is, to perform those conditions.
it hath also promised the Spirit of God to them that ask it, to enable them to yield sincere Obedience to Christ Precepts, that is, to perform those conditions.
The Gospel hath given firm foundations of that true and powerful hope, which, where it is, never fails to purge the impure, to humble the proud, to soften the hard,
The Gospel hath given firm foundations of that true and powerful hope, which, where it is, never fails to purge the impure, to humble the proud, to soften the hard,
ALthough the Law given by Moses was so heavy a yoke upon the Jews, that they themselves, who were otherwise apt to glory in it, sometimes complained of the burden of it, saying, What a weariness is it? Malach. 1.13.
ALthough the Law given by Moses was so heavy a yoke upon the jews, that they themselves, who were otherwise apt to glory in it, sometime complained of the burden of it, saying, What a weariness is it? Malachi 1.13.
Yet were there some of the very Gentiles, and these converted to Christianity, who were willing enough to embrace that yoke, which the Jews themselves were not able to bear.
Yet were there Some of the very Gentiles, and these converted to Christianity, who were willing enough to embrace that yoke, which the jews themselves were not able to bear.
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S. Paul had no sooner planted the Gospel amongst the Galatians, a Colony of Gauls seated in Asia; but there arose some false Apostles amongst these Converts to Christianity, who taught the necessity of Circumcision, pretending they could not be saved without it,
S. Paul had no sooner planted the Gospel among the Galatians, a Colony of Gauls seated in Asia; but there arose Some false Apostles among these Converts to Christianity, who taught the necessity of Circumcision, pretending they could not be saved without it,
Upon this account he stirs them up to stand fast in the liberty, wherewith Christ hath made us free, and that they should not suffer themselves to be intangled again with the yoke of bondage, v. 1. of this Chapter.
Upon this account he stirs them up to stand fast in the liberty, wherewith christ hath made us free, and that they should not suffer themselves to be entangled again with the yoke of bondage, v. 1. of this Chapter.
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And because they might judge that Circumcision was less troublesom, and more needful than the other Rites of Moses his Law, he assures them that they that submitted themselves to that institution of the Law, left all the advantages of the Gospel, Behold, I Paul say unto you, That if ye be circumcised, Christ shall profit you nothing, v. 2. And this he proves in the next words.
And Because they might judge that Circumcision was less troublesome, and more needful than the other Rites of Moses his Law, he assures them that they that submitted themselves to that Institution of the Law, left all the advantages of the Gospel, Behold, I Paul say unto you, That if you be circumcised, christ shall profit you nothing, v. 2. And this he Proves in the next words.
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And having shewed in the following verses, what is the summ of Christianity, namely, faith working by love; having perswaded them to persist in the Faith, which he himselfe had taught them, having sharply censured the false Apostles, who laboured to pervert that Faith, he adds what you read in vers. 13. For Brethren ye have been called unto liberty, only use not your liberty for an occasion to the flesh.
And having showed in the following Verses, what is the sum of Christianity, namely, faith working by love; having persuaded them to persist in the Faith, which he himself had taught them, having sharply censured the false Apostles, who laboured to pervert that Faith, he adds what you read in vers. 13. For Brothers you have been called unto liberty, only use not your liberty for an occasion to the Flesh.
1. The former of these, the liberty wherein the Gospel hath placed us, might be represented in more particulars than the time will allow me to consider;
1. The former of these, the liberty wherein the Gospel hath placed us, might be represented in more particulars than the time will allow me to Consider;
The Jewish Writers reckon six hundred and thirteen Precepts in Moses his Law, most of which were meer restrictions of that liberty, which natural Religion,
The Jewish Writers reckon six hundred and thirteen Precepts in Moses his Law, most of which were mere restrictions of that liberty, which natural Religion,
It would tire your patience to hear a Catalogue of all these positive institutions, and therefore I shall only remark a few particulars in several kinds,
It would tire your patience to hear a Catalogue of all these positive institutions, and Therefore I shall only remark a few particulars in several Kinds,
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or grown man, was here to appear thrice in the year, and none to appear empty handed, none to make his address to God without a sacrifice for acceptance;
or grown man, was Here to appear thrice in the year, and none to appear empty handed, none to make his address to God without a sacrifice for acceptance;
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a burnt-offering, and a peace-offering, besides a sacrifice for expiation in the cases wherein the Law required it; which cases were exceeding numerous.
a Burnt-offering, and a peace-offering, beside a sacrifice for expiation in the cases wherein the Law required it; which cases were exceeding numerous.
and consuming every sacrifice made to God, all which things rendred Gods service under the Law, a far more nice and scrupulous thing than Christianity now makes it.
and consuming every sacrifice made to God, all which things rendered God's service under the Law, a Far more Nicaenae and scrupulous thing than Christianity now makes it.
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2. Next to the several rites of worship enjoyned the Jews by Moses his Law, I might instance in the scrupulous precepts, which much perplexed their moral actions:
2. Next to the several Rites of worship enjoined the jews by Moses his Law, I might instance in the scrupulous Precepts, which much perplexed their moral actions:
1. They could not so much as build a house, but after a certain form and maner, with Battlements added to the roof, Deut. 22.8. They might not dwell in the house they had built (at least as they interpret Moses ) without certain Schedules of the Law affixed to the gates and parts of their doors, Deut. 6.9.
1. They could not so much as built a house, but After a certain from and manner, with Battlements added to the roof, Deuteronomy 22.8. They might not dwell in the house they had built (At least as they interpret Moses) without certain Schedules of the Law affixed to the gates and parts of their doors, Deuteronomy 6.9.
and their arms, which are stiled Phylacteries in the Gospel, Matt. 23. 3. Their meat, and the preparation of it were bounded with far more numerous Laws than any thing which I have yet mentioned.
and their arms, which Are styled Phylacteries in the Gospel, Matt. 23. 3. Their meat, and the preparation of it were bounded with Far more numerous Laws than any thing which I have yet mentioned.
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If they had forgotten a sheaf of Corn, they might not return again to fetch it, Such were the scruples which encumbered them in their very Charities to the poor.
If they had forgotten a sheaf of Corn, they might not return again to fetch it, Such were the scruples which encumbered them in their very Charities to the poor.
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Then another portion for the Priests, to be given to them in the Country, neither of which was to be less than a sixtieth part of all their fruits by the Decree of their wise men;
Then Another portion for the Priests, to be given to them in the Country, neither of which was to be less than a sixtieth part of all their fruits by the decree of their wise men;
The general account is thus stated by the Jews, the Poor had nine several gifts allotted them by a standing Law, three in the Field, four in the Vineyard, two in Plantations of other kinds, besides the second Tythe every third year:
The general account is thus stated by the jews, the Poor had nine several Gifts allotted them by a standing Law, three in the Field, four in the Vineyard, two in Plantations of other Kinds, beside the second Tithe every third year:
but that all their Offices of Love and Charity were so circumstantiated by the Law, that they, who had the best inclinations to these duties in the general, must of necessity be much encumbered by the circumstances which the Law required in the exact performance of them.
but that all their Offices of Love and Charity were so circumstantiated by the Law, that they, who had the best inclinations to these duties in the general, must of necessity be much encumbered by the Circumstances which the Law required in the exact performance of them.
They could not so much as cut their hair, or shave their beards but under the restraint and scruple of Law, Levit. 19.27. They were not begotten, they were not born without a ritual stain upon their parents;
They could not so much as Cut their hair, or shave their beards but under the restraint and scruple of Law, Levit. 19.27. They were not begotten, they were not born without a ritual stain upon their Parents;
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And now that I have mentioned Purification, what shall I say of the numerous cases wherein the Jews were made unclean by the sentence and judgment of the Law? What shall I say of the several Washings, the several Sacrifices, sometimes required to purge and make them clean again? What shall I say of their confinement,
And now that I have mentioned Purification, what shall I say of the numerous cases wherein the jews were made unclean by the sentence and judgement of the Law? What shall I say of the several Washings, the several Sacrifices, sometime required to purge and make them clean again? What shall I say of their confinement,
and separation from the Congregation, during the time they were unclean? The Jews observe that there were eleven general Fountains (so they stile them) of pollution,
and separation from the Congregation, during the time they were unclean? The jews observe that there were eleven general Fountains (so they style them) of pollution,
In these and innumerable other cases he was by the Law pronounced unclean, and being unclean, upon pain of death to purge himself, sometimes by Sacrifice, sometimes by the water of separation, always by bathing himself in water.
In these and innumerable other cases he was by the Law pronounced unclean, and being unclean, upon pain of death to purge himself, sometime by Sacrifice, sometime by the water of separation, always by bathing himself in water.
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For, as it appears from what I have said, they could not legally worship God without abundance of nice observances, wholly indifferent in themselves,
For, as it appears from what I have said, they could not legally worship God without abundance of Nicaenae observances, wholly indifferent in themselves,
They could not discharge their moral offices towards men without most scrupulous observations in point of circumstance of time and place, and other minute considerations.
They could not discharge their moral Offices towards men without most scrupulous observations in point of circumstance of time and place, and other minute considerations.
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And that which is further to be observed is, that the most exact performance of the letter of all these positive Laws might leave them vicious and immoral, full of hypocrisie, pride,
And that which is further to be observed is, that the most exact performance of the Letter of all these positive Laws might leave them vicious and immoral, full of hypocrisy, pride,
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Yet after all it was not needless, and therefore no unreasonable thing, that a people, amongst whom God himself in the first Ages of their Polity held the place of a Civil Magistrate, a people prone unto Idolatry,
Yet After all it was not needless, and Therefore no unreasonable thing, that a people, among whom God himself in the First Ages of their Polity held the place of a Civil Magistrate, a people prove unto Idolatry,
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S. Peter tells them, that Moses his Law (meaning its positive institutions) was such a yoke as neither they nor their fathers were able to bear, Act. 15.10. Christ tells us, that his yoke is easie, and his burden light, Mat. 11.30. They were in bondage under the elements of the world, Gal. 4.3.
S. Peter tells them, that Moses his Law (meaning its positive institutions) was such a yoke as neither they nor their Father's were able to bear, Act. 15.10. christ tells us, that his yoke is easy, and his burden Light, Mathew 11.30. They were in bondage under the elements of the world, Gal. 4.3.
And as S. Paul himself stiles them, under weak and beggarly elements, v. 9. We are under a royal law, Jam. 2.8. We are under the law of liberty, Jam. 1.25.
And as S. Paul himself stile them, under weak and beggarly elements, v. 9. We Are under a royal law, Jam. 2.8. We Are under the law of liberty, Jam. 1.25.
but what is immutably good in itself, a Law, that where it proceeds further, rests in few and easie instances, in Baptism, and the Lords Supper: these are the Sacraments of the Gospel;
but what is immutably good in itself, a Law, that where it proceeds further, rests in few and easy instances, in Baptism, and the lords Supper: these Are the Sacraments of the Gospel;
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Such is the liberty wherein the Gospel hath placed the professors of Christianity, a liberty from those numerous rights, those scrupulous precepts and injunctions, which fettered and perplexed the Jews in every instance of life, and action
Such is the liberty wherein the Gospel hath placed the professors of Christianity, a liberty from those numerous rights, those scrupulous Precepts and injunctions, which fettered and perplexed the jews in every instance of life, and actium
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2. Yet secondly there is a further liberty, wherein the Gospel hath placed us Christians, arising from the relaxation of the rigour of the penal Sanction, which was added to the Law of Moses.
2. Yet secondly there is a further liberty, wherein the Gospel hath placed us Christians, arising from the relaxation of the rigour of the penal Sanction, which was added to the Law of Moses.
Add hereunto that the same Law did threaten death to abundance of several kinds of sins (which the time will not suffer me to enumerate) whensoever committed against knowledge.
Add hereunto that the same Law did threaten death to abundance of several Kinds of Sins (which the time will not suffer me to enumerate) whensoever committed against knowledge.
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An example whereof we have in David, who although he was the supreme Magistrate (and therefore not to account to men for his transgression of the Law) was lyable to the hand of God, a punishment threatned in the Law) for his sins in the matter of Ʋriah, yet was not cut off by Gods hand,
an Exampl whereof we have in David, who although he was the supreme Magistrate (and Therefore not to account to men for his Transgression of the Law) was liable to the hand of God, a punishment threatened in the Law) for his Sins in the matter of Ʋriah, yet was not Cut off by God's hand,
For such was the rigour of the Law, that whensoever it threatned death, it did not dispense with the guilty person, no not upon repentance it self, not upon amendment, and reformation.
For such was the rigour of the Law, that whensoever it threatened death, it did not dispense with the guilty person, no not upon Repentance it self, not upon amendment, and Reformation.
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This is the meaning of the Apostle, when he saith, that the Law worketh wrath, Rom. 4.15. when he stiled it the ministration of condemnation, 2. Cor. 3.9. This is the reason, why having opposed it to the Gospel, as the letter unto the Spirit, he further adds, that the letter killeth, but that the spirit giveth life, vers. 6. of the same Chapter:
This is the meaning of the Apostle, when he Says, that the Law works wrath, Rom. 4.15. when he styled it the ministration of condemnation, 2. Cor. 3.9. This is the reason, why having opposed it to the Gospel, as the Letter unto the Spirit, he further adds, that the Letter kills, but that the Spirit gives life, vers. 6. of the same Chapter:
this is the reason, why Christ is said to have come in the flesh to deliver them, who through fear of death were all their life time subject to bondage, Heb. 2.15.
this is the reason, why christ is said to have come in the Flesh to deliver them, who through Fear of death were all their life time Subject to bondage, Hebrew 2.15.
yet it allows, and accepts repentance as a condition of remission in all degrees and kinds of sin, wherein the Law did not allow it as to the punishment it threatned.
yet it allows, and accepts Repentance as a condition of remission in all Degrees and Kinds of since, wherein the Law did not allow it as to the punishment it threatened.
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no sin so hainous in its nature, none so aggravated by repetition, none so heightned by long continuance, whereunto the Gospel doth not expresly promise pardon upon the sinners return to God.
no since so heinous in its nature, none so aggravated by repetition, none so heightened by long Continuance, whereunto the Gospel does not expressly promise pardon upon the Sinners return to God.
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Here is that grace that pardons the sensual and impure upon their amendment and reformation: here is that grace that pardons the violent and injurious upon repentance and restitution.
Here is that grace that Pardons the sensual and impure upon their amendment and Reformation: Here is that grace that Pardons the violent and injurious upon Repentance and restitution.
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A grace so signal and so eminent, that when the Apostle had described it in the fifth Chapter to the Romans, he found it needful to spend the sixth in caution against the abuse of it.
A grace so signal and so eminent, that when the Apostle had described it in the fifth Chapter to the Roman, he found it needful to spend the sixth in caution against the abuse of it.
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as that it gives any reasonable grounds for men to indulge themselves in sin, but that they, being bribed by their own lusts, take encouragement to do this, where none is given, that is (to use the Apostles words) use the liberty, given in the Gospel, for an occasion to the flesh.
as that it gives any reasonable grounds for men to indulge themselves in since, but that they, being bribed by their own Lustiest, take encouragement to do this, where none is given, that is (to use the Apostles words) use the liberty, given in the Gospel, for an occasion to the Flesh.
1. For first (as to the former instances) some there were, who being acquainted with their liberty from the Rites and Injunctions of the Law earlier than many others were, used the liberty of their consciences to ensnare the consciences of other men, scorned and censured them as weak and ignorant,
1. For First (as to the former instances) Some there were, who being acquainted with their liberty from the Rites and Injunctions of the Law earlier than many Others were, used the liberty of their Consciences to ensnare the Consciences of other men, scorned and censured them as weak and ignorant,
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2. Others, observing that S. Paul denied the necessity, nay in some cases forbad the use of the works of the Law (that is, of the Rites before mentioned) in order unto Justification, took liberty,
2. Others, observing that S. Paul denied the necessity, nay in Some cases forbade the use of the works of the Law (that is, of the Rites before mentioned) in order unto Justification, took liberty,
and judging that the grace of God was highly magnified by that pardon, took leave to indulge themselves in sin, under pretence of magnifying Gods grace.
and judging that the grace of God was highly magnified by that pardon, took leave to indulge themselves in since, under pretence of magnifying God's grace.
but sure I am, that there is something like unto it in very general use amongst us, which is the delay of reformation grounded upon the promise of pardon to every man that forsakes his sins,
but sure I am, that there is something like unto it in very general use among us, which is the Delay of Reformation grounded upon the promise of pardon to every man that forsakes his Sins,
although he have long continued in them, a great abuse of the grace of God. God promises pardon to prevent despair, these abuse that promise to presumption:
although he have long continued in them, a great abuse of the grace of God. God promises pardon to prevent despair, these abuse that promise to presumption:
God admits repentance after sin to encourage us to forsake our sins, these abuse his grace in that instance to encourge them to continue in them, which is to contemn the goodness of God,
God admits Repentance After since to encourage us to forsake our Sins, these abuse his grace in that instance to encourge them to continue in them, which is to contemn the Goodness of God,
The genuine use of that liberty, whereunto God hath called us by the Gospel is, to use the freedom that God hath given us from the many and scrupulous Laws of Moses, as a motive to a freer compliance with the excellent Precepts of the Gospel;
The genuine use of that liberty, whereunto God hath called us by the Gospel is, to use the freedom that God hath given us from the many and scrupulous Laws of Moses, as a motive to a freer compliance with the excellent Precepts of the Gospel;
Is it bondage to live in the faith and hope of a world to come? Is it bondage to be just and temperate? Is it bondage to be kind and innocent? And to be short, is it any bondage to love God with all our hearts,
Is it bondage to live in the faith and hope of a world to come? Is it bondage to be just and temperate? Is it bondage to be kind and innocent? And to be short, is it any bondage to love God with all our hearts,
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and upon repentance to pardon of sin, and eternal life, we make acknowledgment of this his grace by the diligent practice of that duty, which hath the assured promise of it;
and upon Repentance to pardon of since, and Eternal life, we make acknowledgment of this his grace by the diligent practice of that duty, which hath the assured promise of it;
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IT is not unusual to find such things as are very different each from other sometimes compared to the same thing, either because this same thing may have several qualities answering to those in different things,
IT is not unusual to find such things as Are very different each from other sometime compared to the same thing, either Because this same thing may have several qualities answering to those in different things,
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Upon this account we find the very Kingdom of God, that is, the Gospel of our Lord (which is the Doctrine of that Kingdom) compared to Leaven in the Scriptures.
Upon this account we find the very Kingdom of God, that is, the Gospel of our Lord (which is the Doctrine of that Kingdom) compared to Leaven in the Scriptures.
so did the Gospel of our Lord (as it is here foretold it should) propagate and diffuse it self from small beginnings amongst the Jews far and wide through other Nations.
so did the Gospel of our Lord (as it is Here foretold it should) propagate and diffuse it self from small beginnings among the jews Far and wide through other nations.
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On the other hand we also find, that the doctrine and hypocrisie of the Pharisees are by our Lord compared to Leaven; and that not only as apt to spread and diffuse themselves as that cloth,
On the other hand we also find, that the Doctrine and hypocrisy of the Pharisees Are by our Lord compared to Leaven; and that not only as apt to spread and diffuse themselves as that cloth,
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1. Now the instances of Pharisaical hypocrisie seem especially to have been these: 1. They pretended to a greater holiness and devotion, an exacter knowledge of the Law,
1. Now the instances of Pharisaical hypocrisy seem especially to have been these: 1. They pretended to a greater holiness and devotion, an exacter knowledge of the Law,
Josephus tells us ( Antiq. lib. 10. cap. 3.) that they pretended to such exactness in their lives, to such a perfection in obedience as that they judged God himself rejoyced in them, that he did not only accept of them upon the greatness of their piety,
Josephus tells us (Antique lib. 10. cap. 3.) that they pretended to such exactness in their lives, to such a perfection in Obedience as that they judged God himself rejoiced in them, that he did not only accept of them upon the greatness of their piety,
and were so esteemed by others also. He stiles this Sect the strictest sect of their Religion, Act. 26.5. and tells us further, that this was esteemed to teach and act according to the perfect manner of the law, Act. 22.3. Our Lord himself brings in the Pharisees openly boasting a greater piety, a stricter life, a higher righteousness than any other kind of men.
and were so esteemed by Others also. He stile this Sect the Strictest sect of their Religion, Act. 26.5. and tells us further, that this was esteemed to teach and act according to the perfect manner of the law, Act. 22.3. Our Lord himself brings in the Pharisees openly boasting a greater piety, a Stricter life, a higher righteousness than any other kind of men.
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The Pharisee stood, and prayed thus with himself: God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican.
The Pharisee stood, and prayed thus with himself: God, I thank thee, that I am not as other men Are, extortioners, unjust, Adulterers, or even as this Publican.
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Yet after all, if we observe our Saviours character of these men, we shall find them so far from being better, that they were worse than other persons, that though they profest they were no extortioners, yet they devoured widows houses, Mat. 23.14.
Yet After all, if we observe our Saviors character of these men, we shall find them so Far from being better, that they were Worse than other Persons, that though they professed they were no extortioners, yet they devoured Widows houses, Mathew 23.14.
that they were within full of extortion and excess, v. 25. and to be short, that they shut up the kingdom of heaven from men, that they neither entred in themselves,
that they were within full of extortion and excess, v. 25. and to be short, that they shut up the Kingdom of heaven from men, that they neither entered in themselves,
neither suffered them that were entring, to go in, v. 13. of the same Chapter. And this was the first of those instances, wherein they exercised their hypocrisie.
neither suffered them that were entering, to go in, v. 13. of the same Chapter. And this was the First of those instances, wherein they exercised their hypocrisy.
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S. Paul reporting what he was while he continued to be a Pharisee, expresly tells us, that he was blameless as to the righteousness in the law. Touching the righteousness which is in the law blameless, Phil. 3.6. His meaning is, that he avoided the outward actions expresly forbidden in the Law, that he observed and performed them, which were expresly then commanded, according to the interpretation which the Pharisees put upon the Law;
S. Paul reporting what he was while he continued to be a Pharisee, expressly tells us, that he was blameless as to the righteousness in the law. Touching the righteousness which is in the law blameless, Philip 3.6. His meaning is, that he avoided the outward actions expressly forbidden in the Law, that he observed and performed them, which were expressly then commanded, according to the Interpretation which the Pharisees put upon the Law;
and this that they might be seen of men, Mat. 6.5. They fasted also twice a-week ( Luk. 18.12.) but they put on a soure countenance, disfigured their faces, that they might appear unto men to fast, Mat. 6.16.
and this that they might be seen of men, Mathew 6.5. They fasted also twice a-week (Luk. 18.12.) but they put on a sour countenance, disfigured their faces, that they might appear unto men to fast, Mathew 6.16.
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and far more diligent in the observance of Gods appointments in ritual matters and constitutions, than in the very Laws of nature, and things of indispensable goodness.
and Far more diligent in the observance of God's appointments in ritual matters and constitutions, than in the very Laws of nature, and things of indispensable Goodness.
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These are the things our Saviour often objects to them, and more especially, Matt. 23. the 23d and following verses, Wo unto you Scribes and Pharisees, Hypocrites,
These Are the things our Saviour often objects to them, and more especially, Matt. 23. the 23d and following Verses, Woe unto you Scribes and Pharisees, Hypocrites,
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5. As they much abounded in institutions of their own, so some of these were so extravagant, that they were contrary to the very Laws of God, and nature.
5. As they much abounded in institutions of their own, so Some of these were so extravagant, that they were contrary to the very Laws of God, and nature.
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What Law more sacred and indispensable, what more natural, and more agreeable to humanity, than that which requires us to honour our Parents, to relieve and assist them in their wants, which is both a part,
What Law more sacred and indispensable, what more natural, and more agreeable to humanity, than that which requires us to honour our Parents, to relieve and assist them in their Wants, which is both a part,
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and a signification of that honour? yet such was the blindness of the Pharisees, that they licensed a man to make a vow to deny relief unto his Father,
and a signification of that honour? yet such was the blindness of the Pharisees, that they licensed a man to make a Voelli to deny relief unto his Father,
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but ye say, if a man shall say to his Father or Mother, it is Corban, that is to say, a gift by whatsoever thou mayest be profited by me, he shall be free,
but you say, if a man shall say to his Father or Mother, it is Corban, that is to say, a gift by whatsoever thou Mayest be profited by me, he shall be free,
6. They prescribed to others what they themselves would not practise, their precepts were stricter than their lives, to others they were extreamly severe,
6. They prescribed to Others what they themselves would not practise, their Precepts were Stricter than their lives, to Others they were extremely severe,
as it should seem they judg'd it was not, why was it then so to others? why did they then impose it on them? why reprove the neglect of it? why upbraid the mote or atome which they espied in their neighbours eye,
as it should seem they judged it was not, why was it then so to Others? why did they then impose it on them? why reprove the neglect of it? why upbraid the mote or atom which they espied in their neighbours eye,
But to proceed to the last instance of the hypocrisie of the Pharisees, this lay in the flaming zeal they had to make Proselytes to their Party, to make Disciples to their Sect,
But to proceed to the last instance of the hypocrisy of the Pharisees, this lay in the flaming zeal they had to make Proselytes to their Party, to make Disciples to their Sect,
while they made them worse, and not the better, nay greatly worse by so doing. And this is the thing objected to them by our Lord, Matth. 23.15. Wo unto you Scribes and Pharisees, Hypocrites, for ye compass Sea and Land to make one Proselyte;
while they made them Worse, and not the better, nay greatly Worse by so doing. And this is the thing objected to them by our Lord, Matthew 23.15. Woe unto you Scribes and Pharisees, Hypocrites, for you compass Sea and Land to make one Proselyte;
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for the Proselytes made by these Pharisees became much worse than they themselves, the Scholars much outdid their Masters in their iniquities and wicked lives, the imitation outdid the original, being encouraged by the example;
for the Proselytes made by these Pharisees became much Worse than they themselves, the Scholars much outdid their Masters in their iniquities and wicked lives, the imitation outdid the original, being encouraged by the Exampl;
The Presbyters, saith he, that are made by you do not only not believe, but do blaspheme the name of Christ twice as much as you your selves, So efficacious are your examples and your Doctrines to make the Disciple exceed the Master, to make the Gentile exceed the Jew in his Impiety and unbelief.
The Presbyters, Says he, that Are made by you do not only not believe, but do Blaspheme the name of christ twice as much as you your selves, So efficacious Are your Examples and your Doctrines to make the Disciple exceed the Master, to make the Gentile exceed the Jew in his Impiety and unbelief.
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2. Having thus the shewed the special instances of the Hypocrisie of the Pharisees, which was the former of the two generals before propounded, proceed we now to give an account of the latter also (that is) of the precept which bids beware of it.
2. Having thus the showed the special instances of the Hypocrisy of the Pharisees, which was the former of the two generals before propounded, proceed we now to give an account of the latter also (that is) of the precept which bids beware of it.
