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SERMON I. Preach'd before the Lord-Mayor, at Guildhall-Chappel, on Sunday, November 4. 1688. CXXII. PSALM 6, 7. Pray for the peace of Ierusalem, they shall prosper that love Thee.
SERMON I. Preached before the Lord-mayor, At Guildhall-Chappel, on Sunday, November 4. 1688. CXXII. PSALM 6, 7. Pray for the peace of Ierusalem, they shall prosper that love Thee.
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Peace be within thy Walls, and Prosperity within thy Palaces.
Peace be within thy Walls, and Prosperity within thy Palaces.
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THough the particular time and occasion of Penning this Psalm is uncertain, yet so much is plain, that it was after David had setled the Ark at Ierusalem, and made that City the place of God's House,
THough the particular time and occasion of Penning this Psalm is uncertain, yet so much is plain, that it was After David had settled the Ark At Ierusalem, and made that city the place of God's House,
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and of Religious Worship, and the Seat of Justice and Judgment.
and of Religious Worship, and the Seat of justice and Judgement.
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There was the House of God, verse 9. that is, though the Temple was not yet built,
There was the House of God, verse 9. that is, though the Temple was not yet built,
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if this Psalm was composed by David, as the Title of it signifies it was,
if this Psalm was composed by David, as the Title of it signifies it was,
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yet there was the Tabernacle and the Ark of God, which formerly was in Shiloh, and afterwards removed from one place to another, till David setled it in Ierusalem: Thither all the Tribes of Israel were to resort three times a year to worship God before the Ark of the Testimony, 4 ver. There was the Imperial Seat, where David had built his Throne and Palace,
yet there was the Tabernacle and the Ark of God, which formerly was in Shiloh, and afterwards removed from one place to Another, till David settled it in Ierusalem: Thither all the Tribes of Israel were to resort three times a year to worship God before the Ark of the Testimony, 4 ver. There was the Imperial Seat, where David had built his Throne and Palace,
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and where his Posterity were to dwell and govern Israel; and therefore it was the Seat of Justice too,
and where his Posterity were to dwell and govern Israel; and Therefore it was the Seat of justice too,
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as that must be, where the Kings Throne and the House of God was placed. There are set thrones of judgment, the thrones of the house of David, 5. ver.
as that must be, where the Kings Throne and the House of God was placed. There Are Set thrones of judgement, the thrones of the house of David, 5. ver.
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These were the peculiar Privileges of Ierusalem, above any other City in Iury. This was the reason of that peculiar affection and passionate concern, which David had himself,
These were the peculiar Privileges of Ierusalem, above any other city in Jury This was the reason of that peculiar affection and passionate concern, which David had himself,
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and exhorts all others to express for Ierusalem, that he greatly rejoiced to go thither, and to continue there.
and exhorts all Others to express for Ierusalem, that he greatly rejoiced to go thither, and to continue there.
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I was glad when they said unto me, Let us go into the house of the Lord; I was glad when they said unto me, Let us go into the house of the Lord;
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our feet shall stand within thy gates, Ó Ierusalem. our feet shall stand within thy gates, O Ierusalem.
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That he exhorts all people to pray for the peace and prosperity of Ierusalem, and promises a Blessing to those who love it;
That he exhorts all people to pray for the peace and Prosperity of Ierusalem, and promises a Blessing to those who love it;
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as it is in my Text, Pray for the peace of Ierusalem, they shall prosper that love thee;
as it is in my Text, Pray for the peace of Ierusalem, they shall prosper that love thee;
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peace be within thy walls, and prosperity within thy palaces. peace be within thy walls, and Prosperity within thy palaces.
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All this was not for the sake of the material Buildings, the beauty of the place,
All this was not for the sake of the material Buildings, the beauty of the place,
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or the conveniency of its scituation, but because it was the Center of Unity;
or the conveniency of its situation, but Because it was the Centre of Unity;
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Which is builded as a City that is compact together, whither the Tribes go up, the Tribes of the Lord, Which is built as a city that is compact together, whither the Tribes go up, the Tribes of the Lord,
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unto the Testimony of Israel, to give thanks unto the name of the Lord, 3. & 4. ver.unto the Testimony of Israel, to give thanks unto the name of the Lord, 3. & 4. ver.
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Which shews in what respect he commends Ierusalem, that it is built as a City, which is compact together;
Which shows in what respect he commends Ierusalem, that it is built as a city, which is compact together;
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not with regard to the Uniformity and regular Order and Union of its material Buildings,
not with regard to the Uniformity and regular Order and union of its material Buildings,
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but that it was the Center of a Religious Unity and Order in Worship, where all the Tribes of Israel met and united in the same Acts of Worship and Praise to God.
but that it was the Centre of a Religious Unity and Order in Worship, where all the Tribes of Israel met and united in the same Acts of Worship and Praise to God.
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There was the House of God, there were the set Thrones of Judgment.
There was the House of God, there were the Set Thrones of Judgement.
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So that to Love Ierusalem, to Pray for the Peace and Prosperity of it, is to love the House, the Worship, the Name of God;
So that to Love Ierusalem, to Pray for the Peace and