Beware of the leaven of the Pharisees, which is hypocrisie, which words suggest these things: 1. The greatness of the evil which we are commanded to avoid. 2. The diligence that must be used if we will duly obey the precept.
Beware of the leaven of the Pharisees, which is hypocrisy, which words suggest these things: 1. The greatness of the evil which we Are commanded to avoid. 2. The diligence that must be used if we will duly obey the precept.
(1.) It wholly consists in outward actions and omissions, performs the acts that seem most plausible unto men, avoids those that are most scandalous and expensive,
(1.) It wholly consists in outward actions and omissions, performs the acts that seem most plausible unto men, avoids those that Are most scandalous and expensive,
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but doth not produce a new life, or a better nature in the heart, it doth not mortifie any lust, it doth not quicken with any grace, it is no more a true Religion,
but does not produce a new life, or a better nature in the heart, it does not mortify any lust, it does not quicken with any grace, it is no more a true Religion,
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2. Charity, Sincerity, and Integrity, are the very life of Christianity, if we have not those, we have nothing of it, we cannot pretend unto perfection, we cannot say we have attain'd to the utmost degrees the highest measures of obedience;
2. Charity, Sincerity, and Integrity, Are the very life of Christianity, if we have not those, we have nothing of it, we cannot pretend unto perfection, we cannot say we have attained to the utmost Degrees the highest measures of Obedience;
Now so it is, Sincerity, Charity and Integrity are the very things the Hypocrite wants, it is the nature of Hypocrisie to be void and destitute of these Graces;
Now so it is, Sincerity, Charity and Integrity Are the very things the Hypocrite Wants, it is the nature of Hypocrisy to be void and destitute of these Graces;
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(1.) Hypocrisie is insolence against God, but fear and meekness towards men, it is an irreverence towards him, that searches and knows the hearts of men,
(1.) Hypocrisy is insolence against God, but Fear and meekness towards men, it is an irreverence towards him, that Searches and knows the hearts of men,
and awe and reverence toward men, who can but observe our overt actions; that is contempt and slight of God, who clearly discerns the thoughts of the heart;
and awe and Reverence towards men, who can but observe our overt actions; that is contempt and slight of God, who clearly discerns the thoughts of the heart;
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But what is the nature, what is the custom of Hypocrisie? it is to debase and depress Religion to the service of secular gain and honour, it is to use the appearance of it, in prejudice to the thing itself,
But what is the nature, what is the custom of Hypocrisy? it is to debase and depress Religion to the service of secular gain and honour, it is to use the appearance of it, in prejudice to the thing itself,
If he would effectually cheat his neighbour, if he would put a deceit upon him, he pretends to Piety and Religion, he censures the lives and manners of others, he complains, he harangues against the iniquity of the times, that he may better impose upon him, gain his credit and then deceive him.
If he would effectually cheat his neighbour, if he would put a deceit upon him, he pretends to Piety and Religion, he censures the lives and manners of Others, he complains, he harangues against the iniquity of the times, that he may better impose upon him, gain his credit and then deceive him.
If he would prefer and advance himself, intrude into places of power and profit, and thrust out those possessed of them, he presently inveighs against those persons, he pretends Religion in so doing, pretends reformation of abuses, makes the very highest profession of Truth, and Justice, and Integrity.
If he would prefer and advance himself, intrude into places of power and profit, and thrust out those possessed of them, he presently inveighs against those Persons, he pretends Religion in so doing, pretends Reformation of Abuses, makes the very highest profession of Truth, and justice, and Integrity.
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If he would gratifie animosity and revenge himself upon his neighbour, here he pretends Religion again, here his Conscience is engaged, he is concerned for the publick good, a thing he will never forsake or quit whatever it cost him to pursue it.
If he would gratify animosity and revenge himself upon his neighbour, Here he pretends Religion again, Here his Conscience is engaged, he is concerned for the public good, a thing he will never forsake or quit whatever it cost him to pursue it.
he makes it serve his Pride, and Ambition, he makes it serve his Spite, and Malice, he makes it minister to filthy Avarice, just as the Pharisees under a pretence of long Prayers devoured and ate up Widows houses, Mark 12.40.
he makes it serve his Pride, and Ambition, he makes it serve his Spite, and Malice, he makes it minister to filthy Avarice, just as the Pharisees under a pretence of long Prayers devoured and ate up Widows houses, Mark 12.40.
nay great and extraordinary measures of it, and yet retain these foul lusts of Pride, and Scorn, and love of the World, of Envy, Malice; and Animosity;
nay great and extraordinary measures of it, and yet retain these foul Lustiest of Pride, and Scorn, and love of the World, of Envy, Malice; and Animosity;
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and greetings in the markets, and to be called of men, Rabbi, Rabbi: here is their haughtiness and ambition, their presumption and self conceit reproved.
and greetings in the Markets, and to be called of men, Rabbi, Rabbi: Here is their haughtiness and ambition, their presumption and self conceit reproved.
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And although the Pharisee in his prayer thanked God that he was not as other men, particularly that he was no Extortioner, Luc. 18.11. yet one that knew them much better than they themselves knew them, our Lord himself, gives us another account of them, he tells us that they were full of Extortion, greatly infected with it within, Matt. 23.25.
And although the Pharisee in his prayer thanked God that he was not as other men, particularly that he was no Extortioner, Luke 18.11. yet one that knew them much better than they themselves knew them, our Lord himself, gives us Another account of them, he tells us that they were full of Extortion, greatly infected with it within, Matt. 23.25.
and garnish the sepulchres of the righteous, and say, if we had been in the days of our Fathers, we would not have been partakers with them in the blood of the prophets;
and garnish the sepulchres of the righteous, and say, if we had been in the days of our Father's, we would not have been partakers with them in the blood of the Prophets;
and yet they were of the same spirit their Fathers were, insomuch that they who here profess, that they would never have shed the blood of the Holy Prophets, shed that of the very Son of God,
and yet they were of the same Spirit their Father's were, insomuch that they who Here profess, that they would never have shed the blood of the Holy prophets, shed that of the very Son of God,
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so likewise that it leaves the hypocrite under the power of Pride, Covetousness, and Animosity, under the dominion of those lusts, that are most flat contradictions to it.
so likewise that it leaves the hypocrite under the power of Pride, Covetousness, and Animosity, under the dominion of those Lustiest, that Are most flat contradictions to it.
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4. Having said so much of the nature and quality of this vice in the three particulars last mentioned, you will not wonder at what I shall add in the last place, which is that hypocrisie mightily tends to the utter destruction of true Religion;
4. Having said so much of the nature and quality of this vice in the three particulars last mentioned, you will not wonder At what I shall add in the last place, which is that hypocrisy mightily tends to the utter destruction of true Religion;
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(1.) For first its the nature of hypocrisie to debauch the nature of true Religion by turning it into meer formality, into nice and scrupulous Superstitions, in the avoiding,
(1.) For First its the nature of hypocrisy to debauch the nature of true Religion by turning it into mere formality, into Nicaenae and scrupulous Superstitions, in the avoiding,
or in the practising of things indifferent in themselves, and endless disputes about these things, which do not only imploy mens minds in things that are not of any moment,
or in the practising of things indifferent in themselves, and endless disputes about these things, which do not only employ men's minds in things that Are not of any moment,
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and therefore hypocrisie concerns itself in nothing further, than to obtain the applause of men, either in the observing or the avoiding of things indifferent in themselves, things that may be done or omitted (unless commanded by superiours) in the mean time,
and Therefore hypocrisy concerns itself in nothing further, than to obtain the applause of men, either in the observing or the avoiding of things indifferent in themselves, things that may be done or omitted (unless commanded by superiors) in the mean time,
while it is thought sufficient on one hand to recommend a man to God if he abound in rite and ceremony, in an infinite number of outward actions, such as are used in the Church of Rome; and on the other,
while it is Thought sufficient on one hand to recommend a man to God if he abound in rite and ceremony, in an infinite number of outward actions, such as Are used in the Church of Room; and on the other,
2. But lastly ther's yet another way wherein hypocrisie dangerously tends to the destruction of true Religion, which is by the scandal which it brings upon the name of all Religion.
2. But lastly ther's yet Another Way wherein hypocrisy dangerously tends to the destruction of true Religion, which is by the scandal which it brings upon the name of all Religion.
yet when it appears, as it doth at last where it is not real, that all these shews are void of truth, that they are but shews and nothing more, this makes the very name of Religion despicable, odious,
yet when it appears, as it does At last where it is not real, that all these shows Are void of truth, that they Are but shows and nothing more, this makes the very name of Religion despicable, odious,
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and abhorr'd, it brings profaneness and infidelity, and makes the very profession of Piety, vile and contemptible in the world, a dangerous and a destructive issue,
and abhorred, it brings profaneness and infidelity, and makes the very profession of Piety, vile and contemptible in the world, a dangerous and a destructive issue,
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yet I find that they lost it afterwards, and became so despicable in the Nation, that they were branded with scurrilous names, some they called Sechemitical Pharisees, such as were so for their own profit;
yet I find that they lost it afterwards, and became so despicable in the nation, that they were branded with scurrilous names, Some they called Chemical Pharisees, such as were so for their own profit;
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others they styled the stumbling Pharisees, who for an appearance of humility, would scarce lift up their feet in the streets, others they called the wounded Pharisees, who shut their eyes as they went in the streets,
Others they styled the stumbling Pharisees, who for an appearance of humility, would scarce lift up their feet in the streets, Others they called the wounded Pharisees, who shut their eyes as they went in the streets,
The life is derided for the deformity of the picture, the truth is prejudiced by the counterfeit, the faults and basenesses of hypocrisie ascribed to true Religion itself,
The life is derided for the deformity of the picture, the truth is prejudiced by the counterfeit, the Faults and basenesses of hypocrisy ascribed to true Religion itself,
IN these words, as I have observed, there are these two things suggested to us: 1. The greatness of the Evil, which we are commanded to avoid; this I have already finished.
IN these words, as I have observed, there Are these two things suggested to us: 1. The greatness of the Evil, which we Are commanded to avoid; this I have already finished.
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2. The diligence that must be used, if we will duly observe the precept intimated in the word beware; which shews it is no such easie thing to avoid all Pharisaism and hypocrisie,
2. The diligence that must be used, if we will duly observe the precept intimated in the word beware; which shows it is no such easy thing to avoid all Pharisaism and hypocrisy,
and that is favourable to the lusts, to love and embrace it on that account. Men never quarrel with Religion, till it offer violence to their lusts;
and that is favourable to the Lustiest, to love and embrace it on that account. Men never quarrel with Religion, till it offer violence to their Lustiest;
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It is never difficult till it require them to subdue and mortifie the lust within, and those peculiar lusts and passions, which are predominant in themselves;
It is never difficult till it require them to subdue and mortify the lust within, and those peculiar Lustiest and passion, which Are predominant in themselves;
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They did confine it to outward actions, and further yet, to those that made the fairest shew in the eyes of men, adding hereto a due care to omit the evils, which were so notoriously and grosly,
They did confine it to outward actions, and further yet, to those that made the Fairest show in the eyes of men, adding hereto a due care to omit the evils, which were so notoriously and grossly,
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so that they could not possibly be excused, either by misinterpreting the Law, or by blinding the eyes of men, that they should not be able to discover them.
so that they could not possibly be excused, either by Misinterpreting the Law, or by blinding the eyes of men, that they should not be able to discover them.
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This is the reason why they are glad to absolve from sin upon mere profession of repentance, to promise forgiveness and life eternal to them that will undergo the penance,
This is the reason why they Are glad to absolve from since upon mere profession of Repentance, to promise forgiveness and life Eternal to them that will undergo the penance,
all which things, as they pass for Religion with many men, so are they so far from being troublesome, that they are singular gratifications to pride, and envy, and animosity.
all which things, as they pass for Religion with many men, so Are they so Far from being troublesome, that they Are singular gratifications to pride, and envy, and animosity.
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but that they themselves would not move them with one of their fingers, Matth. 23.4. He tells us how sharp and quick they were in espying a mote in their Brothers eye, not considering the beam in their own, Matth. 7.3.
but that they themselves would not move them with one of their fingers, Matthew 23.4. He tells us how sharp and quick they were in espying a mote in their Brother's eye, not considering the beam in their own, Matthew 7.3.
What heat, what warmth, what zeal and passion may you discover in their language? and whence doth all this Rhetorick flow? what is the Spring of all this Eloquence,
What heat, what warmth, what zeal and passion may you discover in their language? and whence does all this Rhetoric flow? what is the Spring of all this Eloquence,
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but the pleasure they take in the reproof, in the rebuke of their Neighbours sins? So pleasant is it and delightful to censure the faults of other men.
but the pleasure they take in the reproof, in the rebuke of their Neighbours Sins? So pleasant is it and delightful to censure the Faults of other men.
To invent opprobrious names and fables, to forge, to receive and spread reports, false and scandalous and disgraceful concerning their persons and their lives, is now become a part of Religion with many men.
To invent opprobrious names and fables, to forge, to receive and spread reports, false and scandalous and disgraceful Concerning their Persons and their lives, is now become a part of Religion with many men.
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They do not only not accuse themselves for this, but they applaud themselves in it; they do notonly not believe themselves the worse, but better men for so doing;
They do not only not accuse themselves for this, but they applaud themselves in it; they do notonly not believe themselves the Worse, but better men for so doing;
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if you should require what God doth, what is commanded in the Gosspel, to shew their Religion in Faith and Hope and Christian Charity, in patience, gentleness and humility, in righteousness, peace, and joy in the Holy Ghost, wherein the Kingdom of God consists, Rom. 14.17; you would find them far from being that which they imagine themselves to be, namely, true and real Christians.
if you should require what God does, what is commanded in the Gospel, to show their Religion in Faith and Hope and Christian Charity, in patience, gentleness and humility, in righteousness, peace, and joy in the Holy Ghost, wherein the Kingdom of God consists, Rom. 14.17; you would find them Far from being that which they imagine themselves to be, namely, true and real Christians.
3. One thing more I must further add to what I have said of this Point, which is the delight that a man may take either in the opposing or deriding of the Religion of other persons,
3. One thing more I must further add to what I have said of this Point, which is the delight that a man may take either in the opposing or deriding of the Religion of other Persons,
I need not say, how sharp and eager strifes are raised about Religion in the World, I need not shew what fierce debates, what hot contentions there are about it,
I need not say, how sharp and eager strifes Are raised about Religion in the World, I need not show what fierce debates, what hight contentions there Are about it,
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These are known and evident things, but that which is here to be considered, is that the zeal that many men have in these disputes is rather to destroy the Religion that is professed by other persons,
These Are known and evident things, but that which is Here to be considered, is that the zeal that many men have in these disputes is rather to destroy the Religion that is professed by other Persons,
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relating how they prayed in the streets to the same end, adds the very same words again, verily I say unto you they have their reward, v. 5. relating how they disfigured their faces when they fasted, that they might appear to men to fast, adds the very same words again, verily I say unto you they have their reward, v. 16. of the same Chapter, that is to say, they gain that glory which they seek, they are esteemed as they desire, the best and strictest sort of men and so the Apostle St Paul suggests,
relating how they prayed in the streets to the same end, adds the very same words again, verily I say unto you they have their reward, v. 5. relating how they disfigured their faces when they fasted, that they might appear to men to fast, adds the very same words again, verily I say unto you they have their reward, v. 16. of the same Chapter, that is to say, they gain that glory which they seek, they Are esteemed as they desire, the best and Strictest sort of men and so the Apostle Saint Paul suggests,
when he calls this very sect of the Pharisees, the strictest sect of their Religion, Acts 26.5. when he reports that they taught according to the perfect manner of the Law, Acts 22.3.
when he calls this very sect of the Pharisees, the Strictest sect of their Religion, Acts 26.5. when he reports that they taught according to the perfect manner of the Law, Acts 22.3.
so great was their credit among the people, that when six thousand of them refused to do what the rest of the Nation did, swear allegiance unto Caesar, and were fined for refusing so to do:
so great was their credit among the people, that when six thousand of them refused to do what the rest of the nation did, swear allegiance unto Caesar, and were fined for refusing so to do:
The wife of Pherotas (a rich man) out of the great opinion she had of their singular Piety and devotion, was ready to pay the Fine for them, she paid it,
The wife of Pherotas (a rich man) out of the great opinion she had of their singular Piety and devotion, was ready to pay the Fine for them, she paid it,
for I must fay something stranger still, namely, that it often gains a greater credit and reputation, at least for a time, than true Religion itself obtains:
for I must faith something stranger still, namely, that it often gains a greater credit and reputation, At least for a time, than true Religion itself obtains:
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The Hypocrite again pretends to the very height of Piety, to the greatest measures of perfection, the upright person pretends no more than he hath really attain'd unto.
The Hypocrite again pretends to the very height of Piety, to the greatest measures of perfection, the upright person pretends no more than he hath really attained unto.
though they be never so unseasonable the upright person contents himself to give Religion its due place, to take convenient opportunities to mention, propagate, and promote it.
though they be never so unseasonable the upright person contents himself to give Religion its due place, to take convenient opportunities to mention, propagate, and promote it.
And here I shall not make any stay upon meaner persons, who yet generally find it useful for their advantages in the world, to make a shew of greater Piety,
And Here I shall not make any stay upon meaner Persons, who yet generally find it useful for their advantages in the world, to make a show of greater Piety,
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Josephus tells us, that there were three sects of Religion amongst the Jews in his time, the Pharisees, Sadducees, and the Essenes: of these the Essenes, as he tells us, lived the best,
Josephus tells us, that there were three Sects of Religion among the jews in his time, the Pharisees, Sadducees, and the Essenes: of these the Essenes, as he tells us, lived the best,
but the Pharisees were of greatest credit, insomuch that the very Sadducees themselves, if they arrived to any Authority in the Nation, were forced to accommodate and yield themselves to all the dictates of the Pharisees, Antiqu. lib. 10. cap. 2. He tells us that these were so esteem'd, that they govern'd all in matters of State;
but the Pharisees were of greatest credit, insomuch that the very Sadducees themselves, if they arrived to any authority in the nation, were forced to accommodate and yield themselves to all the dictates of the Pharisees, Antique lib. 10. cap. 2. He tells us that these were so esteemed, that they governed all in matters of State;
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that they had such Interest in the people, that they were not afraid to resist and oppose the lawful Magistrates, to oppose their very Kings and Princes,
that they had such Interest in the people, that they were not afraid to resist and oppose the lawful Magistrates, to oppose their very Kings and Princes,
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and to the Pharisees amongst the rest, and the infinite troubles and vexations that threatned his family after his death, she is presently overflowed with sorrows,
and to the Pharisees among the rest, and the infinite Troubles and vexations that threatened his family After his death, she is presently overflowed with sorrows,
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Alas says she to her dying Husband, what a condition do you leave us in? to whom do you leave your wretched Widow? to whom do you leave your miserable Orphans? what shall we do when you are gone? Peace says the King, take my advice,
Alas Says she to her dying Husband, what a condition do you leave us in? to whom do you leave your wretched Widow? to whom do you leave your miserable Orphans? what shall we do when you Are gone? Peace Says the King, take my Advice,
you know the mighty power and credit that the Pharisees have among the people, for their seeming Piety and Religion, you know the hatred I labour under, hath chiefly and principally been occasioned, because I have disobliged them.
you know the mighty power and credit that the Pharisees have among the people, for their seeming Piety and Religion, you know the hatred I labour under, hath chiefly and principally been occasioned, Because I have disobliged them.
When I am dead, speak them fair, give them the praises they desire, expose my body unto them, let them use it at their pleasure, either bury it, if they please;
When I am dead, speak them fair, give them the praises they desire, expose my body unto them, let them use it At their pleasure, either bury it, if they please;
they governed her, and she the Kingdom. ( Antiq. lib. 13. c. 23, 24.) Such power and interest among the people did they obtain by the reputation of their Religion.
they governed her, and she the Kingdom. (Antique lib. 13. c. 23, 24.) Such power and Interest among the people did they obtain by the reputation of their Religion.
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Now that which gives it this advantage for these ends, at least for a certain space of time, till it be discovered and detected, is because it gives a man the licence of using such methods for his end which no man truly conscientious can possibly allow himself to use.
Now that which gives it this advantage for these ends, At least for a certain Molle of time, till it be discovered and detected, is Because it gives a man the licence of using such methods for his end which no man truly conscientious can possibly allow himself to use.
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It gives him leave to promise fair to every person, although he never design performance; to fill men with infinite expectations of publick good, or their own preferment and advantage,
It gives him leave to promise fair to every person, although he never Design performance; to fill men with infinite Expectations of public good, or their own preferment and advantage,
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It gives him leave to apply himself to every mans humour and desire, to flatter the proud, to praise the ambitious, to bribe the covetous, to serve and caress every mans lusts,
It gives him leave to apply himself to every men humour and desire, to flatter the proud, to praise the ambitious, to bribe the covetous, to serve and caress every men Lustiest,
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Now being hypocrisie is an easie and a pleasant Religion, grateful in several Parts and Instances to the sinful passions of Mankind, being apt to serve the several ends of gaining applause,
Now being hypocrisy is an easy and a pleasant Religion, grateful in several Parts and Instances to the sinful passion of Mankind, being apt to serve the several ends of gaining applause,
and wealth, and power, it will require a singular care, a great watchfulness over our selves to avoid it in all degrees and measures, to be infected with nothing of it.
and wealth, and power, it will require a singular care, a great watchfulness over our selves to avoid it in all Degrees and measures, to be infected with nothing of it.
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'Tis clear that the very Pharisees themselves were not aware of their own hypocrisies. Had they been so, they could not have trusted in themselves, that they were righteous, and have despised others;
It's clear that the very Pharisees themselves were not aware of their own Hypocrisies. Had they been so, they could not have trusted in themselves, that they were righteous, and have despised Others;
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Had they been conscious of their hypocrisies, though they might have boasted this their righteousness before men, who did not understand their hearts, they could not have done it before God, who,
Had they been conscious of their Hypocrisies, though they might have boasted this their righteousness before men, who did not understand their hearts, they could not have done it before God, who,
and yet our Saviour brings in the Pharisee boasting of his righteousness before God, Luke 18.11, 12. But they were not conscious to themselves of their own hypocrisies:
and yet our Saviour brings in the Pharisee boasting of his righteousness before God, Lycia 18.11, 12. But they were not conscious to themselves of their own Hypocrisies:
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For lay this down for a certain Rule, Hypocrisie is no solitary vice, it is never found alone in any man, it always serves some other lust, it always ministers to some superior vice within, that is to say, either to the love of the praise of men,
For lay this down for a certain Rule, Hypocrisy is no solitary vice, it is never found alone in any man, it always serves Some other lust, it always Ministers to Some superior vice within, that is to say, either to the love of the praise of men,
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(2.) And then further it will secure us from hypocrisie, if we will fully content our selves with those advantages of Religion, which God hath certainly promised to it, peace with him, peace of Conscience in this World,
(2.) And then further it will secure us from hypocrisy, if we will Fully content our selves with those advantages of Religion, which God hath Certainly promised to it, peace with him, peace of Conscience in this World,
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I know very well that true Religion doth often contribute to further ends, namely, both to welfare and reputation in this very world, as well as the other.
I know very well that true Religion does often contribute to further ends, namely, both to welfare and reputation in this very world, as well as the other.
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But because there are certain times and circumstances, wherein it will not serve those ends, wherein the best and wisest men shall be esteemed the very worst, superstitious, cold and formal men, by those that are zealous in some Faction,
But Because there Are certain times and Circumstances, wherein it will not serve those ends, wherein the best and Wisest men shall be esteemed the very worst, superstitious, cold and formal men, by those that Are zealous in Some Faction,
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because such times as these may be, it is safest to content our selves in gaining those rewards and blessings, that are peculiar to Religion, the testimony of a good Conscience,
Because such times as these may be, it is Safest to content our selves in gaining those rewards and blessings, that Are peculiar to Religion, the testimony of a good Conscience,
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as always serving worldly interest, which is apt insensibly to blind the eyes, and infatuate the minds of the wisest men (and yet hide it self from them themselves) it will concern us to be very frequent and impartial in the examination of our selves, to weigh our counsels, to try our ends, to prove our designs in every action relating any way to Religion.
as always serving worldly Interest, which is apt insensibly to blind the eyes, and infatuate the minds of the Wisest men (and yet hide it self from them themselves) it will concern us to be very frequent and impartial in the examination of our selves, to weigh our Counsels, to try our ends, to prove our designs in every actium relating any Way to Religion.
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And then because that God alone knows the heart, and because his Grace is most needful to discover our selves unto our selves in the midst of the many sins and passions that may infatuate and beguile us;
And then Because that God alone knows the heart, and Because his Grace is most needful to discover our selves unto our selves in the midst of the many Sins and passion that may infatuate and beguile us;
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THESE words are a preface to a very large and kind discourse made by our Lord unto his followers, wherein he delivers the main foundations of Christianity as well in matter of Faith, as Practice;
THESE words Are a preface to a very large and kind discourse made by our Lord unto his followers, wherein he delivers the main foundations of Christianity as well in matter of Faith, as Practice;
which is the reason why he begins it with such words, as might effectually stir them up to give both attention and belief to all that he should deliver in it:
which is the reason why he begins it with such words, as might effectually stir them up to give both attention and belief to all that he should deliver in it:
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and what is consequent hereupon, that he is to be trusted and obeyed, although some others read the words not as a Declaration, Ye believe in God, but as a Command, Believe in God; but there is no reason to depart from our own Translation in this matter. 2. Here is a Precept also, Believe in me; that is to say, believe that I am the Son of God, sent by him into the world to reveal the Gospel of life eternal;
and what is consequent hereupon, that he is to be trusted and obeyed, although Some Others read the words not as a Declaration, You believe in God, but as a Command, Believe in God; but there is no reason to depart from our own translation in this matter. 2. Here is a Precept also, Believe in me; that is to say, believe that I am the Son of God, sent by him into the world to reveal the Gospel of life Eternal;
as it is revealed to us in the Gospel, over and above that knowledge of God which the light of Nature affords unto us, is necessary to our eternal happiness.
as it is revealed to us in the Gospel, over and above that knowledge of God which the Light of Nature affords unto us, is necessary to our Eternal happiness.
but denied to them that believe not, to them that refuse to yield their belief to him whom God hath sent and sanctified to be the Saviour of the World.
but denied to them that believe not, to them that refuse to yield their belief to him whom God hath sent and sanctified to be the Saviour of the World.
And so again (omitting several other places of the same sense and signification) in the first Epistle of St John, chap. 5. ver. 10. He that believeth on the Son of God hath the witness in himself;
And so again (omitting several other places of the same sense and signification) in the First Epistle of Saint John, chap. 5. ver. 10. He that Believeth on the Son of God hath the witness in himself;
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and owne our Lord to be sent by him by an express voice from Heaven, once at his Baptism in these words, Matt. 3.17. This is my beloved son in whom I am well pleased.
and own our Lord to be sent by him by an express voice from Heaven, once At his Baptism in these words, Matt. 3.17. This is my Beloved son in whom I am well pleased.
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A second time at his transfiguration upon the mount, with some addition to those words, Matt. 15.5. This is my beloved son in whom I am well pleased, hear ye him.
A second time At his transfiguration upon the mount, with Some addition to those words, Matt. 15.5. This is my Beloved son in whom I am well pleased, hear you him.
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And yet again a third time, a little before our Saviours passion, when praying to God in these words, Father glorifie thy name, he was answered by a voice from Heaven, saying, I have both glorified it and will glorifie it again, John 12.28.
And yet again a third time, a little before our Saviors passion, when praying to God in these words, Father Glorify thy name, he was answered by a voice from Heaven, saying, I have both glorified it and will Glorify it again, John 12.28.
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which being evident demonstrations that he was the very son of God, and sent by him to save the World, highly aggravate the great sin of infidelity and unbelief,
which being evident demonstrations that he was the very son of God, and sent by him to save the World, highly aggravate the great since of infidelity and unbelief,
and teach us to forbear to wonder that it should be punished with death eternal, and that Christ himself should thus pronounce, Mark 16.16. He that believeth, and is baptized shall be saved;
and teach us to forbear to wonder that it should be punished with death Eternal, and that christ himself should thus pronounce, Mark 16.16. He that Believeth, and is baptised shall be saved;
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1. The belief of the great truths revealed unto us in the Gospel, is necessary for the perfect knowledge of the duties which God requires from us, and that upon several considerations:
1. The belief of the great truths revealed unto us in the Gospel, is necessary for the perfect knowledge of the duties which God requires from us, and that upon several considerations:
(1) Therefore let it be well considered ▪ That although it be very true indeed, that the light of nature well improved may direct and guide us to many Duties,
(1) Therefore let it be well considered ▪ That although it be very true indeed, that the Light of nature well improved may Direct and guide us to many Duties,
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The strong affections that are in men to the gains and pleasures of this life allow them but very little time to spend in the study of their Duties, much less do they prompt them to that Study.
The strong affections that Are in men to the gains and pleasures of this life allow them but very little time to spend in the study of their Duties, much less do they prompt them to that Study.
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Insomuch that we find by sad experience, that the generality of mankind in all the Ages of the World have been much apter to extinguish than to improve the light of nature.
Insomuch that we find by sad experience, that the generality of mankind in all the Ages of the World have been much apter to extinguish than to improve the Light of nature.
If you consider the state of the world before the Flood, you find that impurity and iniquity had strangely spread and diffused themselves through the generality of mankind, God saw, says Moses, that the wickedness of man was great in the earth,
If you Consider the state of the world before the Flood, you find that impurity and iniquity had strangely spread and diffused themselves through the generality of mankind, God saw, Says Moses, that the wickedness of man was great in the earth,
and that every imagination of the thoughts of his heart was only evil continually, Gen. 6.5. Every imagination evil, and only evil, and that continually.
and that every imagination of the thoughts of his heart was only evil continually, Gen. 6.5. Every imagination evil, and only evil, and that continually.
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and could not be so restrained from them, but that they were ever and anon relapsing after the very Law was given, during all the time of the first Temple.
and could not be so restrained from them, but that they were ever and anon relapsing After the very Law was given, during all the time of the First Temple.
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And though we find them cured indeed of their idolatry after the Babylonian captivity, yet did they still pollute themselves with strange immoralities and superstitions.
And though we find them cured indeed of their idolatry After the Babylonian captivity, yet did they still pollute themselves with strange immoralities and superstitions.
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Insomuch that when our Saviour came to reform the world, he found it in such a deplorable state, that St Paul thought fit to represent it in those words,
Insomuch that when our Saviour Come to reform the world, he found it in such a deplorable state, that Saint Paul Thought fit to represent it in those words,
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And lest you should think the very professors of humane wisdom, the very Philosophers among the Greeks, to have been better than the people, I must say, that it was not generally so;
And lest you should think the very professors of humane Wisdom, the very Philosophers among the Greeks, to have been better than the people, I must say, that it was not generally so;
and the following verses, professing themselves to be wise, they became fools, and hanged the Glory of the incorruptible God into an Image made like to corruptible man,
and the following Verses, professing themselves to be wise, they became Fools, and hanged the Glory of the incorruptible God into an Image made like to corruptible man,
So far was the light of nature from restraining Ideots and mean Persons, that it did not restrain the very Philosophers from great impieties and superstitions, no nor from gross and foul Idolatry, which yet is the greatest contradiction, the greatliest opposite to that light.
So Far was the Light of nature from restraining Idiots and mean Persons, that it did not restrain the very Philosophers from great impieties and superstitions, no nor from gross and foul Idolatry, which yet is the greatest contradiction, the greatliest opposite to that Light.
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And it is worthy our observation, that there is not now at this very day any heathen Nation in all the world, that doth not worship dumb Idols, save only those that follow Mahomet; and that the reason why this very sect are not Idolaters, is because that Mahomet, that great Prophet, took the belief of one true God from Christian Doctrine,
And it is worthy our observation, that there is not now At this very day any heathen nation in all the world, that does not worship dumb Idols, save only those that follow Mahomet; and that the reason why this very sect Are not Idolaters, is Because that Mahomet, that great Prophet, took the belief of one true God from Christian Doctrine,
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and therefore how necessary, how indispensably needful it is, to believe the Gospel for the assisting of that light in the knowledge even of natural duties.
and Therefore how necessary, how indispensably needful it is, to believe the Gospel for the assisting of that Light in the knowledge even of natural duties.
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Now therefore allowing that natural light, can in a measure teach and prompt us to practise those two general duties, which consist in the love of God and Men, and also in the distinct branches, the several instances of those duties,
Now Therefore allowing that natural Light, can in a measure teach and prompt us to practise those two general duties, which consist in the love of God and Men, and also in the distinct branches, the several instances of those duties,
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yet will it be very hard to say, that it can either teach, or move us to practise all these several offices in those degrees which God doth now require from us:
yet will it be very hard to say, that it can either teach, or move us to practise all these several Offices in those Degrees which God does now require from us:
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as is proportionable to the helps and motives, which he affords for the performance of these duties, unto whomsoever much is given, of him much shall be required,
as is proportionable to the helps and motives, which he affords for the performance of these duties, unto whomsoever much is given, of him much shall be required,
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Will any man say, that the very Gospel affords no greater helps and motives, for the performance of those duties, which the light of nature may suggest,
Will any man say, that the very Gospel affords no greater helps and motives, for the performance of those duties, which the Light of nature may suggest,
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and of the assistance of Gods grace, and the unspeakable love of God in giving his Son to die for us, nothing more, nothing greater, nothing more powerful or efficacious to perswade the practice of natural duties,
and of the assistance of God's grace, and the unspeakable love of God in giving his Son to die for us, nothing more, nothing greater, nothing more powerful or efficacious to persuade the practice of natural duties,
and greater abilities to obey him? who can deny either of these? and if these cannot be denyed, certain it is, that there is now (since the Revelation of the Gospel) a greater degree of natural duties required from men, where that Gospel is revealed,
and greater abilities to obey him? who can deny either of these? and if these cannot be denied, certain it is, that there is now (since the Revelation of the Gospel) a greater degree of natural duties required from men, where that Gospel is revealed,
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3. To all this add in the third place, that there are now some certain duties enjoyned unto us, which the light of nature can in no wise discover to us:
3. To all this add in the third place, that there Are now Some certain duties enjoined unto us, which the Light of nature can in no wise discover to us:
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If it be said, that these duties are not required, where the Gospel is not revealed and published, this is no answer, no excuse for those persons, who live where the Gospel is revealed.
If it be said, that these duties Are not required, where the Gospel is not revealed and published, this is no answer, no excuse for those Persons, who live where the Gospel is revealed.
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from all which instances it appears, that a belief in Jesus Christ, a full belief of his Gospel is absolutely and indispensably necessary for the full and perfect understanding of the duties which God requires from us.
from all which instances it appears, that a belief in jesus christ, a full belief of his Gospel is absolutely and indispensably necessary for the full and perfect understanding of the duties which God requires from us.
namely (1.) that of eternal life, and (2.) the admirable love of God to men declared and evidenced in Jesus Christ, and (3.) the express and clear promises of the assistance of his Spirit to enable us to perform our duties.
namely (1.) that of Eternal life, and (2.) the admirable love of God to men declared and evidenced in jesus christ, and (3.) the express and clear promises of the assistance of his Spirit to enable us to perform our duties.
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or had infinitely false, as well as useless conceptions of it, as the Pythagoreans had of old, who held the transmigration of mens Souls out of one body into another,
or had infinitely false, as well as useless conceptions of it, as the pythagoreans had of old, who held the transmigration of men's Souls out of one body into Another,
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yea into the bodies of brute Creatures, so that this chief and principal motive to obedience, the very immortality of mens Souls, much more that of their bodies also, was either doubted,
yea into the bodies of brutus Creatures, so that this chief and principal motive to Obedience, the very immortality of men's Souls, much more that of their bodies also, was either doubted,
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which could no more purge and cleanse them from sensual appetites, than the hope and desire of a carnal happiness, can make men holy, pure, and Spiritual.
which could no more purge and cleanse them from sensual appetites, than the hope and desire of a carnal happiness, can make men holy, pure, and Spiritual.
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2. But then further what shall we say of the incomparable love and kindness, that God hath declared to mankind in the Gospel of our blessed Lord? which all the skill of humane wisdom, the most improved natural light could never have discovered,
2. But then further what shall we say of the incomparable love and kindness, that God hath declared to mankind in the Gospel of our blessed Lord? which all the skill of humane Wisdom, the most improved natural Light could never have discovered,
and make our very Redeemer himself to become our Head, and give him authority to be our Judg, who knows our frailties by his own experience and sense of them, are demonstrations of such an incomparable love to us, such a concern for our salvation,
and make our very Redeemer himself to become our Head, and give him Authority to be our Judge, who knows our frailties by his own experience and sense of them, Are demonstrations of such an incomparable love to us, such a concern for our salvation,
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neither hath it entred into the heart of man to conceive, the things which God hath prepared for them that love him, 1 Cor. 2.9. Herein is love, saith St John, 1 Ep. 4.10. not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.
neither hath it entered into the heart of man to conceive, the things which God hath prepared for them that love him, 1 Cor. 2.9. Herein is love, Says Saint John, 1 Epistle 4.10. not that we loved God, but that he loved us, and sent his Son to be the propitiation for our Sins.
3. Add hereunto the express promise, which God made us in the Gospel, of giving his Holy Spirit to us, to strengthen our faith, to confirm our hope, to inflame our love, to enable us to perform the Duties which we cannot perform by the strength of nature. So our Saviour, Luke 11.13. If ye then being evil, know how to give good gifts unto your Children, how much more shall your heavenly Father give his Holy Spirit to them that ask.
3. Add hereunto the express promise, which God made us in the Gospel, of giving his Holy Spirit to us, to strengthen our faith, to confirm our hope, to inflame our love, to enable us to perform the Duties which we cannot perform by the strength of nature. So our Saviour, Lycia 11.13. If you then being evil, know how to give good Gifts unto your Children, how much more shall your heavenly Father give his Holy Spirit to them that ask.
Now how could men that never expected God's assistance in the purifying of their hearts and lives, ever attempt to arrive at equal degrees of piety with those that expect and verily hope for that assistance? How could they hope to overcome their inordinate lusts and inclinations? or, whatsoever they might hope,
Now how could men that never expected God's assistance in the purifying of their hearts and lives, ever attempt to arrive At equal Degrees of piety with those that expect and verily hope for that assistance? How could they hope to overcome their inordinate Lustiest and inclinations? or, whatsoever they might hope,
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Whereas now on the other hand, the firm assurance of a supernatural power and help, to subdue the corruptions of our natures, grounded upon the promise of God, gives those that really believe the Gospel such faith,
Whereas now on the other hand, the firm assurance of a supernatural power and help, to subdue the corruptions of our nature's, grounded upon the promise of God, gives those that really believe the Gospel such faith,
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From all which instances it appears how many singular helps and motives the Gospel gives us in order to a holy life, which the light of nature cannot give;
From all which instances it appears how many singular helps and motives the Gospel gives us in order to a holy life, which the Light of nature cannot give;
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And this it was, this certain knowledge, this which the light of nature wants, which gave support and comfort to them under all their sufferings, and afflictions.
And this it was, this certain knowledge, this which the Light of nature Wants, which gave support and Comfort to them under all their sufferings, and afflictions.
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The Gospel assures us, that God sent his beloved Son to be the propitiation for our sins, 1 John 4.10. The Gospel assures us, that the Son of God appear'd in the presence of God for us, Heb. 9.24. that he interceeds a Priest for us.
The Gospel assures us, that God sent his Beloved Son to be the propitiation for our Sins, 1 John 4.10. The Gospel assures us, that the Son of God appeared in the presence of God for us, Hebrew 9.24. that he intercedes a Priest for us.
And that he is not able only, but also willing so to do, as being a merciful and faithful High Priest, Heb. 2.17. upon which account we are exhorted to come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need, Heb. 4.16.
And that he is not able only, but also willing so to do, as being a merciful and faithful High Priest, Hebrew 2.17. upon which account we Are exhorted to come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need, Hebrew 4.16.
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and of his intercession for us to commend us to the favour of God, infinitely great supports to us, under our fears of guilt and punishment? or could the very light of nature give such assurance of Gods mercy to mankind as Gods express promise gives? The light of nature could never give us that assurance.
and of his Intercession for us to commend us to the favour of God, infinitely great supports to us, under our fears of guilt and punishment? or could the very Light of nature give such assurance of God's mercy to mankind as God's express promise gives? The Light of nature could never give us that assurance.
and therefore laboured to atone, and to remove divine displeasure by many Sacrifices and Oblations, yea by the blood of humane Sacrifices; but still alas!
and Therefore laboured to atone, and to remove divine displeasure by many Sacrifices and Oblations, yea by the blood of humane Sacrifices; but still alas!
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Having thus shewed the absolute necessity of believing what the Gospel reveals over and above, what the light of nature can discover, Let us hence observe the sin and danger of those persons, who pretend indeed to believe in God,
Having thus showed the absolute necessity of believing what the Gospel reveals over and above, what the Light of nature can discover, Let us hence observe the since and danger of those Persons, who pretend indeed to believe in God,
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1. They reject the Lord of life and glory, whom God hath made the very judge of the quick and dead, to whom he hath given all Authority in Heaven and Earth.
1. They reject the Lord of life and glory, whom God hath made the very judge of the quick and dead, to whom he hath given all authority in Heaven and Earth.
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They reject the head of that body to which alone Salvation is promised, for there is no name under heaven given among men whereby we must be saved, but that of Christ, Acts 4.12.
They reject the head of that body to which alone Salvation is promised, for there is no name under heaven given among men whereby we must be saved, but that of christ, Acts 4.12.
But let all those, who would not ruin their precious Souls, who do in deed, and good earnest, desire eternal life and happiness, fully and faithfully believe the Gospel;
But let all those, who would not ruin their precious Souls, who do in deed, and good earnest, desire Eternal life and happiness, Fully and faithfully believe the Gospel;
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believe in him, who hath thereby brought life and immortality to light, who hath offered himself as a spotless Sacrifice to make expiation of their sins, who,
believe in him, who hath thereby brought life and immortality to Light, who hath offered himself as a spotless Sacrifice to make expiation of their Sins, who,
and places, and persons likewise, was useful and convenient for them, though indifferent in its own nature (such were the numerous Rites and Ceremonies of Moses 's Law;) yet are there other instances of Duty, which are immutably good in themselves,
and places, and Persons likewise, was useful and convenient for them, though indifferent in its own nature (such were the numerous Rites and Ceremonies of Moses is Law;) yet Are there other instances of Duty, which Are immutably good in themselves,
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But a general assent of the understanding, not applied to particular instances of life and action, is far short of the approbation, which the Apostle here designs.
But a general assent of the understanding, not applied to particular instances of life and actium, is Far short of the approbation, which the Apostle Here designs.
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For although the word NONLATINALPHABET, used in the Greek, sometimes signifie something less than a bare assent of the understanding, that is, to try and examine only,
For although the word, used in the Greek, sometime signify something less than a bore assent of the understanding, that is, to try and examine only,
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For the words of my Text are part of a Prayer, wherein (after his usual custom of saluting the persons to whom he writes, ver. 1. and praying grace and peace for them from God our Father, and from the Lord Jesus Christ, ver. 2.) after his thanks rendred to God for their fellowship in the Gospel, in the following verses of the eighteenth Chapter, he further prays that their love might abound yet more and more in knowledge,
For the words of my Text Are part of a Prayer, wherein (After his usual custom of saluting the Persons to whom he writes, ver. 1. and praying grace and peace for them from God our Father, and from the Lord jesus christ, ver. 2.) After his thanks rendered to God for their fellowship in the Gospel, in the following Verses of the eighteenth Chapter, he further prays that their love might abound yet more and more in knowledge,
and being a cold assent of mind, an ineffectual approbation of what is excellent, is a thing of no concern at all, this cannot possibly be the thing which he so heartily prays for them;
and being a cold assent of mind, an ineffectual approbation of what is excellent, is a thing of no concern At all, this cannot possibly be the thing which he so heartily prays for them;
but what is far more than this, such an approbation of the mind as (upon a full and clear survey of all the differences of good and evil in their natures, issues and effects, both in this and the other world) ends in a certain determination never to deviate from what is good.
but what is Far more than this, such an approbation of the mind as (upon a full and clear survey of all the differences of good and evil in their nature's, issues and effects, both in this and the other world) ends in a certain determination never to deviate from what is good.
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and good for us, worthy thy to be commanded by God, and reasonable to be practised by us, especially upon the powerful motives, whereupon the Gospel recommends them;
and good for us, worthy thy to be commanded by God, and reasonable to be practised by us, especially upon the powerful motives, whereupon the Gospel recommends them;
the proper subject which these words offer unto our consideration is the approbation of these things, that is, a clear and stable judgment in the Duties prescribed to us in the Gospel.
the proper Subject which these words offer unto our consideration is the approbation of these things, that is, a clear and stable judgement in the Duties prescribed to us in the Gospel.
(1.) If we survey the several maladies of our minds, the diseases of humane understanding, there are, First, Ignorance. Secondly, Doubt; and Thirdly, Vanity.
(1.) If we survey the several maladies of our minds, the diseases of humane understanding, there Are, First, Ignorance. Secondly, Doubt; and Thirdly, Vanity.
First, The first Disease of the understanding is ignorance of that which is truly good. For as the knowledge of what is so, is the proper perfection of the mind,
First, The First Disease of the understanding is ignorance of that which is truly good. For as the knowledge of what is so, is the proper perfection of the mind,
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because it was made to know this (and every thing is perfect in its end;) so the ignorance of what it was made to know, is its greatest malady and imperfection.
Because it was made to know this (and every thing is perfect in its end;) so the ignorance of what it was made to know, is its greatest malady and imperfection.
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Ignorance is that Disease in the mind which utter blindness is in the eye, that imperfection in the understanding which darkness would be in the Sun and Stars.
Ignorance is that Disease in the mind which utter blindness is in the eye, that imperfection in the understanding which darkness would be in the Sun and Stars.
It hides the face of truth from us, it eclipses all the lustre of goodness, it puts us under the power of errour, which vitiates and perverts our choice,
It hides the face of truth from us, it Eclipses all the lustre of Goodness, it puts us under the power of error, which vitiates and perverts our choice,
or (as the Apostle's expression is) of the approbation of things excellent. Truth is to the mind as light to the Sun, its proper lustre, and perfection.
or (as the Apostle's expression is) of the approbation of things excellent. Truth is to the mind as Light to the Sun, its proper lustre, and perfection.
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and gives it the advantages due unto it, so that (to use the Apostles words, Philip. 4.8.) Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report,
and gives it the advantages due unto it, so that (to use the Apostles words, Philip. 4.8.) Whatsoever things Are true, whatsoever things Are honest, whatsoever things Are just, whatsoever things Are pure, whatsoever things Are lovely, whatsoever things Are of good report,
for there is this remarkable difference between the love of good, or evil, and that of all other things in the world, that we may love these other things,
for there is this remarkable difference between the love of good, or evil, and that of all other things in the world, that we may love these other things,
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The consequence of which discourse is this, that the approbation of things excellent, a clear and stable judgment in them, is not only the cure of Ignorance, the first disease of the understanding;
The consequence of which discourse is this, that the approbation of things excellent, a clear and stable judgement in them, is not only the cure of Ignorance, the First disease of the understanding;
but, what is more than I said at first, a powerful and a sovereign medicine to the distempers of our wills, to all our inordinate lusts, and passions.
but, what is more than I said At First, a powerful and a sovereign medicine to the distempers of our wills, to all our inordinate Lustiest, and passion.
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although of very different kinds, the one proceeding from vain confidence, the other from the weak suspicions of a shattered, and broken understanding.
although of very different Kinds, the one proceeding from vain confidence, the other from the weak suspicions of a shattered, and broken understanding.
and yet pretend the proof of this from a Doctrine which (being grounded on miracle, the proper object of our senses) is grounded upon the truth of sense.
and yet pretend the proof of this from a Doctrine which (being grounded on miracle, the proper Object of our Senses) is grounded upon the truth of sense.
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what reelings and fluctuations of mind, what anxieties and pangs of heart, what irresolution in life and practice, must these uncertainties bring upon him? This is part of that very bondage, from which our Saviour came to free us, who was made partaker of flesh and blood, that through death he might destroy him that had the power of death, that is, the Devil,
what reelings and fluctuations of mind, what anxieties and pangs of heart, what irresolution in life and practice, must these uncertainties bring upon him? This is part of that very bondage, from which our Saviour Come to free us, who was made partaker of Flesh and blood, that through death he might destroy him that had the power of death, that is, the devil,
for so hath he given us a firm foundation of clear, and certain, and stable judgment both in our duties, and rewards: and so delivered the minds of men from the bondage of suspense and doubt in their only true and great concernments.
for so hath he given us a firm Foundation of clear, and certain, and stable judgement both in our duties, and rewards: and so Delivered the minds of men from the bondage of suspense and doubt in their only true and great concernments.
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cannot fall to divert our thoughts from needless things, from vain speculations, from idle subtilties, from trivial questions, from angry contentions,
cannot fallen to divert our thoughts from needless things, from vain speculations, from idle subtleties, from trivial questions, from angry contentions,
multitudes of volumes have been written upon impertinent and trivial subjects, multitudes of Libraries hive been filled with troublesome and unuseful rubbish, with the ruines of humane understanding,
Multitudes of volumes have been written upon impertinent and trivial subject's, Multitudes of Libraries hive been filled with troublesome and unuseful rubbish, with the ruins of humane understanding,
It was the complaint of one of the greatest of the heathen, that all the Philosophers before Socrates imployed their studies in the speculation of those things, which were of very small concernment;
It was the complaint of one of the greatest of the heathen, that all the Philosophers before Socrates employed their studies in the speculation of those things, which were of very small concernment;
and did not only all that while neglect the culture of life and manners, but left the very things they studied in the same obscurity, they found them in.
and did not only all that while neglect the culture of life and manners, but left the very things they studied in the same obscurity, they found them in.
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and certainly the attempt was great, but the success was not such, but that still many professours of wisdom mispent their studies in useless trifles and obscurities;
and Certainly the attempt was great, but the success was not such, but that still many professors of Wisdom Mis-spent their studies in useless trifles and Obscurities;
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those of their writings that are most trifling, fable in history, and tattle in dispute (so is their very Talmud itself) are most of all valued amongst them.
those of their writings that Are most trifling, fable in history, and tattle in dispute (so is their very Talmud itself) Are most of all valued among them.
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when it had once seized the mind, that several Proselytes to Christianity abused themselves, and troubled others with foolish questions, and genealogies and contentions and strivings about the law, which the Apostle reprehends as unprofitable and vain, Tit. 3.9.
when it had once seized the mind, that several Proselytes to Christianity abused themselves, and troubled Others with foolish questions, and genealogies and contentions and strivings about the law, which the Apostle reprehends as unprofitable and vain, Tit. 3.9.
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Now I will not say, that the same dust hath been raised by the Schoolmen among the Christians, that the same vanity and curiosity hath had all the same effects.
Now I will not say, that the same dust hath been raised by the Schoolmen among the Christians, that the same vanity and curiosity hath had all the same effects.
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But this, I think, I may aver, that whatsoever wit the Schoolmen shew in the subjects whereupon they treat, the choice of many of those subjects demonstrates a strange want of judgment.
But this, I think, I may aver, that whatsoever wit the Schoolmen show in the subject's whereupon they Treat, the choice of many of those subject's demonstrates a strange want of judgement.
But to what purpose is this discourse? To clear the use, to shew the necessity of sound judgment in the things the Apostle styles excellent, in things pertinent to life, and happiness:
But to what purpose is this discourse? To clear the use, to show the necessity of found judgement in the things the Apostle styles excellent, in things pertinent to life, and happiness:
So is the third disease of the mind, its vanity in useless speculations together with the effects hereof, perfectly cured by sound judgment in things excellent, and worthy knowledge.
So is the third disease of the mind, its vanity in useless speculations together with the effects hereof, perfectly cured by found judgement in things excellent, and worthy knowledge.
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2. Add hereunto in the second place, that the same judgment is a constant guide, and faithful monitor to all our duties, in every instance of life, and action.
2. Add hereunto in the second place, that the same judgement is a constant guide, and faithful monitor to all our duties, in every instance of life, and actium.
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But here is the spirit of Jesus Christ, here is his Doctrine truly preached, here are his ordinances pure and entire without humane mixtures, and inventions;
But Here is the Spirit of jesus christ, Here is his Doctrine truly preached, Here Are his ordinances pure and entire without humane mixtures, and Inventions;
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for judgment inform'd by practical truth is one and the same thing with conscience, and conscience is NONLATINALPHABET, conscience is a domestick God, conscience is Gods vicegerent in us, which both declares our duties to us and powerfully presses us to obedience.
for judgement informed by practical truth is one and the same thing with conscience, and conscience is, conscience is a domestic God, conscience is God's vicegerent in us, which both declares our duties to us and powerfully presses us to Obedience.
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Let a man consider that his duties are made to be so by the Laws of God, who, having made us out of nothing, hath made himself our Sovereign Lord by so doing,
Let a man Consider that his duties Are made to be so by the Laws of God, who, having made us out of nothing, hath made himself our Sovereign Lord by so doing,
Let him consider what he hath done, and what he hath promised to do hereafter, that he may perswade us to obedience, that he hath given his Son to die for us, to redeem us both from sin,
Let him Consider what he hath done, and what he hath promised to do hereafter, that he may persuade us to Obedience, that he hath given his Son to die for us, to Redeem us both from since,
And having considered all these things, and digested the consideration of them into a firm and setled judgment, can we imagine that such a judgment shall not perswade a free choice and ready practice of every thing thus recommended to him?
And having considered all these things, and digested the consideration of them into a firm and settled judgement, can we imagine that such a judgement shall not persuade a free choice and ready practice of every thing thus recommended to him?
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Especially if he shall further consider, what are the principles within himself and what the temptations also without, that urge him to reject his duty:
Especially if he shall further Consider, what Are the principles within himself and what the temptations also without, that urge him to reject his duty:
The principles within, that corrupt our choice, and practice too, are (as St John himself hath told us, 1 John 2.16.) the lust of the flesh, the lust of the eyes,
The principles within, that corrupt our choice, and practice too, Are (as Saint John himself hath told us, 1 John 2.16.) the lust of the Flesh, the lust of the eyes,
The temptations that move these vain desires are bodily pleasures, secular riches, and the esteem of vain men (for none but such can value a proud ambitious person:) These are the things,
The temptations that move these vain Desires Are bodily pleasures, secular riches, and the esteem of vain men (for none but such can valve a proud ambitious person:) These Are the things,
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These are the things, that offer themselves in recompence for the loss of innocence, the loss of holiness and true righteousness, the very Image of God himself:
These Are the things, that offer themselves in recompense for the loss of innocence, the loss of holiness and true righteousness, the very Image of God himself:
Nay these are the things that present themselves in exchange for our immortal Souls, the loss whereof cannot be made up by gaining the whole world it self;
Nay these Are the things that present themselves in exchange for our immortal Souls, the loss whereof cannot be made up by gaining the Whole world it self;
as this comparison represents them, when he applies this judgment to every instance of life and action, is it not an effectual principle to restrain him from every wilful sin, to urge,
as this comparison represents them, when he Applies this judgement to every instance of life and actium, is it not an effectual principle to restrain him from every wilful since, to urge,
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and press him to every duty? will he chuse what is no way recommended? and refuse what is represented to him under all the motives to choice, and practice?
and press him to every duty? will he choose what is no Way recommended? and refuse what is represented to him under all the motives to choice, and practice?
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Let the dreads and calamities of the world encomber and perplex his duties, he reckons (as the Apostle speaks) that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us, Rom. 8.18.
Let the dreads and calamities of the world encumber and perplex his duties, he reckons (as the Apostle speaks) that the sufferings of this present time Are not worthy to be compared with the glory that shall be revealed in us, Rom. 8.18.
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and all its troubles and adversities, that are recorded in Sacred History, all the great things that have been done, all the great things that have been suffered for the advancement of Truth and Piety, have sprung from a setled resolution (grounded upon stable judgment) never to vary from Gods will,
and all its Troubles and adversities, that Are recorded in Sacred History, all the great things that have been done, all the great things that have been suffered for the advancement of Truth and Piety, have sprung from a settled resolution (grounded upon stable judgement) never to vary from God's will,
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and the rewards thereunto belonging) patiently endure all their sufferings, as knowing that their light affliction, which was but for a moment, wrought for them a far more exceeding,
and the rewards thereunto belonging) patiently endure all their sufferings, as knowing that their Light affliction, which was but for a moment, wrought for them a Far more exceeding,
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Thus is the approbation of things excellent that is, a clear and stable judgment in all the duties of the Gospel as there declared and recommended, not only, a perfect cure and remedy of all the diseases of our minds, to wit, Ignorance, Doubt,
Thus is the approbation of things excellent that is, a clear and stable judgement in all the duties of the Gospel as there declared and recommended, not only, a perfect cure and remedy of all the diseases of our minds, to wit, Ignorance, Doubt,
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Men may be rich, and great, and powerful, meerly by the permission of Providence, by practices not allow'd by God, by fraud, and injury, and oppression.
Men may be rich, and great, and powerful, merely by the permission of Providence, by practices not allowed by God, by fraud, and injury, and oppression.
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but where it is diligently sought of him, which was the reason why St Paul so often puts it into his Prayers, that God would bless men with this wisdom.
but where it is diligently sought of him, which was the reason why Saint Paul so often puts it into his Prayers, that God would bless men with this Wisdom.
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and in all judgment, that they might approve the things that are excellent: from all which prayers to God for wisdom, for sound judgment in all our duties,
and in all judgement, that they might approve the things that Are excellent: from all which Prayers to God for Wisdom, for found judgement in all our duties,
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as represented in the Gospel, we learn that it is the gift of God, and to be sought by fervent Prayer, especially seeing that God hath promised to give his spirit to them that ask him,
as represented in the Gospel, we Learn that it is the gift of God, and to be sought by fervent Prayer, especially seeing that God hath promised to give his Spirit to them that ask him,
and that in a promise confirmed by an argument drawn from common and known experience: for so is that Luke 11.13. If ye then being evil know how to give good gifts to your Children, how much more shall your heavenly Father give his Holy Spirit to them that ask him.
and that in a promise confirmed by an argument drawn from Common and known experience: for so is that Lycia 11.13. If you then being evil know how to give good Gifts to your Children, how much more shall your heavenly Father give his Holy Spirit to them that ask him.
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2. Nor shall I need to put you in mind that to our Prayers for the illumination of Gods grace, something of industry must be joyned, in the study both our of duties themselves,
2. Nor shall I need to put you in mind that to our Prayers for the illumination of God's grace, something of industry must be joined, in the study both our of duties themselves,
We need not now, as St. Paul tells us, say in our hearts who shall ascend into Heaven? That is to bring down Christ from above, to reveal the mind of God to us? Or, who shall descend into the deep, that is, to bring up Christ again from the dead, that he may confirm that Revelation? both these things are already done,
We need not now, as Saint Paul tells us, say in our hearts who shall ascend into Heaven? That is to bring down christ from above, to reveal the mind of God to us? Or, who shall descend into the deep, that is, to bring up christ again from the dead, that he may confirm that Revelation? both these things Are already done,
Where we see the Apostle takes it for granted, that he that firmly believed the Gospel, could scarce fail in the very practice, much less in the knowledge and approbation of what is necessary to salvation;
Where we see the Apostle Takes it for granted, that he that firmly believed the Gospel, could scarce fail in the very practice, much less in the knowledge and approbation of what is necessary to salvation;
But where there are honest inclinations to do Gods will in case it be known and understood, these open the eye of the understanding, these let the light of truth into it,
But where there Are honest inclinations to do God's will in case it be known and understood, these open the eye of the understanding, these let the Light of truth into it,
and confirm'd, that want of will to obey the Doctrine, and that where there are most cogent motives to produce that very will in us, is the only cause of want of faith, and judgment in it.
and confirmed, that want of will to obey the Doctrine, and that where there Are most cogent motives to produce that very will in us, is the only cause of want of faith, and judgement in it.
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3. Now the method of using such judgment (which is the last of those particulars which I propounded to be considered) lies in the application of it to every deliberate design and action, in every circumstance of our lives,
3. Now the method of using such judgement (which is the last of those particulars which I propounded to be considered) lies in the application of it to every deliberate Design and actium, in every circumstance of our lives,
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and pleasure, we must remember that all this gloss that seems to shine on the face of evil, is but the cheat of our own fancies, the dream of vain imagination;
and pleasure, we must Remember that all this gloss that seems to shine on the face of evil, is but the cheat of our own fancies, the dream of vain imagination;
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or interests in the world, we must remember that these suggestions proceed from mean desires and fears, that these infatuate and darken Counsel, that if we hearken and yield to them, we shall lose that which is infinitely better than all the advantages, all the pleasures of the world,
or interests in the world, we must Remember that these suggestions proceed from mean Desires and fears, that these infatuate and darken Counsel, that if we harken and yield to them, we shall loose that which is infinitely better than all the advantages, all the pleasures of the world,
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But if we stedfastly persevere in the choice and practice of our duties through all the varieties of temptations, which assault us in this vain world:
But if we steadfastly persevere in the choice and practice of our duties through all the varieties of temptations, which assault us in this vain world:
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then shall we preserve our own Integrity, continue in Gods grace and favour, secure the peace of our own spirits, grow to an excellent habit of mind, in its strength and steadiness, and tranquillity;
then shall we preserve our own Integrity, continue in God's grace and favour, secure the peace of our own spirits, grow to an excellent habit of mind, in its strength and steadiness, and tranquillity;
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In the mean time, while it is disputed what is truth, Piety is very much neglected, men do not heartily study truth in order to the practice of it, they do not seek it with true design to live in due obedience to it;
In the mean time, while it is disputed what is truth, Piety is very much neglected, men do not heartily study truth in order to the practice of it, they do not seek it with true Design to live in due Obedience to it;
and successless, for did men study the will of God with hearty and sincere designs to practise it when they understand it, they would soon attain the knowledge and belief of what is necessary to be known,
and successless, for did men study the will of God with hearty and sincere designs to practise it when they understand it, they would soon attain the knowledge and belief of what is necessary to be known,
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and those only, to whom his Doctrine is propounded: for as for others, St Paul himself gives us this account of them, Rom. 10.14. How shall they call on him in whom they have not believed? How shall they believe in him of whom they have not heard? and how shall they hear without a preacher.
and those only, to whom his Doctrine is propounded: for as for Others, Saint Paul himself gives us this account of them, Rom. 10.14. How shall they call on him in whom they have not believed? How shall they believe in him of whom they have not herd? and how shall they hear without a preacher.
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And then further, if the very true Doctrine of Christ be not propounded by true arguments, by those arguments and demonstrations, which Christ himself and his Apostles have afforded for the proof of the truth of it, it may possibly fail of gaining credit for want of true and proper evidence:
And then further, if the very true Doctrine of christ be not propounded by true Arguments, by those Arguments and demonstrations, which christ himself and his Apostles have afforded for the proof of the truth of it, it may possibly fail of gaining credit for want of true and proper evidence:
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if men shall labour to prove the Gospel by arguments of their own invention, and not by miracles and predictions, not by the true and proper arguments, which were intended for its proof;
if men shall labour to prove the Gospel by Arguments of their own invention, and not by Miracles and predictions, not by the true and proper Arguments, which were intended for its proof;
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the weakness of them that do propose it, may prejudice the truth which is proposed, and that with those very men themselves, who were disposed to entertain it.
the weakness of them that do propose it, may prejudice the truth which is proposed, and that with those very men themselves, who were disposed to entertain it.
That a hearty and sincere inclination to do whatsoever God commands, is a most powerful preparation to understand and believe the Gospel, I do not say, that none but they who are thus prepared do ever believe, or understand it;
That a hearty and sincere inclination to do whatsoever God commands, is a most powerful preparation to understand and believe the Gospel, I do not say, that none but they who Are thus prepared do ever believe, or understand it;
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1. First of all, whosoever he be that is thus prepared, whole heart and will is sincerely bent to do whatsoever God shall command him, the same person will not neglect the use of sincere and true endeavours to inform himself, especially in the Doctrine of Christ, which threatens no less than death eternal to them that refuse and disobey it;
1. First of all, whosoever he be that is thus prepared, Whole heart and will is sincerely bent to do whatsoever God shall command him, the same person will not neglect the use of sincere and true endeavours to inform himself, especially in the Doctrine of christ, which threatens no less than death Eternal to them that refuse and disobey it;
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Rabbi, saith he, we know that thou art a teacher come from God, for no man can do these miracles except God be with him, John 3.2. Lydia attending to the Gospel readily believed and entertained it, Acts 16.14.
Rabbi, Says he, we know that thou art a teacher come from God, for no man can do these Miracles except God be with him, John 3.2. Lydia attending to the Gospel readily believed and entertained it, Acts 16.14.
The Bereans who applyed themselves to consider the Gospel preached unto them, and compared it with the ancitient Prophecies, readily believed and entertained it, Acts 17, 12. nor doth it appear that any person who did impartially apply himself to consider it,
The Bereans who applied themselves to Consider the Gospel preached unto them, and compared it with the ancitient Prophecies, readily believed and entertained it, Acts 17, 12. nor does it appear that any person who did impartially apply himself to Consider it,
it is disrelished, because it forbids, because it reproves and controlls those lusts to which men have enthralled themselves, which hold them in bondage, and captivity.
it is disrelished, Because it forbids, Because it reproves and controls those Lustiest to which men have enthralled themselves, which hold them in bondage, and captivity.
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1. If we consider the matters of practice which are commanded in the Gospel, they are so suitable to our reason, they are so plainly good for the World, they do so evidently design our happiness, they are every way so becoming God, that it can be nothing but the prejudice of mens unreasonable lusts and passions, that can perswade any man in the world, that the Laws prescribed us in the Gospel, are not the Laws of the living God, especially since the first publication of these Laws were confirmed with many, and great miracles:
1. If we Consider the matters of practice which Are commanded in the Gospel, they Are so suitable to our reason, they Are so plainly good for the World, they do so evidently Design our happiness, they Are every Way so becoming God, that it can be nothing but the prejudice of men's unreasonable Lustiest and passion, that can persuade any man in the world, that the Laws prescribed us in the Gospel, Are not the Laws of the living God, especially since the First publication of these Laws were confirmed with many, and great Miracles:
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and do to men as we would that they should do to us, were he not prejudiced by his lusts? Is it any thing else but want of willingness to do Gods will, that can raise a scruple in any mans mind,
and do to men as we would that they should do to us, were he not prejudiced by his Lustiest? Is it any thing Else but want of willingness to do God's will, that can raise a scruple in any men mind,
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2. As for those Articles of our faith, that do not contain matter of practice, since there is nothing of contradiction, nothing at all of absurdness in them;
2. As for those Articles of our faith, that do not contain matter of practice, since there is nothing of contradiction, nothing At all of absurdness in them;
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why any man should doubt or disbelieve them, save only prejudice against the precepts, against the Laws of the same Gospel, wherein these Doctrines are revealed;
why any man should doubt or disbelieve them, save only prejudice against the Precepts, against the Laws of the same Gospel, wherein these Doctrines Are revealed;
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so that whosoever is so disposed, as that he is willing to do Gods will, is under an effectual preparation to believe and entertain the Gospel whensoever duly propounded to him.
so that whosoever is so disposed, as that he is willing to do God's will, is under an effectual preparation to believe and entertain the Gospel whensoever duly propounded to him.
Now then to conclude the point in hand, being they that are willing to do Gods will, are willing to use the best endeavours to understand it, being they are free from those prejudices, that hinder the understanding of it;
Now then to conclude the point in hand, being they that Are willing to do God's will, Are willing to use the best endeavours to understand it, being they Are free from those prejudices, that hinder the understanding of it;
hence we conclude what we have observed, that a hearty and sincere inclination to do Gods will is a most effectual preparation to understand and believe the Gospel.
hence we conclude what we have observed, that a hearty and sincere inclination to do God's will is a most effectual preparation to understand and believe the Gospel.
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1. Hence you see, that God is not wanting to those persons who can reasonably expect assistance from him, to those that are willing to do his will, when it is duly discovered to them;
1. Hence you see, that God is not wanting to those Persons who can reasonably expect assistance from him, to those that Are willing to do his will, when it is duly discovered to them;
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whosoever he is that is thus disposed, may assure himself of Gods assistance to guide him into all needful truth, into all things necessary to salvation;
whosoever he is that is thus disposed, may assure himself of God's assistance to guide him into all needful truth, into all things necessary to salvation;
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for why should God make known his will, where it is certain before hand, that it will it not be complyed withall? why should he discourse his will to them, who are resolved to serve their lusts whatsoever the will of God should be? nay to them, who will scarce believe any thing that contradicts their lusts and passions,
for why should God make known his will, where it is certain before hand, that it will it not be complied withal? why should he discourse his will to them, who Are resolved to serve their Lustiest whatsoever the will of God should be? nay to them, who will scarce believe any thing that contradicts their Lustiest and passion,
which is the case of every false insincere person, who is resolved to believe nothing, which doth not comply with his own corruptions? God hath not promised that they shall fee, who suffer their lusts to shut their eyes, who are not willing to have the light,
which is the case of every false insincere person, who is resolved to believe nothing, which does not comply with his own corruptions? God hath not promised that they shall fee, who suffer their Lustiest to shut their eyes, who Are not willing to have the Light,
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This fully acquits Gods providence, that he hath token sufficient care so to recommend the Gospel in all things needful for Salvation, to give such evidence of its truth, that whosoever is disposed to do whatsoever God commands (which the light of nature it self suggests) shall easily know and entertain whatsoever is necessary to Salvation;
This Fully acquits God's providence, that he hath token sufficient care so to recommend the Gospel in all things needful for Salvation, to give such evidence of its truth, that whosoever is disposed to do whatsoever God commands (which the Light of nature it self suggests) shall Easily know and entertain whatsoever is necessary to Salvation;
such is the course that God hath taken in the revelation of the Gospel, and of all things necessary to Salvation, that none will complain of want of evidence,
such is the course that God hath taken in the Revelation of the Gospel, and of all things necessary to Salvation, that none will complain of want of evidence,
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The Gospel forbids, the Gospel threatens the sinful lusts and lives of men, and therefore they who resolve to continue in their sins, cavil, and quarrel, and contradict it;
The Gospel forbids, the Gospel threatens the sinful Lustiest and lives of men, and Therefore they who resolve to continue in their Sins, cavil, and quarrel, and contradict it;
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These men seeing see not, and hearing they hear not, saith our Lord, and in them is fulfilled the Prophecie of Isaiah, which saith, by hearing ye shall hear,
These men seeing see not, and hearing they hear not, Says our Lord, and in them is fulfilled the Prophecy of Isaiah, which Says, by hearing you shall hear,
They will admit no sense of it, but what is consistent with their sins, what gives them leave to enjoy their lusts, and hope for pardon notwithstanding.
They will admit no sense of it, but what is consistent with their Sins, what gives them leave to enjoy their Lustiest, and hope for pardon notwithstanding.
Men who resolve to retain their lusts, who will not part with their darling sins upon any conditions whatsoever, must search out easie ways to Heaven, find out other terms of Salvation than what the Gospel hath propounded.
Men who resolve to retain their Lustiest, who will not part with their darling Sins upon any conditions whatsoever, must search out easy ways to Heaven, find out other terms of Salvation than what the Gospel hath propounded.
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Let the Gospel be never so express in the denunciations of Gods displeasure against those sins they live in, they must find out some arts and shifts to evade and escape the plainest truths by some reserves,
Let the Gospel be never so express in the denunciations of God's displeasure against those Sins they live in, they must find out Some arts and shifts to evade and escape the Plainest truths by Some reserves,
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for it is profitable for thee, that one of thy members should perish, and not that thy whole body should be cast into Hell, Matt. 5.29, 30. These men must find out some distinctions, whereby they may retain that eye, whereby they may reserve that hand, secure their dearly beloved lusts,
for it is profitable for thee, that one of thy members should perish, and not that thy Whole body should be cast into Hell, Matt. 5.29, 30. These men must find out Some Distinctions, whereby they may retain that eye, whereby they may reserve that hand, secure their dearly Beloved Lustiest,
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but to rely on his righteousness or else (as it is on another hand) that they will make satisfaction to God for those sins, which they will not forsake;
but to rely on his righteousness or Else (as it is on Another hand) that they will make satisfaction to God for those Sins, which they will not forsake;
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they will confess them to the Priest, they will receive his absolution, they will most duly perform the penance which is prescribed them by the Priest, give so much Alms, say so many Prayers, pass through a course of so many fasts.
they will confess them to the Priest, they will receive his absolution, they will most duly perform the penance which is prescribed them by the Priest, give so much Alms, say so many Prayers, pass through a course of so many fasts.
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they will believe that this is so, in spight of common sense and reason, in spight of the very light of nature, in spight of the holy Scripture it self,
they will believe that this is so, in spite of Common sense and reason, in spite of the very Light of nature, in spite of the holy Scripture it self,
For so is the Gospel propounded to us, that whosoever is so disposed, will readily believe and entertain it upon the evidence which attends it, seeing nothing obscures, nothing eclipses this evidence,
For so is the Gospel propounded to us, that whosoever is so disposed, will readily believe and entertain it upon the evidence which attends it, seeing nothing obscures, nothing Eclipses this evidence,
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'Tis no interest of good men, that there should not be a day of judgment, that Christ should not come to judge the World, that he should not judge it by these Laws, which are prescribed us in the Gospel.
It's no Interest of good men, that there should not be a day of judgement, that christ should not come to judge the World, that he should not judge it by these Laws, which Are prescribed us in the Gospel.
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that every thing should not be forbidden, which the same Gospel doth forbid; on the other hand, it is most suitable not only to the judgment and reason,
that every thing should not be forbidden, which the same Gospel does forbid; on the other hand, it is most suitable not only to the judgement and reason,
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nor any thing that is contained in it, which is absolutely necessary to Salvation, especially seeing that God hath promised to guide and assist them with his Spirit who are resigned unto his will,
nor any thing that is contained in it, which is absolutely necessary to Salvation, especially seeing that God hath promised to guide and assist them with his Spirit who Are resigned unto his will,
observe what is the ready way to be guided into all such truth, it is to be upright and sincere, it is to be willing to do Gods will, willing to do whatsoever it be, that God shall please to require of us.
observe what is the ready Way to be guided into all such truth, it is to be upright and sincere, it is to be willing to do God's will, willing to do whatsoever it be, that God shall please to require of us.
If you find this willingness in your selves, suffer not your selves to be overborn with their confidence who vainly boast of infallibility in the midst of most pernicious errours,
If you find this willingness in your selves, suffer not your selves to be overborne with their confidence who vainly boast of infallibility in the midst of most pernicious errors,
but as for them, that are insincere, that have no hearty love to it, the plainest things are obscure to them, showers and snares are in the way of the froward, Prov. 22.5. which way soever they turn themselves, because they received not the love of the truth that they might be saved, God shall send them strong delusion that they should believe a lie, 2 Thes. 10.11. 4. Now therefore let the consideration of what I have said upon this point perswade sincerity towards God, perswade to willingness, to obedience in every instance whatsoever.
but as for them, that Are insincere, that have no hearty love to it, the Plainest things Are Obscure to them, showers and snares Are in the Way of the froward, Curae 22.5. which Way soever they turn themselves, Because they received not the love of the truth that they might be saved, God shall send them strong delusion that they should believe a lie, 2 Thebes 10.11. 4. Now Therefore let the consideration of what I have said upon this point persuade sincerity towards God, persuade to willingness, to Obedience in every instance whatsoever.
Sincerity is that which doth dispose us to know and believe all needful truth, sincerity is that which God will bless with the assistance of his Spirit, sincerity is that which he will reward, not only with his conduct here,
Sincerity is that which does dispose us to know and believe all needful truth, sincerity is that which God will bless with the assistance of his Spirit, sincerity is that which he will reward, not only with his conduct Here,
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THERE are several relative names or titles given to God in the Holy Scriptures, amongst which are these of Father, and Master: He is styled our Father, because we receive life from him:
THERE Are several relative names or titles given to God in the Holy Scriptures, among which Are these of Father, and Master: He is styled our Father, Because we receive life from him:
1. Both these are expresly required by God in the very highest and greatest measures: Such are the measures of love to God commanded by our Lord himself, Matt. 22.37.
1. Both these Are expressly required by God in the very highest and greatest measures: Such Are the measures of love to God commanded by our Lord himself, Matt. 22.37.
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evidently shew that God requires the highest measures of fear from us. 2. Now God hath demanded the grratest measures of filial reverence of love, and fear.
evidently show that God requires the highest measures of Fear from us. 2. Now God hath demanded the grratest measures of filial Reverence of love, and Fear.
They love these things more than they love God himself, and so that love commands their wills, rules their affections, governs their thoughts, forms their designs in contradiction to Gods commands,
They love these things more than they love God himself, and so that love commands their wills, rules their affections, governs their thoughts, forms their designs in contradiction to God's commands,
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They are in bondage to the world, to the wealth, and honour, and pleasures of it, being enslaved and overcome by their inordinate love to them, for of whom a man is overcome, of the same is he brought in bondage, 2 Pet. 2.19.
They Are in bondage to the world, to the wealth, and honour, and pleasures of it, being enslaved and overcome by their inordinate love to them, for of whom a man is overcome, of the same is he brought in bondage, 2 Pet. 2.19.
And this is the reason, why our Lord, as you heard before, allows no fear of the very loss of life it self, in compare with the fear of Gods displeasure, Luk. 12.4, 5. This is the reason,
And this is the reason, why our Lord, as you herd before, allows no Fear of the very loss of life it self, in compare with the Fear of God's displeasure, Luk. 12.4, 5. This is the reason,
why he allows no love neither to the nearest relations, and concernments, which may not duly be styled hatred, and is so styled by him himself, in comparison with that we owe to him, Luk. 14.26. namely, because the greatest love, and the greatest fear, that is to say, the highest reverence is due to God.
why he allows no love neither to the nearest relations, and concernments, which may not duly be styled hatred, and is so styled by him himself, in comparison with that we owe to him, Luk. 14.26. namely, Because the greatest love, and the greatest Fear, that is to say, the highest Reverence is due to God.
Fear it self, where it is serious, being joyned as it is in every person, with a love and kindness to himself, cannot fail to command a care to serve and please the person feared.
fear it self, where it is serious, being joined as it is in every person, with a love and kindness to himself, cannot fail to command a care to serve and please the person feared.
danger excites us to endeavour to secure and deliver our selves from it, when it is duly apprehended, insomuch that the clear and firm belief, join'd with the serious consideration of the miseries threatned to disobedience, cannot but check, and restrain us from it.
danger excites us to endeavour to secure and deliver our selves from it, when it is duly apprehended, insomuch that the clear and firm belief, joined with the serious consideration of the misery's threatened to disobedience, cannot but check, and restrain us from it.
for such belief will either subdue and overcome the pleasures and satisfactions of sin, or else these pleasures and satisfactions eclipse and extinguish that belief:
for such belief will either subdue and overcome the pleasures and satisfactions of since, or Else these pleasures and satisfactions eclipse and extinguish that belief:
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but those that resolve not to reform upon any motives, any incitements whatsoever, are forced for their own ease and quiet, to abandon the very belief of it;
but those that resolve not to reform upon any motives, any incitements whatsoever, Are forced for their own ease and quiet, to abandon the very belief of it;
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They have lost that very fear and dread, which, wheresoever it is retained cannot but put a restraint and awe upon all those sinful inclinations, that lead to future death and misery.
They have lost that very Fear and dread, which, wheresoever it is retained cannot but put a restraint and awe upon all those sinful inclinations, that led to future death and misery.
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And now, if the very fear of God, where it is serious and considerate, that is to say, where it is the thing it pretends to be, carry so great a power in it, to command and press obedience to him;
And now, if the very Fear of God, where it is serious and considerate, that is to say, where it is the thing it pretends to be, carry so great a power in it, to command and press Obedience to him;
how much greater must that power grow, when love being added unto fear, turns it into a filial reverence, and puts another nature into it? Love freely offers what fear constrains:
how much greater must that power grow, when love being added unto Fear, turns it into a filial Reverence, and puts Another nature into it? Love freely offers what Fear constrains:
And to refufe him this obedience would be an eclipse of our own joys, would be to resist our own desires, would be a violence to our selves, such an other violence and contradiction,
And to refufe him this Obedience would be an eclipse of our own Joys, would be to resist our own Desires, would be a violence to our selves, such an other violence and contradiction,
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And this is the reason why our Lord hath represented our love to him as a certain principle of obedience, John 14.23. If a man love me he will keep my words.
And this is the reason why our Lord hath represented our love to him as a certain principle of Obedience, John 14.23. If a man love me he will keep my words.
3. Proceed we now to the third general, where I am to shew the contradictions to that reverence, and those are not only those very acts, which are usually styled contempt,
3. Proceed we now to the third general, where I am to show the contradictions to that Reverence, and those Are not only those very acts, which Are usually styled contempt,
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but all such actions, and omissions, as evidently flow from gross neglect, and want of reverence towards God, that is to say, all deliberate and wilful sins.
but all such actions, and omissions, as evidently flow from gross neglect, and want of Reverence towards God, that is to say, all deliberate and wilful Sins.
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A son, faith he, honoureth his Father, and a servant his Master, If then I he a Father, where is mine honour? And if I be a Master, where is my fear? saith the Lord of Host unto you, O Priests, that despise my name,
A son, faith he, Honoureth his Father, and a servant his Master, If then I he a Father, where is mine honour? And if I be a Master, where is my Fear? Says the Lord of Host unto you, Oh Priests, that despise my name,
they were so secure, they were so confident, that they were not guilty of this crime, that they are willing to come to trial, they plead not guilty to the indictment, they debate and expostulate with God himself,
they were so secure, they were so confident, that they were not guilty of this crime, that they Are willing to come to trial, they plead not guilty to the indictment, they debate and expostulate with God himself,
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and demand the proof of the charge against them, wherein have we despised thy name? But what's the answer which God returns how doth he justifie the charge against them? ye offer polluted bread upon mine Altar,
and demand the proof of the charge against them, wherein have we despised thy name? But what's the answer which God returns how does he justify the charge against them? you offer polluted bred upon mine Altar,
and yet ye say, wherein have we polluted thee? Is there not a Law which forbids you to offer any unclean or polluted thing upon mine Altar? do ye not know that there is such a Law? and do you not then despise my name,
and yet you say, wherein have we polluted thee? Is there not a Law which forbids you to offer any unclean or polluted thing upon mine Altar? do you not know that there is such a Law? and do you not then despise my name,
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while you wilfully violate that Law, which you your selves know to be mine? Thus doth God make good his charge against these persons, who wifully sinned against his Laws;
while you wilfully violate that Law, which you your selves know to be mine? Thus does God make good his charge against these Persons, who wifully sinned against his Laws;
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and seeing the very same charge lies against every wilful sinner, therefore is every wilful sin a flat contradiction to that reverence which every man owes unto his Maker.
and seeing the very same charge lies against every wilful sinner, Therefore is every wilful since a flat contradiction to that Reverence which every man owes unto his Maker.
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But now although it be true indeed, that every deliberate and wilful sin be a contradiction to that reverence, which every man ows to the Lord of all;
But now although it be true indeed, that every deliberate and wilful since be a contradiction to that Reverence, which every man ows to the Lord of all;
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Some there are, that carry the very contempt of God clearly written upon the brow, some there are, that carry the marks of irreverence to him in more express and legible characters,
some there Are, that carry the very contempt of God clearly written upon the brow, Some there Are, that carry the marks of irreverence to him in more express and legible characters,
A thing St Peter himself foretold, 2 Ep. 3.3, 4. Knowing this first that there shall come in the last days scoffers, walking after their own lusts,
A thing Saint Peter himself foretold, 2 Epistle 3.3, 4. Knowing this First that there shall come in the last days scoffers, walking After their own Lustiest,
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2. But to proceed, another sin that carries a signal mark upon it of great irreverence towards God is drolling upon the holy Scriptures, irreverent use of the words and expressions therein used, the application of those expressions to trivial purposes and occasions, prophane allusions made unto them,
2. But to proceed, Another since that carries a signal mark upon it of great irreverence towards God is drolling upon the holy Scriptures, irreverent use of the words and expressions therein used, the application of those expressions to trivial Purposes and occasions, profane allusions made unto them,
And so do they (so far at least as they are able) expose the Majesty of God himself, that abuse the words of the Holy Scriptures to entertain themselves, or others.
And so do they (so Far At least as they Are able) expose the Majesty of God himself, that abuse the words of the Holy Scriptures to entertain themselves, or Others.
3. There is yet another sin behind, which I could willingly have omitted if I could have tolerably satisfied my self, that it doth not carry a more than ordinary mark upon it of an irreverence towards God,
3. There is yet Another since behind, which I could willingly have omitted if I could have tolerably satisfied my self, that it does not carry a more than ordinary mark upon it of an irreverence towards God,
and that's habitual and constant swearing, and that without all provocation, in common and ordinary conversation, just contrary to that Law of Christ, Matt. 5.34.
and that's habitual and constant swearing, and that without all provocation, in Common and ordinary Conversation, just contrary to that Law of christ, Matt. 5.34.
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And what that is will very easily be understood, if we consider that this sin hath no foundation in those appetites, that God hath planted in mans nature, either to preserve himself,
And what that is will very Easily be understood, if we Consider that this since hath no Foundation in those appetites, that God hath planted in men nature, either to preserve himself,
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from whence it appears that it hath its rise from an unnatural kind of vanity, join'd with a very high irreverence towards God, who hath given an express Law against it,
from whence it appears that it hath its rise from an unnatural kind of vanity, joined with a very high irreverence towards God, who hath given an express Law against it,
and to which he hath no greater temptation, than he hath to prophane and idle swearing? How can he hope to overcome the lusts and vices of Sensuality, which are nothing else but the abuse of natural desires and inclinations,
and to which he hath no greater temptation, than he hath to profane and idle swearing? How can he hope to overcome the Lustiest and vices of Sensuality, which Are nothing Else but the abuse of natural Desires and inclinations,
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and power, and honour, or to embrace death, or bonds rather than forfeit his integrity (which is most necessary to be done) who will not forsake a groundless sin, a sin without any natural appetite to suggest,
and power, and honour, or to embrace death, or bonds rather than forfeit his integrity (which is most necessary to be done) who will not forsake a groundless since, a since without any natural appetite to suggest,
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Do not you your selves require a singular love and fear from your relations, namely, from your children and servants, under the name of the same relations, whereupon I require the like from you? and, what is more, generally receive what you require? For a son, saith he, honoureth his Father, and a servant his Master.
Do not you your selves require a singular love and Fear from your relations, namely, from your children and Servants, under the name of the same relations, whereupon I require the like from you? and, what is more, generally receive what you require? For a son, Says he, Honoureth his Father, and a servant his Master.
and his Servants under the name of the same Relations, though the obligations thence arising be infinitely greater as they stand between God and men, than between men among themselves.
and his Servants under the name of the same Relations, though the obligations thence arising be infinitely greater as they stand between God and men, than between men among themselves.
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if he do not repent, and humble himself, and return to the practice of his duty? Where is the Master, that patiently bears not only the neglect of service,
if he do not Repent, and humble himself, and return to the practice of his duty? Where is the Master, that patiently bears not only the neglect of service,
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but wilful injury in his Servant? Where is the Master that bears this without the greatest indignation against his servant for so doing? and that doth not judge his guilt so great,
but wilful injury in his Servant? Where is the Master that bears this without the greatest Indignation against his servant for so doing? and that does not judge his guilt so great,
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as to deserve the severest punishment? And therefore judge what guilt it is which every man draws upon himself by a wilful irreverence and disobedience to the great Father, and Lord of all.
as to deserve the Severest punishment? And Therefore judge what guilt it is which every man draws upon himself by a wilful irreverence and disobedience to the great Father, and Lord of all.
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3. And although it be very true indeed, that they, who bear the greatest load of guilt upon them, may not at present find themselves grieved and oppressed by the sense of it;
3. And although it be very true indeed, that they, who bear the greatest load of guilt upon them, may not At present find themselves grieved and oppressed by the sense of it;
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yet ought it seriously to be considered, that God can in a single moment (such is his Sovereignty over the very spirit of man) awake that guilt into fear and dread in the greatest Spirits in the World, awake it by an invisible dart, a secret arrow of his indignation shot immediately into the heart.
yet ought it seriously to be considered, that God can in a single moment (such is his Sovereignty over the very Spirit of man) awake that guilt into Fear and dread in the greatest Spirits in the World, awake it by an invisible dart, a secret arrow of his Indignation shot immediately into the heart.
4. Which teaches us further to consider, how grievous a burden guilt becomes, whensoever a lively sense thereof is moved and excited in the Soul. The spirit of a man will bear his infirmity, but a wounded spirit who can bear? Prov. 18.14.
4. Which Teaches us further to Consider, how grievous a burden guilt becomes, whensoever a lively sense thereof is moved and excited in the Soul. The Spirit of a man will bear his infirmity, but a wounded Spirit who can bear? Curae 18.14.
or by the sense of its own guilt, what shall support and sustain it? But then it is here to be remembered, that although the calamities of this world may indeed break the spirits of men,
or by the sense of its own guilt, what shall support and sustain it? But then it is Here to be remembered, that although the calamities of this world may indeed break the spirits of men,
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And hence that observation of David, Psal. 39.11. When thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away like a moth:
And hence that observation of David, Psalm 39.11. When thou with rebukes dost correct man for iniquity, thou Makest his beauty to consume away like a moth:
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but gay humour, pleasant wit, fine address, mirth and briskness in entertainment, and whatsoever else it be, that may serve to render any one acceptable in common Society, and conversation.
but gay humour, pleasant wit, fine address, mirth and briskness in entertainment, and whatsoever Else it be, that may serve to render any one acceptable in Common Society, and Conversation.
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What then remains, but that we reverence so great a God, who can stain the beauty, eclipse the Glory of all flesh with a single frown of his displeasure? and that we express that reverence in most sincere obedience to him? fear him,
What then remains, but that we Reverence so great a God, who can stain the beauty, eclipse the Glory of all Flesh with a single frown of his displeasure? and that we express that Reverence in most sincere Obedience to him? Fear him,
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how shall he not with him also freely give us all things? Rom. 8.32. unless we deny them to our selves, by refusing the terms, whereupon he gives them;
how shall he not with him also freely give us all things? Rom. 8.32. unless we deny them to our selves, by refusing the terms, whereupon he gives them;
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And although he hath not allowed us this, yet can he give us that very thing, that very happiness we seek in it (for this we seek in every thing) this he can give without our sin,
And although he hath not allowed us this, yet can he give us that very thing, that very happiness we seek in it (for this we seek in every thing) this he can give without our since,
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IF you view the following parts of the Chapter, you shall find our Lord prescribing several rules of vertue, which were, at the least in some instances, far more perfect and exact,
IF you view the following parts of the Chapter, you shall find our Lord prescribing several rules of virtue, which were, At the least in Some instances, Far more perfect and exact,
Now because this seeming opposition between his precepts, and those of Moses, and the Prophets, might create a suspicion among the Jews, that he came to destroy the Law,
Now Because this seeming opposition between his Precepts, and those of Moses, and the prophets, might create a suspicion among the jews, that he Come to destroy the Law,
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yet I conceive that the Law is taken, in this place, for the Laws delivered in the Books of Moses, and the Prophets, for those rules of life which are contained in the other Books of the Old Testament, which were received amongst the Jews:
yet I conceive that the Law is taken, in this place, for the Laws Delivered in the Books of Moses, and the prophets, for those rules of life which Are contained in the other Books of the Old Testament, which were received among the jews:
In my discourse on both which parts, it will be convenient to consider the several kinds of Laws or Precepts given to the Jews, Moral, Ceremonial, and Judicial, apart, or severally by themselves.
In my discourse on both which parts, it will be convenient to Consider the several Kinds of Laws or Precepts given to the jews, Moral, Ceremonial, and Judicial, apart, or severally by themselves.
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He introduced that very thing, which the ceremonial Law designed, the introduced the life and substance of those things, which were foreshadowed in that Law:
He introduced that very thing, which the ceremonial Law designed, the introduced the life and substance of those things, which were foreshadowed in that Law:
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So careful was he to give no scandal, to create no real offence to the Jews by contradicting in any precepts, moral, ceremonial, or judicial, which the Law, or the Prophets had established.
So careful was he to give no scandal, to create no real offence to the jews by contradicting in any Precepts, moral, ceremonial, or judicial, which the Law, or the prophets had established.
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2. Having shewed the truth of the negative part of our Saviours words, which is, that he came not into the World to destroy either the Law or the Prophets; let us now proceed to give an account of the other part, wherein he affirms, that he came to fulfil them;
2. Having showed the truth of the negative part of our Saviors words, which is, that he Come not into the World to destroy either the Law or the prophets; let us now proceed to give an account of the other part, wherein he affirms, that he Come to fulfil them;
and this is the sense wherein St Chrysostom and Tertullian, and divers others of the ancient Christians, affirm our Saviour to have fulfilled the moral Law,
and this is the sense wherein Saint Chrysostom and Tertullian, and diverse Others of the ancient Christians, affirm our Saviour to have fulfilled the moral Law,
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They teach that he filled up those vacuities that Moses had left in moral duties (because the Jews were not able to bear them) by adding higher rules of holiness:
They teach that he filled up those Vacuities that Moses had left in moral duties (Because the jews were not able to bear them) by adding higher rules of holiness:
but I say unto you that whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart, v. 27, 28. If the Law of Moses allowed divorce upon small disgusts and animosities, our blessed Lord doth not allow it, save only in the case of Adultery, which is the peculiar and proper breach of matrimonial obligation, v. 32. of the same Chapter.
but I say unto you that whosoever looks on a woman to lust After her, hath committed adultery with her already in his heart, v. 27, 28. If the Law of Moses allowed divorce upon small disgusts and animosities, our blessed Lord does not allow it, save only in the case of Adultery, which is the peculiar and proper breach of matrimonial obligation, v. 32. of the same Chapter.
If the Law allowed to hate an Enemy, that is to say, any person of the seven Nations, whom God had devoted to destruction, our blessed Lord hath commanded us to love our Enemies.
If the Law allowed to hate an Enemy, that is to say, any person of the seven nations, whom God had devoted to destruction, our blessed Lord hath commanded us to love our Enemies.
he observed the feasts prescribed in the Law, yea and that of the dedication also, although but of humane institution, as appears in the history of the Gospel;
he observed the feasts prescribed in the Law, yea and that of the dedication also, although but of humane Institution, as appears in the history of the Gospel;
that is to say, not the things themselves, Heb. 10.1. (and so is the word effigies taken by no worse an Author than Tully himself, nos solidam et expressan effigiem virtutis nullam tenemus;
that is to say, not the things themselves, Hebrew 10.1. (and so is the word effigies taken by no Worse an Author than Tully himself, nos solidam et expressan effigiem virtue Nullam tenemus;
) but Christ introduced the very things, which were foreshadowed in that Law. His Priesthood was antitype to that of Aaron; his Sacrifice to the Sacrifices of the Law;
) but christ introduced the very things, which were foreshadowed in that Law. His Priesthood was antitype to that of Aaron; his Sacrifice to the Sacrifices of the Law;
his entrance into heaven it self, to appear in the presence of God for us, to the High Priests entrance into the Holy of Holies on the solemn day of expiation;
his Entrance into heaven it self, to appear in the presence of God for us, to the High Priests Entrance into the Holy of Holies on the solemn day of expiation;
the spiritual purity of the Gospel to the legal washings, and purification, and abstinences from things then impure, the eternal rest, that he hath prepared for the people of God to the Jewish Sabbaths, and new moons;
the spiritual purity of the Gospel to the Legal washings, and purification, and abstinences from things then impure, the Eternal rest, that he hath prepared for the people of God to the Jewish Sabbaths, and new moons;
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He was contented to pay tribute, he suffered himself to be apprehended by the Officers sent to this purpose, he suffered himself to be tried and sentenced,
He was contented to pay tribute, he suffered himself to be apprehended by the Officers sent to this purpose, he suffered himself to be tried and sentenced,
and yielded himself to the Execution of the sentence unjustly passed upon him; and though he could not owne the guilt, yet did he quietly receive the punishment;
and yielded himself to the Execution of the sentence unjustly passed upon him; and though he could not own the guilt, yet did he quietly receive the punishment;
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The end of all political Laws is only the safety and the prosperity of the Common-wealth, that men may live in mutual peace, that every man may possess and enjoy his life,
The end of all political Laws is only the safety and the Prosperity of the Commonwealth, that men may live in mutual peace, that every man may possess and enjoy his life,
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they cannot alter and mend his nature, nor make him further abstain from injury, than the fear of punishment and revenge may put a restraint and awe upon him:
they cannot altar and mend his nature, nor make him further abstain from injury, than the Fear of punishment and revenge may put a restraint and awe upon him:
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whereas the mutual love and kindness, that Christ hath commanded amongst men, and also recommended to us by the highest and most effectual motives, would not only restrain the outward actions of fraud,
whereas the mutual love and kindness, that christ hath commanded among men, and also recommended to us by the highest and most effectual motives, would not only restrain the outward actions of fraud,
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Love throughly accomplishes all those ends, which were indeed designed by the Law, whence it is said, That the Law is not made for a righteous man, a man animated and inspired by a living Law of love within, but for the lawless and disobedient, 1 Tim. 1.9.
Love thoroughly accomplishes all those ends, which were indeed designed by the Law, whence it is said, That the Law is not made for a righteous man, a man animated and inspired by a living Law of love within, but for the lawless and disobedient, 1 Tim. 1.9.
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And thus hath our Lord fulfilled the judicial Law of Moses, as well as the moral and ceremonial, by the most efficacious ways and methods of setling such a Law within us,
And thus hath our Lord fulfilled the judicial Law of Moses, as well as the moral and ceremonial, by the most efficacious ways and methods of settling such a Law within us,
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as would most effectually work and propagate the great design of the Law of Moses, which was added, as the Apostle speaks, because of transgressions, till the seed should come to whom the promise was made.
as would most effectually work and propagate the great Design of the Law of Moses, which was added, as the Apostle speaks, Because of transgressions, till the seed should come to whom the promise was made.
First, And first of all, since our Lord came not to destroy, but to fulfil the Law and the Prophets, hence we learn, That Christianity, that the righteousness and holiness of the Gospel was the thing that God had in his eye, the thing that he purposed and intended,
First, And First of all, since our Lord Come not to destroy, but to fulfil the Law and the prophets, hence we Learn, That Christianity, that the righteousness and holiness of the Gospel was the thing that God had in his eye, the thing that he purposed and intended,
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lest being denied their former Rites in the worship of the true God, they should have used them unto Idols, and to have continued in that apostasie, whereinto themselves and the world were fallen at the delivery of the Law.
lest being denied their former Rites in the worship of the true God, they should have used them unto Idols, and to have continued in that apostasy, whereinto themselves and the world were fallen At the delivery of the Law.
And those of Isaiah, chap. 1.11, 12. To what purpose is the multitude of your Sacrifices unto me, saith the Lord? I am full of the burnt offerings of Rams,
And those of Isaiah, chap. 1.11, 12. To what purpose is the multitude of your Sacrifices unto me, Says the Lord? I am full of the burned offerings of Rams,
and how my self before the high God? shall I come before him with burnt-offerings, with Calves of a year old? will the Lord be pleased with thousands of Rams,
and how my self before the high God? shall I come before him with Burnt offerings, with Calves of a year old? will the Lord be pleased with thousands of Rams,
or with ten thousands of Rivers of Oil? shall I give my first-born for my transgression, the fruit of my body for the sin of my soul? No, He hath shewed thee, O man, what is good;
or with ten thousands of rivers of Oil? shall I give my firstborn for my Transgression, the fruit of my body for the since of my soul? No, He hath showed thee, Oh man, what is good;
and to walk humbly with thy God? These were the things which he accepted, nay these were the things which he designed in the very Ceremonies of the Law,
and to walk humbly with thy God? These were the things which he accepted, nay these were the things which he designed in the very Ceremonies of the Law,
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and so the Apostle himself assures us, Rom. 8.3, 4. For what the Law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh,
and so the Apostle himself assures us, Rom. 8.3, 4. For what the Law could not do, in that it was weak through the Flesh, God sending his own Son in the likeness of sinful Flesh,
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and for sin condemned sin in the flesh, that the righteousness of the Law might be fulfilled in us, who walk not after the flesh, but after the Spirit.
and for since condemned since in the Flesh, that the righteousness of the Law might be fulfilled in us, who walk not After the Flesh, but After the Spirit.
Secondly, What then remains in the last place, but that since our Lord came into the World, not to destroy, but to fulfil the Law and the Prophets, since he •ath fulfilled them by introducing that Religion which God always had in his eye in all the Shadows of the Law, a Religion suitable unto reason, a Religion that perfects humane nature, a Religion free and disentangled from the load of Mosaical Rites and Ceremonies, a Religion aiming at nothing more than hearty love to God and our Neighbour,
Secondly, What then remains in the last place, but that since our Lord Come into the World, not to destroy, but to fulfil the Law and the prophets, since he •ath fulfilled them by introducing that Religion which God always had in his eye in all the Shadows of the Law, a Religion suitable unto reason, a Religion that perfects humane nature, a Religion free and disentangled from the load of Mosaical Rites and Ceremonies, a Religion aiming At nothing more than hearty love to God and our Neighbour,
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It is a reasonable and manly service that God is pleased to require from us, it is the cure of all our maladies, it is medicine unto all our distempers, it is health and soundness to all our powers.
It is a reasonable and manly service that God is pleased to require from us, it is the cure of all our maladies, it is medicine unto all our distempers, it is health and soundness to all our Powers.
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So that had we no other demonstration of the infinite love of God to us, this were sufficient proof of it, that he hath made our Religion our happiness.
So that had we no other demonstration of the infinite love of God to us, this were sufficient proof of it, that he hath made our Religion our happiness.
Fo• in Christ Jesus neither circumcision availeth any thing, nor uncircumcision; but a new creature; that is, the renovation of our minds by a sincere faith and love.
Fo• in christ jesus neither circumcision availeth any thing, nor uncircumcision; but a new creature; that is, the renovation of our minds by a sincere faith and love.
THE ways of a man being in the language of holy Scripture, all those actions and omissions, those words and thoughts and inclinations which ought to be governed by Gods Laws, here styled his testimonies and commandments; there is no doubt but that these are the things which David here styles his ways. Nor need we question what kind of thoughts he employed upon them:
THE ways of a man being in the language of holy Scripture, all those actions and omissions, those words and thoughts and inclinations which ought to be governed by God's Laws, Here styled his testimonies and Commandments; there is no doubt but that these Are the things which David Here styles his ways. Nor need we question what kind of thoughts he employed upon them:
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for the event it self declares that they were serious considerations how far they accorded or disagreed with Gods Commands, together with quick and strong resolutions to amend what he found amiss in them;
for the event it self declares that they were serious considerations how Far they accorded or disagreed with God's Commands, together with quick and strong resolutions to amend what he found amiss in them;
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Some men are afraid to make a review of their own lives, as being sensible in the general, that they cannot account even to themselves for their irregularities and neglects.
some men Are afraid to make a review of their own lives, as being sensible in the general, that they cannot account even to themselves for their irregularities and neglects.
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Others involve and intangle themselves in such a continual throng of business, and are so perplexed and overwhelmed with the cares and concernments of this life, that they allow themselves no time for recollection of themselves, and examination of their lives.
Others involve and entangle themselves in such a continual throng of business, and Are so perplexed and overwhelmed with the Cares and concernments of this life, that they allow themselves no time for recollection of themselves, and examination of their lives.
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And some there are who spend their days in nothing but pleasures and diversions, in constant entertainments of fancy, which so possess their imaginations, that they leave no room for serious thoughts of the very concernments of this life, much less of that which is to come.
And Some there Are who spend their days in nothing but pleasures and diversions, in constant entertainments of fancy, which so possess their Imaginations, that they leave no room for serious thoughts of the very concernments of this life, much less of that which is to come.
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did we impartially reflect upon them, and allow our Consciences to examine them, and judge by calm and sober reason, excluding the briberies of our lusts,
did we impartially reflect upon them, and allow our Consciences to examine them, and judge by Cam and Sobrium reason, excluding the briberies of our Lustiest,
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In which words he represents these two things: I. The effect which the thoughts of his ways had upon him, which was the reformation of them, I thought on my ways,
In which words he represents these two things: I The Effect which the thoughts of his ways had upon him, which was the Reformation of them, I Thought on my ways,
II. The shortness of the time wherein they wrought this effect, as it is expressed in the following Verse, I made haste, and delayed not to keep thy commandments.
II The shortness of the time wherein they wrought this Effect, as it is expressed in the following Verse, I made haste, and delayed not to keep thy Commandments.
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First, The first whereof (that I may speak distinctly on them) is the vast number of our sins with the many and great aggravations of them, which we can never understand, much less reform, without impartial examination.
First, The First whereof (that I may speak distinctly on them) is the vast number of our Sins with the many and great aggravations of them, which we can never understand, much less reform, without impartial examination.
Tract of time, decay of memory, multitude of business or diversion wear out the thoughts of those very sins which we our selves took notice of in former times,
Tract of time, decay of memory, multitude of business or diversion wear out the thoughts of those very Sins which we our selves took notice of in former times,
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And this, no doubt, was David 's reason, why herepresents the sins of men as passing the reach of their understandings, Who can understand his errours? Cleanse thou me from secret faults, Psal. 19.12.
And this, no doubt, was David is reason, why herepresents the Sins of men as passing the reach of their understandings, Who can understand his errors? Cleanse thou me from secret Faults, Psalm 19.12.
And if we be often so far surprized as not to observe the motions of our own minds, (which we may feel within our selves) nor what we speak, what we act before the ears and eyes of others, we may easily judge we are much more faulty in our omissions and neglects, which are less sensible and observed both by our selves and other persons.
And if we be often so Far surprised as not to observe the motions of our own minds, (which we may feel within our selves) nor what we speak, what we act before the ears and eyes of Others, we may Easily judge we Are much more faulty in our omissions and neglects, which Are less sensible and observed both by our selves and other Persons.
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and that both against God and men, and how much oftner done the like through ignorance, errour and infirmity, did we consider our many neglects in the Duties immediately respecting God,
and that both against God and men, and how much oftener done the like through ignorance, error and infirmity, did we Consider our many neglects in the Duties immediately respecting God,
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adding hereto our great omissions towards our Neighbour, while we have neglected to feed the hungry, to clothe the naked, to support the weak, to assist the injured and oppressed;
adding hereto our great omissions towards our Neighbour, while we have neglected to feed the hungry, to cloth the naked, to support the weak, to assist the injured and oppressed;
as that we should judge it most unreasonable still to persist and proceed in them? Could we think it tolerable to add more evil to that heap, which is so vastly great already,
as that we should judge it most unreasonable still to persist and proceed in them? Could we think it tolerable to add more evil to that heap, which is so vastly great already,
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Methinks the remembrance of that time which we have mispent, to the great offence of Almighty God, to no true advantage to our selves, should perswade the redemption of time to come by a singular diligence in obedience.
Methinks the remembrance of that time which we have Mis-spent, to the great offence of Almighty God, to no true advantage to our selves, should persuade the redemption of time to come by a singular diligence in Obedience.
These thoughts are so proper to the remembrance of such miscarriages, that God himself seems to represent them as the natural effects and issues of them.
These thoughts Are so proper to the remembrance of such miscarriages, that God himself seems to represent them as the natural effects and issues of them.
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So black and deformed is that shape, wherein men appear unto themselves upon a review of their many sins, that then they abhor their own image, much more the sins that have deformed them.
So black and deformed is that shape, wherein men appear unto themselves upon a review of their many Sins, that then they abhor their own image, much more the Sins that have deformed them.
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And for the demonstration of the former, I might appeal to the crazy Bodies, the feeble Limbs, the decayed senses of vicious persons, occasioned wholly by their vices;
And for the demonstration of the former, I might appeal to the crazy Bodies, the feeble Limbs, the decayed Senses of vicious Persons, occasioned wholly by their vices;
which are so evident in experience, that Christ himself represents the miseries which sin produces in mens souls, by those wherewith it destroys their bodies,
which Are so evident in experience, that christ himself represents the misery's which since produces in men's Souls, by those wherewith it Destroys their bodies,
This he doth in the Parable of a younger Son, Luke 15. who having requested of his Father, that he would give him the portion of goods that fell to him;
This he does in the Parable of a younger Son, Lycia 15. who having requested of his Father, that he would give him the portion of goods that fell to him;
and being gratified in this request, not many days after gathers all he had together, and takes a journey into a far Countrey, and wasts his substance in riotous living:
and being gratified in this request, not many days After gathers all he had together, and Takes a journey into a Far Country, and wasts his substance in riotous living:
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and is presently forced to adjoin himself, that is indeed, to fell himself, unto a Citizen of that Country, who sent him into the Fields to feed Swine,
and is presently forced to adjoin himself, that is indeed, to fell himself, unto a Citizen of that Country, who sent him into the Fields to feed Swine,
but, it should seem, so ill provided, that when he would fain have filled his belly with the very husks which the Swine did eat, he found not enough of them to do it,
but, it should seem, so ill provided, that when he would fain have filled his belly with the very husks which the Swine did eat, he found not enough of them to do it,
A very true and lively Image of men abandoned to vice and folly, who by indulgence to their lusts lose that very ease and liberty, that satisfaction and pleasure of life, which they endeavour to find in it.
A very true and lively Image of men abandoned to vice and folly, who by indulgence to their Lustiest loose that very ease and liberty, that satisfaction and pleasure of life, which they endeavour to find in it.
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But to leave this Parable at the present, and to proceed a step further, I must not omit to put you in mind of the many remorses and regrets which always attend the first beginnings,
But to leave this Parable At the present, and to proceed a step further, I must not omit to put you in mind of the many remorses and regrets which always attend the First beginnings,
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Besides it must not be omitted that the ease that's gain'd by being delivered from the rebukes and reproofs of Conscience, is far overballanced by a loss, which cannot be divided from it,
Beside it must not be omitted that the ease that's gained by being Delivered from the rebukes and reproofs of Conscience, is Far overbalanced by a loss, which cannot be divided from it,
and, when he was come unto himself, brake out into these expressions, Luk. 15.17, 18, 19. How many hired servants of my Fathers have bread enough and to spare,
and, when he was come unto himself, brake out into these expressions, Luk. 15.17, 18, 19. How many hired Servants of my Father's have bred enough and to spare,
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So much regret, and ingenuity, so much humility, and self-abasement so much sorrow for former sins, such effectual purposes of reformation for time to come, may the thoughts of our ways, by the grace of God, produce in us in, consideration of the miseries which attend a vitious course of life.
So much regret, and ingenuity, so much humility, and self-abasement so much sorrow for former Sins, such effectual Purposes of Reformation for time to come, may the thoughts of our ways, by the grace of God, produce in us in, consideration of the misery's which attend a vicious course of life.
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Thirdly, Especially seeing the same thoughts may also mind us of the vanity and emptiness of all those pleasures and enjoyments, in fond indulgence whereunto we expose our selves to the dangers and miseries before mentioned, which is the third of those particulars, which the thoughts of our ways may suggest to us.
Thirdly, Especially seeing the same thoughts may also mind us of the vanity and emptiness of all those pleasures and enjoyments, in found indulgence whereunto we expose our selves to the dangers and misery's before mentioned, which is the third of those particulars, which the thoughts of our ways may suggest to us.
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And here I shall not take the advantage either of repeating those miseries, or of shewing the meanness of such enjoyments (whether you call them profits,
And Here I shall not take the advantage either of repeating those misery's, or of showing the meanness of such enjoyments (whither you call them profits,
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And for the proof of this particular I shall not entangle your understandings with subtle and curious speculations, but I shall exhibite it in a plain instance made in the great and glorious Solomon, whose wisdom and splendour were so great, that when our Saviour would give an account of his own wisdom, he found no fitter a way to do it than to prefer it before Solomon 's, Matth. 12.42.
And for the proof of this particular I shall not entangle your understandings with subtle and curious speculations, but I shall exhibit it in a plain instance made in the great and glorious Solomon, whose Wisdom and splendour were so great, that when our Saviour would give an account of his own Wisdom, he found no fitter a Way to do it than to prefer it before Solomon is, Matthew 12.42.
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And when he would livelily represent the glory of the Lilies of the Field, tells us that Solomon in all his glory was not arrayed like one of these, Matth. 6.29.
And when he would livelily represent the glory of the Lilies of the Field, tells us that Solomon in all his glory was not arrayed like one of these, Matthew 6.29.
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He was a Prince of infinite wealth, his Herds and Flocks were so numerous that he offered twenty thousand Oxen, and an hundred and twenty thousand Sheep, and all these for Peace-offerings, beside what he spent in Burnt-offerings, at the dedication of the Temple, 1 Kin. 8.63, 64.
He was a Prince of infinite wealth, his Herds and Flocks were so numerous that he offered twenty thousand Oxen, and an hundred and twenty thousand Sheep, and all these for Peace-offerings, beside what he spent in Burnt offerings, At the dedication of the Temple, 1 Kin. 8.63, 64.
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and an hundred Sheep, besides Harts, and Roe-bucks, and Fallow Deer, and fatted Fowl, 1 Kings 4.23. The yearly income of his own Traffick, over and above what was imported by the Merchants, was six hundred threescore and six Talents of Gold, 2 Chron. 9.14.
and an hundred Sheep, beside Hearts, and Roe-bucks, and Fallow Deer, and fatted Fowl, 1 Kings 4.23. The yearly income of his own Traffic, over and above what was imported by the Merchant's, was six hundred threescore and six Talents of Gold, 2 Chronicles 9.14.
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and so were all his drinking Vessels, and all the Vessels of the house, that stood in the Forest of Lebanon, and many of his very Shields and Targets, as you may see in the same Chapter, 2 Chron. 9. His wisdom I have already mentioned, He spake three thousand Proverbs, and his Songs were a thousand and five.
and so were all his drinking Vessels, and all the Vessels of the house, that stood in the Forest of Lebanon, and many of his very Shields and Targets, as you may see in the same Chapter, 2 Chronicles 9. His Wisdom I have already mentioned, He spoke three thousand Proverbs, and his Songs were a thousand and five.
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In short, he denied himself no pleasure that the World could possibly afford unto him: So he professes of himself, Eccles. 2.10. Whatsoever mine eyes desired, I hept not from them;
In short, he denied himself not pleasure that the World could possibly afford unto him: So he Professes of himself, Eccles. 2.10. Whatsoever mine eyes desired, I heaped not from them;
no seditions amongst his own Subjects, no wars with any Neighbouring Princes, no nor any thing of envy or animosity, nothing but honour and admiration,
no seditions among his own Subject's, no wars with any Neighbouring Princes, no nor any thing of envy or animosity, nothing but honour and admiration,
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Now what an account of the joys and pleasures of this World may we expect from a glorious King, flowing with wealth, abounding in honour, enjoying all the delights of the World,
Now what an account of the Joys and pleasures of this World may we expect from a glorious King, flowing with wealth, abounding in honour, enjoying all the delights of the World,
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and that in the very flower of his time, and without any outward interruptions? Would it not seem extreamly strange, if he should not find his soul at ease,
and that in the very flower of his time, and without any outward interruptions? Would it not seem extremely strange, if he should not find his soul At ease,
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and in full content and satisfaction? Would it not seem much stranger still, if he should express a dissatisfaction and discontent in the midst of all these secular pleasures? Yet this very thing doth he express upon a serious review of them,
and in full content and satisfaction? Would it not seem much stranger still, if he should express a dissatisfaction and discontent in the midst of all these secular pleasures? Yet this very thing does he express upon a serious review of them,
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and on all the labours that I had laboured to do, and behold all was vanity and vexation of spirit, Eccles. 2.11. See here the account that the wise and great and glorious Solomon gives of the glory of this World, which he pronounces to be no better than vanity and vexation of spirit, and that upon long and great experience.
and on all the labours that I had laboured to do, and behold all was vanity and vexation of Spirit, Eccles. 2.11. See Here the account that the wise and great and glorious Solomon gives of the glory of this World, which he pronounces to be no better than vanity and vexation of Spirit, and that upon long and great experience.
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and how much less from those of sin, which though they should not be imbittered, yet cannot but be much abated by the very sin from whence they flow.
and how much less from those of since, which though they should not be imbittered, yet cannot but be much abated by the very since from whence they flow.
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These thoughts would teach us to understand, That God hath formed and designed our souls for pleasures quite of another nature, for spiritual and immortal joys.
These thoughts would teach us to understand, That God hath formed and designed our Souls for pleasures quite of Another nature, for spiritual and immortal Joys.
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For, saith our Lord, there is joy in the presence of the Angels of God over one sinner that repenteth, Luk. 15.10. and before that at the 7th v. There is joy in heaven over one sinner that repenteth, more than over ninety and nine just persons, that need no repentance, no habitual change of life.
For, Says our Lord, there is joy in the presence of the Angels of God over one sinner that Repenteth, Luk. 15.10. and before that At the 7th v. There is joy in heaven over one sinner that Repenteth, more than over ninety and nine just Persons, that need no Repentance, no habitual change of life.
Suppose we then that recollection of our selves, and the consideration of our ways bring all the things, I have now mentioned, into our thoughts (and they are really apt to do it) suppose them fixed upon our minds by the cooperation of Gods Spirit (which he will not deny to them that ask it) might it not reasonably be expected, that these thoughts thus fixed upon us, should touch our Consciences, move our affections,
Suppose we then that recollection of our selves, and the consideration of our ways bring all the things, I have now mentioned, into our thoughts (and they Are really apt to do it) suppose them fixed upon our minds by the cooperation of God's Spirit (which he will not deny to them that ask it) might it not reasonably be expected, that these thoughts thus fixed upon us, should touch our Consciences, move our affections,
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and kindle good resolutions in us, and provoke us to greater care and diligence in the future Government of our lives? If we did fully convince our selves of the infinite hazards and inconveniences, that attend a vitious course of life, of the vanity and emptiness of all those things,
and kindle good resolutions in us, and provoke us to greater care and diligence in the future Government of our lives? If we did Fully convince our selves of the infinite hazards and inconveniences, that attend a vicious course of life, of the vanity and emptiness of all those things,
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for the sake whereof we expose our selves to all those hazards, of the peace and happiness of that State, whereunto we enter by true repentance, I perswade my self we could no more content our selves still to continue in our sins,
for the sake whereof we expose our selves to all those hazards, of the peace and happiness of that State, whereunto we enter by true Repentance, I persuade my self we could no more content our selves still to continue in our Sins,
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Nor could we answer it to our selves to deny our selves the great advantages, that attend the conversion of a sinner, did we represent them to our selves in serious thoughts and meditations.
Nor could we answer it to our selves to deny our selves the great advantages, that attend the conversion of a sinner, did we represent them to our selves in serious thoughts and meditations.
and the joys that attend the firm and stable hopes of it, rather than the very highest pleasures, which the wildest and most extravagant minds can possibly fansie to be in evil.
and the Joys that attend the firm and stable hope's of it, rather than the very highest pleasures, which the Wildest and most extravagant minds can possibly fancy to be in evil.
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I thought on my ways, says the Psalmist here, and what then? and turned my feet unto thy testimonies, I made hast and delayed not to keep thy commandments.
I Thought on my ways, Says the Psalmist Here, and what then? and turned my feet unto thy testimonies, I made haste and delayed not to keep thy Commandments.
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No sooner did he consider his ways, and make a discovery of his sins, but he quickly retired and fled from them as from the brow of a dangerous precipice, where he durst not stand a moment longer.
No sooner did he Consider his ways, and make a discovery of his Sins, but he quickly retired and fled from them as from the brow of a dangerous precipice, where he durst not stand a moment longer.
1. Therefore let it be well considered, what is the end of Gods patience, and whence it is that he doth not pursue and follow our sins with speedy and destructive punishments,
1. Therefore let it be well considered, what is the end of God's patience, and whence it is that he does not pursue and follow our Sins with speedy and destructive punishments,
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and mock'd that patience, whereby they lived, saying, as St Peter hath observed, 2 Ep. cap. 3. v. 4. Where is the promise of his coming? for since the Fathers fell asleep, all things continue as they were from the beginning of the creation;
and mocked that patience, whereby they lived, saying, as Saint Peter hath observed, 2 Epistle cap. 3. v. 4. Where is the promise of his coming? for since the Father's fell asleep, all things continue as they were from the beginning of the creation;
that he should continue those very mercies which men abuse, and turn into weapons of unrighteousness, feed the mouth that blasphemes his name, support the arm that works iniquity, preserve that very life and strength, which is spent and wasted to his dishonour,
that he should continue those very Mercies which men abuse, and turn into weapons of unrighteousness, feed the Mouth that blasphemes his name, support the arm that works iniquity, preserve that very life and strength, which is spent and wasted to his dishonour,
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and patiently wait for a Sinners return, while the Sinner abuses that very patience to an encouragement to impenitence, is such an example of long-suffering as is no where found but in God only.
and patiently wait for a Sinners return, while the Sinner Abuses that very patience to an encouragement to impenitence, is such an Exampl of long-suffering as is no where found but in God only.
But I consider that Gods thoughts are not as our thoughts, nor his ways as our ways, that one day, as St Peter affirms, is with the Lord as a thousand years,
But I Consider that God's thoughts Are not as our thoughts, nor his ways as our ways, that one day, as Saint Peter affirms, is with the Lord as a thousand Years,
and also their long continuance in them, under all the patience of God towards them? May not the thoughts of that patience (where there is any ingenuity left) provoke the hearts of men to gratitude,
and also their long Continuance in them, under all the patience of God towards them? May not the thoughts of that patience (where there is any ingenuity left) provoke the hearts of men to gratitude,
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and gratitude unto speedy repentance? Could any man think it safe or reasonable still to trespass against that patience, which he had already long abused,
and gratitude unto speedy Repentance? Could any man think it safe or reasonable still to trespass against that patience, which he had already long abused,
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I hope there are few so void of sense of their own concernments, and of love and gratitude towards God, whom serious thoughts of their own evils under the patience of God towards them, would not move to speedy reformation.
I hope there Are few so void of sense of their own concernments, and of love and gratitude towards God, whom serious thoughts of their own evils under the patience of God towards them, would not move to speedy Reformation.
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and a dangerous cruelty to our selves in that severe expostulation, Rom. 2.4, 5. Despisest thou the riches of his goodness and forbearance and long-suffering, not knowing that the goodness of God leadeth thee to repentance? but after thy hardness,
and a dangerous cruelty to our selves in that severe expostulation, Rom. 2.4, 5. Despisest thou the riches of his Goodness and forbearance and long-suffering, not knowing that the Goodness of God leads thee to Repentance? but After thy hardness,
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which is so clear a demonstration that the consideration of Gods patience, and of his ends and designs in it, should perswade to speedy reformation, that it would be needless to add any more to this Argument.
which is so clear a demonstration that the consideration of God's patience, and of his ends and designs in it, should persuade to speedy Reformation, that it would be needless to add any more to this Argument.
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Observe how this is represented in the Parable of a certain rich man, who having had so plentiful and so large a Harvest, that he had not where to bestow his fruits,
Observe how this is represented in the Parable of a certain rich man, who having had so plentiful and so large a Harvest, that he had not where to bestow his fruits,
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thus deliberates with himself, Luke 12.17, 18, 19. Verses, What shall I do, because I have no room where to bestow my fruits? And he said, This will I do, I will pull down my Barns,
thus deliberates with himself, Lycia 12.17, 18, 19. Verses, What shall I do, Because I have no room where to bestow my fruits? And he said, This will I do, I will pull down my Barns,
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Let us therefore, while we consider our ways, the number and nature of our sins, with all their several aggravations, the ill effects that will attend them,
Let us Therefore, while we Consider our ways, the number and nature of our Sins, with all their several aggravations, the ill effects that will attend them,
let us, I say, together with these, consider the frailty of our lives, and in the consideration hereof never defer a necessary Duty to a time uncertain, to a day we may never live to see;
let us, I say, together with these, Consider the frailty of our lives, and in the consideration hereof never defer a necessary Duty to a time uncertain, to a day we may never live to see;
and that not only because long life is a thing uncertain in it self, but because the expectation of it (especially being generally used as an encouragement to delay repentance) may very justly provoke God to blast it with sudden disappointment.
and that not only Because long life is a thing uncertain in it self, but Because the expectation of it (especially being generally used as an encouragement to Delay Repentance) may very justly provoke God to blast it with sudden disappointment.
and will believe that these purposes shall take effect, notwithstanding all that can be said to shew the uncertainty of this event, give me leave to add a third Particular, which the thoughts of our ways may suggest to us;
and will believe that these Purposes shall take Effect, notwithstanding all that can be said to show the uncertainty of this event, give me leave to add a third Particular, which the thoughts of our ways may suggest to us;
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'Tis a loss of higher degrees of Glory, unless the time that hath been mispent be retrieved by a very singular diligence, and excellent improvement afterward.
It's a loss of higher Degrees of Glory, unless the time that hath been Mis-spent be retrieved by a very singular diligence, and excellent improvement afterwards.
Moreover it gives very great occasion of such reflections, wherein a mans guilt recoyls upon him in bitter remorses and regrets, even after repentance and reformation.
Moreover it gives very great occasion of such reflections, wherein a men guilt recoils upon him in bitter remorses and regrets, even After Repentance and Reformation.
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It gives advantage to the Devil (and he is very apt to take it) to upbraid the Conscience with sharp remembrances of former sins, although they be already pardoned.
It gives advantage to the devil (and he is very apt to take it) to upbraid the Conscience with sharp remembrances of former Sins, although they be already pardoned.
And, to say no more, late repentance is apt to leave the souls of men under many weaknesses and distempers, just like a recovery from an obstinate, long disease of Body, which though it be a recovery indeed,
And, to say no more, late Repentance is apt to leave the Souls of men under many Weaknesses and distempers, just like a recovery from an obstinate, long disease of Body, which though it be a recovery indeed,
All these things may the thoughts of our ways offer to us, and these suggestions plainly shew us, That to continue in sin at present, with purpose to reform hereafter, is as if a man should wound himself out of presumption of a cure,
All these things may the thoughts of our ways offer to us, and these suggestions plainly show us, That to continue in since At present, with purpose to reform hereafter, is as if a man should wound himself out of presumption of a cure,
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And because that frequent recollection is a thing so indispensably necessary to render the motives to repentance effectual upon our hearts and lives, let us often retire into our closets,
And Because that frequent recollection is a thing so indispensably necessary to render the motives to Repentance effectual upon our hearts and lives, let us often retire into our closets,
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and that the patience of God towards us, the uncertainty of our own lives, the great disadvantage of delay in a work of such concernment to us, press us to do it without delay.
and that the patience of God towards us, the uncertainty of our own lives, the great disadvantage of Delay in a work of such concernment to us, press us to do it without Delay.
And the God of all Grace and Mercy so assist our thoughts and Meditations by the operation of his Spirit, that they may succeed to the reformation of our sins, to the improvement of our Vertues,
And the God of all Grace and Mercy so assist our thoughts and Meditations by the operation of his Spirit, that they may succeed to the Reformation of our Sins, to the improvement of our Virtues,
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Such was the Sect of the Nicolaitans, who took occasion from certain words of Nicolas the Deacon (the sense whereof they did mistake) [ see Grot. & Hammond ad Revel. 2.6. ] to indulge themselves in sensual lusts, and to live in filthiness and impurity;
Such was the Sect of the Nicolaitans, who took occasion from certain words of Nicolas the Deacon (the sense whereof they did mistake) [ see Grot. & Hammond and Revel. 2.6. ] to indulge themselves in sensual Lustiest, and to live in filthiness and impurity;
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and hence it was, that this reflection is made upon them in the words of Christ to the Church of Ephesus. This thou hast that thou hatest the deeds of the Nicolaitans, which I also hate, Rev. 2.6.
and hence it was, that this reflection is made upon them in the words of christ to the Church of Ephesus. This thou hast that thou Hatest the Deeds of the Nicolaitans, which I also hate, Rev. 2.6.
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Like unto these were those that are mentioned by St Peter, 2 Ep. 2.18. when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them that live in errour.
Like unto these were those that Are mentioned by Saint Peter, 2 Epistle 2.18. when they speak great swelling words of vanity, they allure through the Lustiest of the Flesh, through much wantonness, those that were clean escaped from them that live in error.
These were the Gnosticks, a Sect of Libertines who, as Irenaeus tells us (lib. I.) did practise all forbidden things without any modesty, shame or blushing, as believing it lawful so to do,
These were the Gnostics, a Sect of Libertines who, as Irnaeus tells us (lib. I) did practise all forbidden things without any modesty, shame or blushing, as believing it lawful so to do,
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which is the errour which our Apostle obliquely touches in these words, Little children let no man deceive you, he that doth righteousness, is righteous even as he is righteous:
which is the error which our Apostle obliquely touches in these words, Little children let no man deceive you, he that does righteousness, is righteous even as he is righteous:
Little children let no man deceive you, that is to say, suffer not your selves to be deceived by them that tell you that you may be righteous in Gods account,
Little children let no man deceive you, that is to say, suffer not your selves to be deceived by them that tell you that you may be righteous in God's account,
These things explained, I shall observe these two things from the words before us. 1. That men may imagine themselves to be righteous persons in Gods eyes, to be in grace and favour with him,
These things explained, I shall observe these two things from the words before us. 1. That men may imagine themselves to be righteous Persons in God's eyes, to be in grace and favour with him,
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So it had been, had it been a caution against an errour, that no man could have fallen into. 2. That this Imagination is a very great and dangerous errour;
So it had been, had it been a caution against an error, that no man could have fallen into. 2. That this Imagination is a very great and dangerous error;
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1. There are some, who openly profess that there is nothing required from us to recommend us to Gods favour, no condition on our parts to gain acceptance and grace with him.
1. There Are Some, who openly profess that there is nothing required from us to recommend us to God's favour, no condition on our parts to gain acceptance and grace with him.
This, say they, Christ hath performed, and so reconciled us unto God without the performance of any condition on our parts [ see Saltm. Flowings &c. p. 152. ] wherein they palpably contradict the whole strain and tenour of the Gospel, all its commands, threats,
This, say they, christ hath performed, and so reconciled us unto God without the performance of any condition on our parts [ see Saltm. Flowings etc. p. 152. ] wherein they palpably contradict the Whole strain and tenor of the Gospel, all its commands, Treats,
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1. Those who profess, or not deny the Christian faith, but have no care, no concernment for Religion in any instance of their lives, live as though there was no such thing, in all contradiction to its Laws.
1. Those who profess, or not deny the Christian faith, but have no care, no concernment for Religion in any instance of their lives, live as though there was no such thing, in all contradiction to its Laws.
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Many walk, of whom I have told you often, and now tell you even weeping, that they are enemies to the croft of Christ, whose end is destruction, whose God is their belly,
Many walk, of whom I have told you often, and now tell you even weeping, that they Are enemies to the croft of christ, whose end is destruction, whose God is their belly,
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though they live in such disobedience to him? could men neglect all the Laws, all the precepts of the Gospel? could they promise themselves the remission of fin,
though they live in such disobedience to him? could men neglect all the Laws, all the Precepts of the Gospel? could they promise themselves the remission of fin,
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They do profess, as I said before, the hope of Salvation, Salvation promis'd in the Gospel, they give no signs of doubt or fear of falling short of so great a happiness, they pass their days in ease and pleasure, they enjoy the world, they enjoy themselves in the midst of prophaneness and impiety;
They do profess, as I said before, the hope of Salvation, Salvation promised in the Gospel, they give no Signs of doubt or Fear of falling short of so great a happiness, they pass their days in ease and pleasure, they enjoy the world, they enjoy themselves in the midst of profaneness and impiety;
nor do they forbear to use any of the same methods, the same forbidden arts and ways to attain their ends, that are used by the common sort of persons.
nor do they forbear to use any of the same methods, the same forbidden arts and ways to attain their ends, that Are used by the Common sort of Persons.
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These are they who confess their fins, and possibly with bitter lamentations, and with great accusations of themselves, (as in truth we have ail reasons to do) but when they have done, take no care to amend and reform those very sins, which they confess with so much passion, and such invectives against themselves.
These Are they who confess their fins, and possibly with bitter lamentations, and with great accusations of themselves, (as in truth we have ail Reasons to do) but when they have done, take no care to amend and reform those very Sins, which they confess with so much passion, and such invectives against themselves.
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But then the latter, namely, the breach of their resolutions, and the continuance in their sins, they look upon as a humane frailty, common to the Saints with other persons, common both to the good and evil.
But then the latter, namely, the breach of their resolutions, and the Continuance in their Sins, they look upon as a humane frailty, Common to the Saints with other Persons, Common both to the good and evil.
But whatsoever men may judge in favour of their own corruptions, I am obliged to put you in mind of that which I hope you know already, That it is not the mere intent and purpose of the reformation of wilful sins, of an habitual course in evil,
But whatsoever men may judge in favour of their own corruptions, I am obliged to put you in mind of that which I hope you know already, That it is not the mere intent and purpose of the Reformation of wilful Sins, of an habitual course in evil,
So St Paul himself assures us, who having mentioned the several sins that are common in the lives of men, concludes his Discourse with these words, Let no man deceive you with vain words;
So Saint Paul himself assures us, who having mentioned the several Sins that Are Common in the lives of men, concludes his Discourse with these words, Let no man deceive you with vain words;
They still live, some in impurity and sensuality, others in injustice and iniquity, others in envy and ambition, others in pride and scorn, and malice;
They still live, Some in impurity and sensuality, Others in injustice and iniquity, Others in envy and ambition, Others in pride and scorn, and malice;
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5. Lastly, There are some other persons who make a commutation with God in doing the things he hath not required, instead of those which he hath commanded.
5. Lastly, There Are Some other Persons who make a commutation with God in doing the things he hath not required, instead of those which he hath commanded.
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or else they are most extremely diligent in the constant practice of one Duty, to make some recompence and satisfaction for the total omission of another;
or Else they Are most extremely diligent in the constant practice of one Duty, to make Some recompense and satisfaction for the total omission of Another;
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2. Having thus dispatched the first general, proceed we now unto the second, where I shall endeavour to give an account of the rise and occasion of this errour.
2. Having thus dispatched the First general, proceed we now unto the second, where I shall endeavour to give an account of the rise and occasion of this error.
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add consequently that the great reason why men would not yield their belief to it, was because they would not yield obedience to the Laws therein prescribed unto them,
add consequently that the great reason why men would not yield their belief to it, was Because they would not yield Obedience to the Laws therein prescribed unto them,
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because they would not forsake those lusts which the Gospel commands us to forsake, the lusts of the flesh, the lust of the eye, and the pride of life.
Because they would not forsake those Lustiest which the Gospel commands us to forsake, the Lustiest of the Flesh, the lust of the eye, and the pride of life.
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Now what is the issue, what is the effect of these two things put together? the issue is this, men presently study to find out arts how to reconcile the hopes of happiness with the enjoyment of their lusts; and alas!
Now what is the issue, what is the Effect of these two things put together? the issue is this, men presently study to find out arts how to reconcile the hope's of happiness with the enjoyment of their Lustiest; and alas!
2. But then secondly, that which gives something of advantage to this errour in some persons, is the comparing of the difficulty of subduing of their lusts, with the vast greatness of that loss which they suffer, who lose that glory and immortality, which is promised to us in the Gospel.
2. But then secondly, that which gives something of advantage to this error in Some Persons, is the comparing of the difficulty of subduing of their Lustiest, with the vast greatness of that loss which they suffer, who loose that glory and immortality, which is promised to us in the Gospel.
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although they continue in their sins, ought to consider that that happiness, which God hath promised, being unspeakably great and glorious, deserves our labour, merits our study to attain it upon any terms whatsoever they be, howsoever difficult to flesh and blood, and to our natural inclinations.
although they continue in their Sins, ought to Consider that that happiness, which God hath promised, being unspeakably great and glorious, deserves our labour, merits our study to attain it upon any terms whatsoever they be, howsoever difficult to Flesh and blood, and to our natural inclinations.
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as that the person who once saw it, sold all he had forth purchase of it (Matt. 13.46.) esteeming nothing too dear or pretious to obtain a thing of infinite value,
as that the person who once saw it, sold all he had forth purchase of it (Matt. 13.46.) esteeming nothing too dear or precious to obtain a thing of infinite valve,
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2. Again it ought to be considered, that although the subduing of our lusts, and opposing our sinful inclinations, be troublesome unto flesh and blood;
2. Again it ought to be considered, that although the subduing of our Lustiest, and opposing our sinful inclinations, be troublesome unto Flesh and blood;
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and humility, that resignation to Gods will, that mercy and charity unto men, (which was before hard and difficult) irksome and troublesome to our natures, is now made easie and pleasant unto us;
and humility, that resignation to God's will, that mercy and charity unto men, (which was before hard and difficult) irksome and troublesome to our nature's, is now made easy and pleasant unto us;
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but finds it contrary to his nature, being altered by the grace of God: and this is that which St John suggests, 1 Ep. 3.9. Whosoever is born of God, doth not commit sin;
but finds it contrary to his nature, being altered by the grace of God: and this is that which Saint John suggests, 1 Epistle 3.9. Whosoever is born of God, does not commit since;
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These things considered, it is no wonder, that so great a loss, as that of glory and immortality, should attend the wilful violation of the duties prescribed in the Gospel,
These things considered, it is no wonder, that so great a loss, as that of glory and immortality, should attend the wilful violation of the duties prescribed in the Gospel,
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though they be difficult to flesh and blood, For though they be so, yet the reward promised to us is so great, that it deserves the undertakding of the greatest difficulties to attain it,
though they be difficult to Flesh and blood, For though they be so, yet the reward promised to us is so great, that it deserves the undertakding of the greatest difficulties to attain it,
but of those only, who do believe, and so obey it. God never intended that Christs righteousness should quit and deliver from our obligation to obedience,
but of those only, who do believe, and so obey it. God never intended that Christ righteousness should quit and deliver from our obligation to Obedience,
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For he bare our sins in his own body upon the Tree, that we being dead unto sin should live unto righteousness, 1 Pet. 2.24. 3. And now to reflect upon what I have said to the last general before propounded.
For he bore our Sins in his own body upon the Tree, that we being dead unto since should live unto righteousness, 1 Pet. 2.24. 3. And now to reflect upon what I have said to the last general before propounded.
1. Hence we learn, that the reason why the Gospel of Christ hath no greater success and efficacy in the reformation of the lives of those that make profession of it, is not any defect in it,
1. Hence we Learn, that the reason why the Gospel of christ hath no greater success and efficacy in the Reformation of the lives of those that make profession of it, is not any defect in it,
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The Gospel gives no ground at all for any to think themselves righteous, or hope for the pardon of their sins, who are not true and faithful penitents, who do not forsake their vitious courses.
The Gospel gives no ground At all for any to think themselves righteous, or hope for the pardon of their Sins, who Are not true and faithful penitents, who do not forsake their vicious courses.
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The Gospel menaces death eternal to the impenitent and disobedient, and if men shall still believe the contrary, it is their errour, their wilful errour so to do;
The Gospel menaces death Eternal to the impenitent and disobedient, and if men shall still believe the contrary, it is their error, their wilful error so to do;
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2. Lastly seeing it is so easie, for men to impose upon themselves, to judge themselves in favour with God while they continue in their sins, it will very much concern us all duly to examine our selves,
2. Lastly seeing it is so easy, for men to impose upon themselves, to judge themselves in favour with God while they continue in their Sins, it will very much concern us all duly to examine our selves,
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It is hard for men of the truest principles to subdue their inordinate inclinations, to enter in at that strait gate which leads unto eternal happiness;
It is hard for men of the Truest principles to subdue their inordinate inclinations, to enter in At that strait gate which leads unto Eternal happiness;
and if thou be serious with thy self, and search the bottom of thine heart, thou will find, it is one of these two things either a presumpti-of thy repentance and reformation sometimes hereafter,
and if thou be serious with thy self, and search the bottom of thine heart, thou will find, it is one of these two things either a presumpti-of thy Repentance and Reformation sometime hereafter,
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for certainly there is no such folly, no such imprudence in all the world, as to defer a necessary duty to a time uncertain, a time thou mayest never live to see;
for Certainly there is no such folly, no such imprudence in all the world, as to defer a necessary duty to a time uncertain, a time thou Mayest never live to see;
FROM these words I have observed these two things, 1. That men may imagine themselves to be righteous in the eyes of God, to be in Grace and favour with him,
FROM these words I have observed these two things, 1. That men may imagine themselves to be righteous in the eyes of God, to be in Grace and favour with him,
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although they do not do righteousness, but live in habitual disobedience to the Laws and Precepts of the Gospel. 2. That this imagination is a very great and dangerous errour.
although they do not doe righteousness, but live in habitual disobedience to the Laws and Precepts of the Gospel. 2. That this imagination is a very great and dangerous error.
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He cannot erre or be deceived, even in the deepest, obscurest things, nothing is hidden from his eye, the night and the day, light and darkness are alike unto it;
He cannot err or be deceived, even in the Deepest, obscurest things, nothing is hidden from his eye, the night and the day, Light and darkness Are alike unto it;
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and therefore seeing the judgment of God is always true, hence it appears, They who are unjust and wicked, impure and unholy in themselves, are so in the judgment of God likewise,
and Therefore seeing the judgement of God is always true, hence it appears, They who Are unjust and wicked, impure and unholy in themselves, Are so in the judgement of God likewise,
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Secondly, If it be said, That although it be very true indeed that God cannot judge otherwise of men than according to what they are in themselves, not judge the Sinner to be righteous, the wicked to be pure and holy;
Secondly, If it be said, That although it be very true indeed that God cannot judge otherwise of men than according to what they Are in themselves, not judge the Sinner to be righteous, the wicked to be pure and holy;
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So far is he from approving evil, or those that indulge themselves in it, that their way is an abomination to him, Prov. 15.9. From whence it follows, That they who judge themselves or others to be in grace and favour with God, to be holy, just and righteous persons, who are not fully and really so, ascribe and impute that to God which is quite contrary to his nature.
So Far is he from approving evil, or those that indulge themselves in it, that their Way is an abomination to him, Curae 15.9. From whence it follows, That they who judge themselves or Others to be in grace and favour with God, to be holy, just and righteous Persons, who Are not Fully and really so, ascribe and impute that to God which is quite contrary to his nature.
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If it be said, That God is said to justifie the ungodly, Rom. 4.5. The meaning is, That he justifies those that have been so, not those that continue so to be;
If it be said, That God is said to justify the ungodly, Rom. 4.5. The meaning is, That he Justifies those that have been so, not those that continue so to be;
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And so we learn from the same Apostle, who having given a large Catalogue of sins and Sinners, concludes his Discourse with these words, 1 Cor. 6.11. Such were some of you;
And so we Learn from the same Apostle, who having given a large Catalogue of Sins and Sinners, concludes his Discourse with these words, 1 Cor. 6.11. Such were Some of you;
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he presently addes this admonition, Let no man deceive you with vain words, for because of these things cometh the wrath of God upon the Children of disobedience.
he presently adds this admonition, Let no man deceive you with vain words, for Because of these things comes the wrath of God upon the Children of disobedience.
Can there be plainer words than these? or can there be any thing more contradictory to the Gospel than what contradicts the plainest words and expressions of it? or a greater or more dangerous errour than what so contradicts the Gospel?
Can there be plainer words than these? or can there be any thing more contradictory to the Gospel than what contradicts the Plainest words and expressions of it? or a greater or more dangerous error than what so contradicts the Gospel?
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The Gospel declares that the unclean shall not inherit the Kingdom of God, the Gospel pronounces the Drunkard likewise, declares the covetous and extortioner,
The Gospel declares that the unclean shall not inherit the Kingdom of God, the Gospel pronounces the Drunkard likewise, declares the covetous and extortioner,
These require and strictly charge us to deny ungodliness and worldly lusts, to live soberly, righteously and godly in this present world, Tit. 2.12. These require that we put off concerning the former conversation, the old man, which is corrupt, according to deceitful lusts, that we be renewed in the spirit of our minds, that we put on the new man, which after God is created in righteousness and true holiness, Ephes. 4.22. and following Verses.
These require and strictly charge us to deny ungodliness and worldly Lustiest, to live soberly, righteously and godly in this present world, Tit. 2.12. These require that we put off Concerning the former Conversation, the old man, which is corrupt, according to deceitful Lustiest, that we be renewed in the Spirit of our minds, that we put on the new man, which After God is created in righteousness and true holiness, Ephesians 4.22. and following Verses.
or doth he only amuse us with them? If he be not serious, if he not in good earnest with us in the Laws which he hath prescribed unto us, where is his wisdom? where his Majesty? where the perfection of his nature? Doth infinite wisdom trifle with us? doth he give us Laws without design that we should obey them? or accept of us without obedience? If he be serious and in earnest,
or does he only amuse us with them? If he be not serious, if he not in good earnest with us in the Laws which he hath prescribed unto us, where is his Wisdom? where his Majesty? where the perfection of his nature? Does infinite Wisdom trifle with us? does he give us Laws without Design that we should obey them? or accept of us without Obedience? If he be serious and in earnest,
while they continue in those sins, is nothing less by good consequence than to imagine that God hath given us his holy Laws without intending they should oblige us, that his wisdom doth but trifle with us;
while they continue in those Sins, is nothing less by good consequence than to imagine that God hath given us his holy Laws without intending they should oblige us, that his Wisdom does but trifle with us;
Secondly, Add hereunto in the second place, That a presumption on Gods favour in men continuing in their sins, is flatly contrary to all those pressing exhortations whereby we find our selves invited,
Secondly, Add hereunto in the second place, That a presumption on God's favour in men Continuing in their Sins, is flatly contrary to all those pressing exhortations whereby we find our selves invited,
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Such is that Ezek. 18.31, 32. Cast away from you all your transgressions, and make you a new heart and a new spirit. Such is that Deut. 5.29. O that there were such an heart in them that they would fear me and keep my Commandments always, that it might be well with them.
Such is that Ezekiel 18.31, 32. Cast away from you all your transgressions, and make you a new heart and a new Spirit. Such is that Deuteronomy 5.29. Oh that there were such an heart in them that they would Fear me and keep my commandments always, that it might be well with them.
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Now what shall we say to these and many such exhortations, wherein the Writers of the holy Scriptures, wherein God himself by them exhorts, invites and mightily perswades unto repentance and reformation,
Now what shall we say to these and many such exhortations, wherein the Writers of the holy Scriptures, wherein God himself by them exhorts, invites and mightily persuades unto Repentance and Reformation,
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if he would pardon and accept us without reformation of wilful sins, sins we cherish and indulge? Is all this importunity used to press and perswade a needless thing? a thing which is not absolutely necessary to recommend us to God's favour, to obtain grace and acceptance with him? Let no man have such thoughts of God,
if he would pardon and accept us without Reformation of wilful Sins, Sins we cherish and indulge? Is all this importunity used to press and persuade a needless thing? a thing which is not absolutely necessary to recommend us to God's favour, to obtain grace and acceptance with him? Let no man have such thoughts of God,
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namely, that of pardon of sin, and life eternal? Is not this made to those only that believe and sincerely obey the Gospel? is it made to the wicked and disobedient? is it made to the cruel and unjust? is it made to the sensual and impure? is it made to any but those only who study obedience to our Lord,
namely, that of pardon of since, and life Eternal? Is not this made to those only that believe and sincerely obey the Gospel? is it made to the wicked and disobedient? is it made to the cruel and unjust? is it made to the sensual and impure? is it made to any but those only who study Obedience to our Lord,
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and is it not then a great presumption for the impenitent and disobedient to promise that to themselves which the Gospel hath no where promised to them?
and is it not then a great presumption for the impenitent and disobedient to promise that to themselves which the Gospel hath no where promised to them?
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And yet again, what is the reason why God hath promised eternal life to them who by patient continuance in well-doing, seek for glory and immortality, Rom. 2.7. What is the reason why he hath promised remission of sins upon repentance, Luke 24.47. but that the assured expectation of these so great rewards and mercies, might most effectually stir us up to the performance of our Duties? and that we may clearly understand that there is no ground to hope the one without performance of the other? Surely this is the reason of it;
And yet again, what is the reason why God hath promised Eternal life to them who by patient Continuance in welldoing, seek for glory and immortality, Rom. 2.7. What is the reason why he hath promised remission of Sins upon Repentance, Lycia 24.47. but that the assured expectation of these so great rewards and Mercies, might most effectually stir us up to the performance of our Duties? and that we may clearly understand that there is no ground to hope the one without performance of the other? Surely this is the reason of it;
nor in the pressing exhortations which are annexed unto its Precepts (which yet would be an infinite folly;) yet the express and clear promise of pardon of sins,
nor in the pressing exhortations which Are annexed unto its Precepts (which yet would be an infinite folly;) yet the express and clear promise of pardon of Sins,
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He would never have added so great a motive as the promise of glory and immortality to perswade obedience to his Laws, had it not been his real design that we should yield obedience to him,
He would never have added so great a motive as the promise of glory and immortality to persuade Obedience to his Laws, had it not been his real Design that we should yield Obedience to him,
4. But to pass on to the fourth Particular, there is nothing so flatly, so expresly contradicted by a presumption of Gods favour in men continuing in their sins,
4. But to pass on to the fourth Particular, there is nothing so flatly, so expressly contradicted by a presumption of God's favour in men Continuing in their Sins,
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and who are the persons upon whom that wrath and this misery is denounced? are they not the impenitent and disobedient? are they not those who live in habitual disobedience to the holy Precepts of the Gospel? Hear the Apostle speak in the Case, Rom. 2.8, 9. Ʋnto them who are contentious,
and who Are the Persons upon whom that wrath and this misery is denounced? Are they not the impenitent and disobedient? Are they not those who live in habitual disobedience to the holy Precepts of the Gospel? Hear the Apostle speak in the Case, Rom. 2.8, 9. Ʋnto them who Are contentious,
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and obey not the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish upon every soul of man that doth evil, of the Jew first, and also of the Gentile.
and obey not the truth, but obey unrighteousness, Indignation and wrath, tribulation and anguish upon every soul of man that does evil, of the Jew First, and also of the Gentile.
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And then that no disobedient person may deceive himself, as judging himself exempt or quit from the common doom of the disobedient, he further adds at the 11. verse:
And then that no disobedient person may deceive himself, as judging himself exempt or quit from the Common doom of the disobedient, he further adds At the 11. verse:
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as for these men to presume of pardon, and to expect eternal life, while they continue so to be? The Gospel denounces death upon them, they promise life unto themselves:
as for these men to presume of pardon, and to expect Eternal life, while they continue so to be? The Gospel denounces death upon them, they promise life unto themselves:
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and where do you think lies the truth? in the Gospel, or in their presumptions? We must believe what the Gospel saith, whatsoever it be that they presume:
and where do you think lies the truth? in the Gospel, or in their presumptions? We must believe what the Gospel Says, whatsoever it be that they presume:
we labour to instruct the ignorant, we labour to convince the obstinate, we labour to awake the drowsy, we strive to stir up every person to escape from the wrath which is to come, by timely repentance and reformation:
we labour to instruct the ignorant, we labour to convince the obstinate, we labour to awake the drowsy, we strive to stir up every person to escape from the wrath which is to come, by timely Repentance and Reformation:
5. And now because that impenitent persons, even those that abide in wilful sin, are wont to ground their hopes of pardon and life eternal on the death of Christ,
5. And now Because that impenitent Persons, even those that abide in wilful since, Are wont to ground their hope's of pardon and life Eternal on the death of christ,
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it will he sit in the last place to shew that his death and satisfaction is so far from giving any countenance to this errour, that it doth utterly overthrow it:
it will he fit in the last place to show that his death and satisfaction is so Far from giving any countenance to this error, that it does utterly overthrow it:
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and purifie unto himself a peculiar people zealous of good works, Tit. 2.14. He bare our sins in his own body upon the tree that we being dead to sin should live unto righteousness, 1 Pet. 2.24. He gave himself for our sins, that he might deliver us from this present evil world, that is, from the lusts and corruptions of it, Gal. 1.4.
and purify unto himself a peculiar people zealous of good works, Tit. 2.14. He bore our Sins in his own body upon the tree that we being dead to since should live unto righteousness, 1 Pet. 2.24. He gave himself for our Sins, that he might deliver us from this present evil world, that is, from the Lustiest and corruptions of it, Gal. 1.4.
He gave himself for his Church, or Body, that he might sanctifie and cleanse it by the washing of water by the word, that he might present it to himself a glorious Church not having a spot or wrinkle or any such thing,
He gave himself for his Church, or Body, that he might sanctify and cleanse it by the washing of water by the word, that he might present it to himself a glorious Church not having a spot or wrinkle or any such thing,
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and that his death tends effectually to this purpose with them that understand it aright, hear what the Apostle himself speaks upon this point, 2 Cor. 5.14, 15. The love of Christ constraineth us, because we thus judge:
and that his death tends effectually to this purpose with them that understand it aright, hear what the Apostle himself speaks upon this point, 2 Cor. 5.14, 15. The love of christ constrains us, Because we thus judge:
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From whence observe, that the death of Christ was so apprehended and understood by the primitive followers of our Lord, that they took their very greatest motives, their strongest arguments to obedience from it:
From whence observe, that the death of christ was so apprehended and understood by the primitive followers of our Lord, that they took their very greatest motives, their Strongest Arguments to Obedience from it:
If any man ask what then hath the death of Christ done for the remission of our sins? My answer is, that the satisfaction thereby made, hath gained the pardon of all those sins we repent of, not of those whereof we do not repent.
If any man ask what then hath the death of christ done for the remission of our Sins? My answer is, that the satisfaction thereby made, hath gained the pardon of all those Sins we Repent of, not of those whereof we do not Repent.
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3. Having thus shewed, that for God to accept men in their sins, to pardon them while they live in them, is flatly contrary to his nature, contrary to his own decree declared and published in the Gospel, I may now very justly conclude the thing, which I propounded at the first, that a presumption of his pardon,
3. Having thus showed, that for God to accept men in their Sins, to pardon them while they live in them, is flatly contrary to his nature, contrary to his own Decree declared and published in the Gospel, I may now very justly conclude the thing, which I propounded At the First, that a presumption of his pardon,
Add hereunto, that this is an errour, which makes men stupid and secure in the midst of the very greatest dangers, lulls them asleep under Gods displeasures, charms them with the hope of peace,
Add hereunto, that this is an error, which makes men stupid and secure in the midst of the very greatest dangers, lulls them asleep under God's displeasures, charms them with the hope of peace,
In the mean time having reconciled the hopes of Heaven to the fruition of their lusts, they enjoy themselves, they enjoy their sins without any fear of danger from them;
In the mean time having reconciled the hope's of Heaven to the fruition of their Lustiest, they enjoy themselves, they enjoy their Sins without any Fear of danger from them;
for such is the nature of this errour, that it infatuates the mind it self, removes the force and power of Conscience, lets the corruptions of nature loose, leaves no restraint, leaves no check at all upon them;
for such is the nature of this error, that it infatuates the mind it self, removes the force and power of Conscience, lets the corruptions of nature lose, leaves no restraint, leaves no check At all upon them;
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namely, (1.) that men may presume of Gods favour while they continue in their sins: (2) That this presumption of theirs is a very great and dangerous errour;
namely, (1.) that men may presume of God's favour while they continue in their Sins: (2) That this presumption of theirs is a very great and dangerous error;
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that is to say, he that is hearty and sincere in the practice of all the several duties prescribed unto us in the Gospel, he is acceptable unto God, he is in grace and favour with him;
that is to say, he that is hearty and sincere in the practice of all the several duties prescribed unto us in the Gospel, he is acceptable unto God, he is in grace and favour with him;
Righteousness is the Image of God, true goodness wheresoever it is, is a beam derived from the fountain of light, which God doth always love and cherish, always bless with especial favour;
Righteousness is the Image of God, true Goodness wheresoever it is, is a beam derived from the fountain of Light, which God does always love and cherish, always bless with especial favour;
And is not this a singular motive to live in the constant practice of it? what is that that supports the minds, what is that that cheers the hearts and spirits of wise,
And is not this a singular motive to live in the constant practice of it? what is that that supports the minds, what is that that cheers the hearts and spirits of wise,
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perswade the obedience of the Gospel, If these, with other considerations tending unto the same purpose, have not this effect upon us, we shall bring a scandal upon the Gospel, we shall open the mouth of scorn and clamour against the Religion we profess, we shall give occasion for men to think, that we are under the great delusion, which the Apostle here corrects, of thinking our selves righteous persons,
persuade the Obedience of the Gospel, If these, with other considerations tending unto the same purpose, have not this Effect upon us, we shall bring a scandal upon the Gospel, we shall open the Mouth of scorn and clamour against the Religion we profess, we shall give occasion for men to think, that we Are under the great delusion, which the Apostle Here corrects, of thinking our selves righteous Persons,
But in the diligent and careful practice of the holy Laws that Christ hath given us, we shall honour our Lord, adorn his Religion, edifie others, edifie our selves, grow to an excellent habit of mind.
But in the diligent and careful practice of the holy Laws that christ hath given us, we shall honour our Lord, adorn his Religion, edify Others, edify our selves, grow to an excellent habit of mind.
THESE words are a short reflection made upon the behaviour of a certain Steward (as it is represented in a Parable) who, having imbezeld his Masters goods, is called to account for his miscariage, and thereupon to be displaced.
THESE words Are a short reflection made upon the behaviour of a certain Steward (as it is represented in a Parable) who, having imbezeld his Masters goods, is called to account for his miscarriage, and thereupon to be displaced.
The Steward, surprized with the suddain notice of his removal from his place, presently begins to bethink himself how he shall now provide for himself.
The Steward, surprised with the sudden notice of his removal from his place, presently begins to bethink himself how he shall now provide for himself.
But long it was not before he comes to a resolution, which was, to gratifie his Masters debtors in the abatement of their debts, that so when his Master had removed him, they might receive and entertain him:
But long it was not before he comes to a resolution, which was, to gratify his Masters debtors in the abatement of their debts, that so when his Master had removed him, they might receive and entertain him:
saying unto him, take thy bill and sit down quickly, and write fifty, v. 6. To him that owed an hundred measures of wheat, he abated a fifth part of the debt:
saying unto him, take thy bill and fit down quickly, and write fifty, v. 6. To him that owed an hundred measures of wheat, he abated a fifth part of the debt:
1. The Children of this world are those that mind and study the present World; that is, the concerns and profits of it, as the great and only valuable things,
1. The Children of this world Are those that mind and study the present World; that is, the concerns and profits of it, as the great and only valuable things,
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From whence as from divers other places it hath been truly and well observed, that although the World do often signifie all mankind, the good and evil both together,
From whence as from diverse other places it hath been truly and well observed, that although the World do often signify all mankind, the good and evil both together,
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and to make the attainment of that glory their chief endeavour in the World: so is the same expression taken, John 6.36. While ye have the light, believe in the light, that ye may be the Children of the light;
and to make the attainment of that glory their chief endeavour in the World: so is the same expression taken, John 6.36. While you have the Light, believe in the Light, that you may be the Children of the Light;
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the meaning is, that they pursue those ends and interests which they propound unto themselves, the advantages of this present World, with greater-prudence care and diligence,
the meaning is, that they pursue those ends and interests which they propound unto themselves, the advantages of this present World, with greater-prudence care and diligence,
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This is the sense of the words before us, and that which I shall insist upon, shewing how those that look no further than present things, are wiser in their affairs and interests,
This is the sense of the words before us, and that which I shall insist upon, showing how those that look no further than present things, Are Wiser in their affairs and interests,
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1. Let it be considered in the first place, that they that are wise for the present World, fix and settle a certain end, that is, the advantages of this World,
1. Let it be considered in the First place, that they that Are wise for the present World, fix and settle a certain end, that is, the advantages of this World,
Whereas now on the other hand, many of them that profess the Gospel never come to any such resolution, in the end which they ought to aim at in all their actions and endeavours;
Whereas now on the other hand, many of them that profess the Gospel never come to any such resolution, in the end which they ought to aim At in all their actions and endeavours;
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but live by chance, live by occasion, chuse and refuse as occasion serves, never once taking into their thoughts any certain and stable end of life, much less the greatest end of all;
but live by chance, live by occasion, choose and refuse as occasion serves, never once taking into their thoughts any certain and stable end of life, much less the greatest end of all;
and by these thoughts do in some measure incline themselves to prefer the future before the present, future glory and immortality before the vanities of this World:
and by these thoughts do in Some measure incline themselves to prefer the future before the present, future glory and immortality before the vanities of this World:
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And this is the reason of the instability of their lives, of their inconstancy in their actions, of their reeling and staggering to and fro between these present and future things.
And this is the reason of the instability of their lives, of their inconstancy in their actions, of their reeling and staggering to and from between these present and future things.
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a great reproach to infinite numbers, that profess the hopes of a blessed immortality, that they should be much less solicitous for everlasting and endless ages,
a great reproach to infinite numbers, that profess the hope's of a blessed immortality, that they should be much less solicitous for everlasting and endless ages,
2. The Children of this World having once fixed and setled their end, concluded what the thing shall be, which they will make the main design and end of life, do always keep that end in view, always preserve it in their thoughts, live in the daily consideration, and constant contemplation of it.
2. The Children of this World having once fixed and settled their end, concluded what the thing shall be, which they will make the main Design and end of life, do always keep that end in view, always preserve it in their thoughts, live in the daily consideration, and constant contemplation of it.
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But how do they (or most of them) behave themselves that profess the hopes of eternal life? Is this life always in their thoughts? is future Glory and Immortality always present to their minds? do they live in the constant view of everlasting rest and happiness? Or do not the cares, do not pleasures, do not the smallest trifles of the World drive out the thoughts of future happiness,
But how do they (or most of them) behave themselves that profess the hope's of Eternal life? Is this life always in their thoughts? is future Glory and Immortality always present to their minds? do they live in the constant view of everlasting rest and happiness? Or do not the Cares, do not pleasures, do not the Smallest trifles of the World drive out the thoughts of future happiness,
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these suffer the thoughts of their chief end to vanish away from off their minds, suffer their passions from within, suffer temptations from without, to chase away all the thoughts of it.
these suffer the thoughts of their chief end to vanish away from off their minds, suffer their passion from within, suffer temptations from without, to chase away all the thoughts of it.
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1. And first of all, the Children of this present World, who make this World their great end, do always duly and well consider what means are proper for their ends,
1. And First of all, the Children of this present World, who make this World their great end, do always duly and well Consider what means Are proper for their ends,
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but while they profess a certain end, plainly contradict their own profession by an utter neglect of all the means that should lead them to the attainment of it:
but while they profess a certain end, plainly contradict their own profession by an utter neglect of all the means that should led them to the attainment of it:
And then further many others study to find out easie ways to life eternal, and rather chuse to lose their end in the use of false and deceitful means,
And then further many Others study to find out easy ways to life Eternal, and rather choose to loose their end in the use of false and deceitful means,
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Our Lord hath left this caution with us, as necessary for our eternal Salvation, Matt. 5.29, 30. If thy right eye offend thee, pluck it out, and cast it from thee;
Our Lord hath left this caution with us, as necessary for our Eternal Salvation, Matt. 5.29, 30. If thy right eye offend thee, pluck it out, and cast it from thee;
And who would think but that such a caution should firmly settle this belief, that every reigning, that is, every habitual lust excludes a man from the Kingdom of Heaven? yet such is the folly of infinite numbers, who do profess the Gospel of Christ, that they do both permit their lusts to reign in them,
And who would think but that such a caution should firmly settle this belief, that every reigning, that is, every habitual lust excludes a man from the Kingdom of Heaven? yet such is the folly of infinite numbers, who do profess the Gospel of christ, that they do both permit their Lustiest to Reign in them,
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2. Add hereunto in the second place, that they who make this World their end, having once concluded of the means that are most proper, most effectual for this purpose, use no delay in Execution.
2. Add hereunto in the second place, that they who make this World their end, having once concluded of the means that Are most proper, most effectual for this purpose, use no Delay in Execution.
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They sleep not over their opportunities of serving their interest and advantage, they do not defer that till the morrow, which had been better done to day;
They sleep not over their opportunities of serving their Interest and advantage, they do not defer that till the morrow, which had been better done to day;
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or lead their lives according to it? How many trifling arts are used to put of the practice of their duties, to secure their darling beloved lusts? What mean excuses are pretended to defend and justifie their delays? How many resolutions are made,
or led their lives according to it? How many trifling arts Are used to put of the practice of their duties, to secure their darling Beloved Lustiest? What mean excuses Are pretended to defend and justify their delays? How many resolutions Are made,
and broken? how many times are set, and put off for this great work, this necessary business of reformation? How many convictions must they suffer? How often must Conscience be awakened? what pangs and regrets must it endure? what flames must God kindle upon it,
and broken? how many times Are Set, and put off for this great work, this necessary business of Reformation? How many convictions must they suffer? How often must Conscience be awakened? what pangs and regrets must it endure? what flames must God kindle upon it,
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and practise the Duties of Christianity? See how our Lord represents this case, Luk. 9. at the latter end, where when he commands one to follow him, his answer is, Lord suffer me first to go, and bury my Father.
and practise the Duties of Christianity? See how our Lord represents this case, Luk. 9. At the latter end, where when he commands one to follow him, his answer is, Lord suffer me First to go, and bury my Father.
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this men put off so oft, so long, with such oppositions to their own reason, such contradiction to their Conscience, till at last they utterly lay aside the very design and purpose of it,
this men put off so oft, so long, with such oppositions to their own reason, such contradiction to their Conscience, till At last they utterly lay aside the very Design and purpose of it,
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However thus much I may pronounce, that the weakest and most imprudent persons, do not manage the affairs of this life with so little prudence and foresight,
However thus much I may pronounce, that the Weakest and most imprudent Persons, do not manage the affairs of this life with so little prudence and foresight,
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so they are not heedless and incogitant, but strangely diligent in the execution: They do entirely give up themselves to serve the end which they have chosen:
so they Are not heedless and incogitant, but strangely diligent in the execution: They do entirely give up themselves to serve the end which they have chosen:
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They will deny their ease, and pleasure, they will deny their reputation, they will bridle their natural lusts and passions, they will do any violence to themselves, to attain the end they have propounded as the great design, and end of life.
They will deny their ease, and pleasure, they will deny their reputation, they will bridle their natural Lustiest and passion, they will do any violence to themselves, to attain the end they have propounded as the great Design, and end of life.
and the attaining of that life to be their chief and principal end? do they submit all ends to this? do they consecrate all their labours to it? do they entirely yield themselves to the service of God,
and the attaining of that life to be their chief and principal end? do they submit all ends to this? do they consecrate all their labours to it? do they entirely yield themselves to the service of God,
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and their own Souls? do they not halt between Christ and Belial? is it no part of their design to serve any other end but one? do not God and Mamon divide their thoughts? hath not Mamon a share with God? is there no darling beloved lust that cools their affections, checks their endeavours after heaven? how shall we answer these questions? alas they are answered by our experience:
and their own Souls? do they not halt between christ and Belial? is it not part of their Design to serve any other end but one? do not God and Mammon divide their thoughts? hath not Mammon a share with God? is there no darling Beloved lust that cools their affections, Checks their endeavours After heaven? how shall we answer these questions? alas they Are answered by our experience:
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For these men, while they make profession of serving this design only, in the mean time sacrifice to their lusts, sacrifice to their ease and pleasure, sacrifice to their pride and avarice, divide their hearts,
For these men, while they make profession of serving this Design only, in the mean time sacrifice to their Lustiest, sacrifice to their ease and pleasure, sacrifice to their pride and avarice, divide their hearts,
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But they that seem, they that pretend to seek after the Kingdom of God, and his righteousness, suffer themselves to be diverted from their course by every little affair,
But they that seem, they that pretend to seek After the Kingdom of God, and his righteousness, suffer themselves to be diverted from their course by every little affair,
if they must deny their present ease, if they must forbear their present pleasure in the pursuit of life eternal, all these difficulties must be removed, before they'l adventure to proceed:
if they must deny their present ease, if they must forbear their present pleasure in the pursuit of life Eternal, all these difficulties must be removed, before They'll adventure to proceed:
They fix and settle a certain end, they always keep that end in view, they duly consider what are the most effectual means in order to the gaining of it;
They fix and settle a certain end, they always keep that end in view, they duly Consider what Are the most effectual means in order to the gaining of it;
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were not their hearts hard and stupid, methinks it should be an easie thing to perswade them to judge eternal glory, everlasting life in the world to come, a greater, a nobler, a higher end,
were not their hearts hard and stupid, methinks it should be an easy thing to persuade them to judge Eternal glory, everlasting life in the world to come, a greater, a Nobler, a higher end,
if they will pretend this, will they yet pretend that the joys or treasures of this World, are more valuable than these of heaven? or will they pretend that they are equal in themselves? that they are equal in duration? that the creature is as good as God,
if they will pretend this, will they yet pretend that the Joys or treasures of this World, Are more valuable than these of heaven? or will they pretend that they Are equal in themselves? that they Are equal in duration? that the creature is as good as God,
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2. But then having once changed their end, let them retain the same diligence, the same prudence in the pursuits and labours for it, which they formerly used to other ends.
2. But then having once changed their end, let them retain the same diligence, the same prudence in the pursuits and labours for it, which they formerly used to other ends.
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You that would not formerly cheat your selves by easie and ineffectual means in order to what you did design, you that would not delay any opportunity, wherein you could possibly serve your selves, you that entirely gave up your hearts,
You that would not formerly cheat your selves by easy and ineffectual means in order to what you did Design, you that would not Delay any opportunity, wherein you could possibly serve your selves, you that entirely gave up your hearts,
2. And then for you that profess your selves the Children of light, and to have made the Kingdom of God, eternal glory your great end, let me perswade you to persist in all adherence to your end,
2. And then for you that profess your selves the Children of Light, and to have made the Kingdom of God, Eternal glory your great end, let me persuade you to persist in all adherence to your end,
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'tis a crown of life, a crown of glory, an inheritance incorruptible, and undefiled reserv'd for you in the heaven, an inheritance that never fades away.
it's a crown of life, a crown of glory, an inheritance incorruptible, and undefiled reserved for you in the heaven, an inheritance that never fades away.
2. And therefore fix it in your minds, live in the constant view of it, chuse the means that are proper for it, put them in speedy execution, lose no time, spare no labour to attain it:
2. And Therefore fix it in your minds, live in the constant view of it, choose the means that Are proper for it, put them in speedy execution, loose no time, spare no labour to attain it:
And the God of peace make you perfect in every good work to do his will, working in you that which is well-pleasing in his sight through Jesus Christ;
And the God of peace make you perfect in every good work to do his will, working in you that which is Well-pleasing in his sighed through jesus christ;
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For seeing we all desire this, and this desire being the spring of all our Counsels and endeavours, he that hath chosen that for happiness, which God intended so to be, in the very frame of humane nature, hath by this choice put himself into the ready way to gain it:
For seeing we all desire this, and this desire being the spring of all our Counsels and endeavours, he that hath chosen that for happiness, which God intended so to be, in the very frame of humane nature, hath by this choice put himself into the ready Way to gain it:
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For having made this judgment of it, that this is his chief and supreme good, it will be frequently in his thoughts, it will govern all his deliberate actions, it will be chief in all his designs, he will especially serve this end in every instance of life and action,
For having made this judgement of it, that this is his chief and supreme good, it will be frequently in his thoughts, it will govern all his deliberate actions, it will be chief in all his designs, he will especially serve this end in every instance of life and actium,
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And the truth is, were it not so, that God had planted this desire in the very frame of mans nature, the World would presently fall asleep, the minds of men would drowze and slumber, having nothing to quicken and to awake them:
And the truth is, were it not so, that God had planted this desire in the very frame of men nature, the World would presently fallen asleep, the minds of men would drowze and slumber, having nothing to quicken and to awake them:
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this moves and quickens all within us, this puts life into all our powers, excites our thoughts, forms our Counsels, lays our designs, stirs up and animates all endeavours:
this moves and quickens all within us, this puts life into all our Powers, excites our thoughts, forms our Counsels, lays our designs, stirs up and animates all endeavours:
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remove this out of the eye of a man, and the clearest reasons that you can urge, will never excite his will to choice, much less engage him unto action.
remove this out of the eye of a man, and the Clearest Reasons that you can urge, will never excite his will to choice, much less engage him unto actium.
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Say you whatsoever you can to move him, he will always have this to say for himself, the thing you propound no way tends to any advantage, it doth not serve any end of mine,
Say you whatsoever you can to move him, he will always have this to say for himself, the thing you propound no Way tends to any advantage, it does not serve any end of mine,
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and therefore why should I undertake it? give me that which will do me good, let me see how it tends unto my welfare, let me know what account I shall find in it;
and Therefore why should I undertake it? give me that which will do me good, let me see how it tends unto my welfare, let me know what account I shall find in it;
But after all, both the good, and evil, wise, and unwise always desire and chuse that, which makes at least the fairest appearance of contributing to their own felicity.
But After all, both the good, and evil, wise, and unwise always desire and choose that, which makes At least the Fairest appearance of contributing to their own felicity.
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when he rebukes, when he perswades, when he expostulates and reasons with us, he still accommodates all these things to that desire of being happy, which he hath ingrafted in our natures,
when he rebukes, when he persuades, when he expostulates and Reasons with us, he still accommodates all these things to that desire of being happy, which he hath ingrafted in our nature's,
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But the great applications made unto us in the Gospel are addressed to that desire in man, which moves him both to desire to be, and to be happy to all eternity.
But the great applications made unto us in the Gospel Are addressed to that desire in man, which moves him both to desire to be, and to be happy to all eternity.
And so St Paul, Rom. 2.6, 7, 8, 9. where he tell us, that God will render to every man according to his deeds to them, who by patient continuance in well-doing seek for glory, and honour, and immortality; eternal life:
And so Saint Paul, Rom. 2.6, 7, 8, 9. where he tell us, that God will render to every man according to his Deeds to them, who by patient Continuance in welldoing seek for glory, and honour, and immortality; Eternal life:
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Thus he that made us, and knows our nature, and all the springs of motion in us, in all his applications to us accommodates himself to that desire of being happy, which he himself hath planted in us;
Thus he that made us, and knows our nature, and all the springs of motion in us, in all his applications to us accommodates himself to that desire of being happy, which he himself hath planted in us;
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He knows it would be a vain thing to attempt to press us unto the choice of what is evil, what is destructive to our selves, should it appear in its own likeness;
He knows it would be a vain thing to attempt to press us unto the choice of what is evil, what is destructive to our selves, should it appear in its own likeness;
He boldly told the woman in paradise, that if they would eat what God had forbidden, their eyes should be opened, they should be as Gods, knowing good and evil:
He boldly told the woman in paradise, that if they would eat what God had forbidden, their eyes should be opened, they should be as God's, knowing good and evil:
from which they cannot be removed if they judge it possible to attain it, and if, in truth, this be the thing, in which alone they place their happiness.
from which they cannot be removed if they judge it possible to attain it, and if, in truth, this be the thing, in which alone they place their happiness.
I dare not attempt to describe the reproaches and contradictions, to display the injuries and affronts, that our Lord endured throughout his life, much less the agonies of his death,
I Dare not attempt to describe the Reproaches and contradictions, to display the injuries and affronts, that our Lord endured throughout his life, much less the agonies of his death,
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In labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft, of the Jews five times received I forty stripes save one, thrice was I beaten with rods, once was I stoned, thrice I suffered shipwrack, a night and a day have. I been in the deep.
In labours more abundant, in stripes above measure, in prisons more frequent, in death's oft, of the jews five times received I forty stripes save one, thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day have. I been in the deep.
In journeyings often, in perils of waters, in perils of robbers, in perils by my own Countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren, in weariness, in painfulness, in watchings often, in hunger and thirst, in fastings often, in cold,
In journeyings often, in perils of waters, in perils of robbers, in perils by my own Countrymen, in perils by the heathen, in perils in the City, in perils in the Wilderness, in perils in the sea, in perils among false brothers, in weariness, in painfulness, in watchings often, in hunger and thirst, in Fastings often, in cold,
and nakedness, besides these things that are without, that which cometh upon me daily, the care of all the Churches? What an accumulation of things is here!
and nakedness, beside these things that Are without, that which comes upon me daily, the care of all the Churches? What an accumulation of things is Here!
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But what impression did these calamities make on him, who had designed eternal happiness? Did he leave the way that leads unto it in consideration of these evils? did he turn his back upon future glory,
But what impression did these calamities make on him, who had designed Eternal happiness? Did he leave the Way that leads unto it in consideration of these evils? did he turn his back upon future glory,
while he was a Pharisee? No, so far was he from so doing, that he reckoned the sufferings of this present World not worthy to be compared with the glory that shall be revealed in us, Rom. 8.18.
while he was a Pharisee? No, so Far was he from so doing, that he reckoned the sufferings of this present World not worthy to be compared with the glory that shall be revealed in us, Rom. 8.18.
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if by any means I may attain to the resurrection of the dead, that is to a blessed immortality, Phil. 3.8, 10, 11, 12. To this he pressed through all the dangers, all the sufferings that did encumber the way unto it:
if by any means I may attain to the resurrection of the dead, that is to a blessed immortality, Philip 3.8, 10, 11, 12. To this he pressed through all the dangers, all the sufferings that did encumber the Way unto it:
And although it may seem to be something strange, that they who imploy all their thoughts in the perishing things of the present World, that they who have no design for Heaven, should yet design their own happiness;
And although it may seem to be something strange, that they who employ all their thoughts in the perishing things of the present World, that they who have no Design for Heaven, should yet Design their own happiness;
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'Tis true indeed they have mistaken in their choice, they have suffered themselves to be abus'd, either by the outward gloss and splendour that shines on the face of wealth,
It's true indeed they have mistaken in their choice, they have suffered themselves to be abused, either by the outward gloss and splendour that shines on the face of wealth,
and therefore they who have placed their desires upon these enjoyments, in hope that they shall be happy in them, spare no labour, refuse no troubles to attain them.
and Therefore they who have placed their Desires upon these enjoyments, in hope that they shall be happy in them, spare no labour, refuse no Troubles to attain them.
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It is not the distance of the thing, wherein they hope for satisfaction, nor the sliperiness of the way unto it (though as hard to climb as a rock of Ice) it is not the fear of sliding back,
It is not the distance of the thing, wherein they hope for satisfaction, nor the sliperiness of the Way unto it (though as hard to climb as a rock of Ice) it is not the Fear of sliding back,
nor the difficulty of proceeding forward, that can obstruct the pursuit of it: they will press on through the greatest straits, and labour to climb the highest difficulties,
nor the difficulty of proceeding forward, that can obstruct the pursuit of it: they will press on through the greatest straits, and labour to climb the highest difficulties,
and as for those, that cannot hope for any advantage by a sin, but what they find in the sin it self, they are so degenerate in their natures, that they please themselves in doing evil,
and as for those, that cannot hope for any advantage by a since, but what they find in the since it self, they Are so degenerate in their nature's, that they please themselves in doing evil,
yet such is the vanity, such the frailty of humane nature, such are the temptations of the World, such is the subtilty and activity of the great deceiver of mankind, that we must expect to find something of competition between this great and excellent end of serving God,
yet such is the vanity, such the frailty of humane nature, such Are the temptations of the World, such is the subtlety and activity of the great deceiver of mankind, that we must expect to find something of competition between this great and excellent end of serving God,
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having deliberately chosen piety, and sincere obedience to Christs precepts, as the only means of arriving there, this habit of mind, by the grace of God, soon recovers it self again, recollects it self, finds its mistake, rescues it self from the surprize,
having deliberately chosen piety, and sincere Obedience to Christ Precepts, as the only means of arriving there, this habit of mind, by the grace of God, soon recovers it self again, recollects it self, finds its mistake, rescues it self from the surprise,
perhaps his conscience may smite him for it, perhaps his reason may for a while make some resistance and opposition, he may possibly find some reluctancies within himself,
perhaps his conscience may smite him for it, perhaps his reason may for a while make Some resistance and opposition, he may possibly find Some Reluctancies within himself,
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and waver and fluctuate for sometime between some contrary hopes, and fears; hopes of the end, which he hath propounded, and fear of loss in another state.
and waver and fluctuate for sometime between Some contrary hope's, and fears; hope's of the end, which he hath propounded, and Fear of loss in Another state.
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to state their real value to us, to put us in mind, how much the joys and treasures of heaven transcend the treasures that are on earth, seeing moth and rust consume the latter,
to state their real valve to us, to put us in mind, how much the Joys and treasures of heaven transcend the treasures that Are on earth, seeing moth and rust consume the latter,
Thus doth our Lord adjust and rate the worth of things, that we may learn to chuse aright, to esteem that most, which best deserves to be so esteemed;
Thus does our Lord adjust and rate the worth of things, that we may Learn to choose aright, to esteem that most, which best deserves to be so esteemed;
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and the just hopes of a better life, they describe themselves in the 2d chapter of the Book of Wisdom, v. 5, 6. &c. Our time, say they, is a very shadow, that passeth away,
and the just hope's of a better life, they describe themselves in the 2d chapter of the Book of Wisdom, v. 5, 6. etc. Our time, say they, is a very shadow, that passes away,
Who will believe so ill of himself, as that he values the treasures on earth more than those of Heaven it self? who will believe, he hath chosen wealth or power,
Who will believe so ill of himself, as that he value's the treasures on earth more than those of Heaven it self? who will believe, he hath chosen wealth or power,
and they are surprized into this choice by the early acquaintance which they contract with what is pleasing unto sense, before they imploy their understandings;
and they Are surprised into this choice by the early acquaintance which they contract with what is pleasing unto sense, before they employ their understandings;
Faith would fix upon that glory which God hath promised, although future and invisible: for faith is the subsistence of things hoped for, the evidence of things not seen.
Faith would fix upon that glory which God hath promised, although future and invisible: for faith is the subsistence of things hoped for, the evidence of things not seen.
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Reason would make a reasonable choice, the mind would consult its own advantage. That which is spiritual, and immortal, would chuse immortal and spiritual joys.
Reason would make a reasonable choice, the mind would consult its own advantage. That which is spiritual, and immortal, would choose immortal and spiritual Joys.
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2. For secondly, seeing the heart will be where the treasure is, this shews of what importance it is to make a true and a right judgment of what is true and lasting treasure;
2. For secondly, seeing the heart will be where the treasure is, this shows of what importance it is to make a true and a right judgement of what is true and lasting treasure;
For he that chuses a false end, as the scope of all his aims, and labours (as every man doth, who doth not chuse what God commands) is thereby led and hurried on to the greatest errours, the greatest evils that offer themselves,
For he that chooses a false end, as the scope of all his aims, and labours (as every man does, who does not choose what God commands) is thereby led and hurried on to the greatest errors, the greatest evils that offer themselves,
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if he seek his end in sensuality, no wonder if he debauch himself by riot and drunkenness, chambering and wantonness, by making provision for the flesh for the fulfilling the lusts thereof.
if he seek his end in sensuality, no wonder if he debauch himself by riot and Drunkenness, chambering and wantonness, by making provision for the Flesh for the fulfilling the Lustiest thereof.
or oppress, if he lie, and dissemble to his neighbour, or if he extort out of his hands, that he may more plentifully fill his own? He will not believe he is true to himself,
or oppress, if he lie, and dissemble to his neighbour, or if he extort out of his hands, that he may more plentifully fill his own? He will not believe he is true to himself,
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age, infirmities, and experience, or if not these, yet death at least will wear off the gloss of every vanity, of every vain and perishing thing, howsoever it now deludes the fancie,
age, infirmities, and experience, or if not these, yet death At least will wear off the gloss of every vanity, of every vain and perishing thing, howsoever it now deludes the fancy,
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for having deliberately chosen the glory which God hath promised, as the only thing that can make him happy, this will effectually secure his innocence in all deliberate thoughts and actions.
for having deliberately chosen the glory which God hath promised, as the only thing that can make him happy, this will effectually secure his innocence in all deliberate thoughts and actions.
and that because he hath declared it, will never believe that he can attain it, if he wilfully venture on those evils, which the same God threatens with death eternal.
and that Because he hath declared it, will never believe that he can attain it, if he wilfully venture on those evils, which the same God threatens with death Eternal.
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for he that believes that that alone is true happiness which God hath promised, will also believe that that diligence, which God hath prescribed is necessary to the attainment of it.
for he that believes that that alone is true happiness which God hath promised, will also believe that that diligence, which God hath prescribed is necessary to the attainment of it.
And therefore although it be something difficult to raise his natural inclinations to pursue a supernatural end, to awaken his mind out of these flattering dreams and slumbers, which the charms of sense have brought upon it, to keep his thoughts constantly bent upon his end,
And Therefore although it be something difficult to raise his natural inclinations to pursue a supernatural end, to awaken his mind out of these flattering dreams and slumbers, which the charms of sense have brought upon it, to keep his thoughts constantly bent upon his end,
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Add hereunto the great support which the faith and hope of future glory continually offers unto his mind in all the troubles and oppositions, which may beset the way unto it.
Add hereunto the great support which the faith and hope of future glory continually offers unto his mind in all the Troubles and oppositions, which may beset the Way unto it.
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this is the thing, which he chose for himself (and sure he knows what is the best for humane nature, being God and man in the same person) He lived in the constant view of it, he died to purchase it for his followers;
this is the thing, which he chosen for himself (and sure he knows what is the best for humane nature, being God and man in the same person) He lived in the constant view of it, he died to purchase it for his followers;
But we know that when he shall appear, we shall be like him; for we shall see him as he is, 1 John 3.2. Which blessed vision he of his mercy grant unto us. FINIS.
But we know that when he shall appear, we shall be like him; for we shall see him as he is, 1 John 3.2. Which blessed vision he of his mercy grant unto us. FINIS.
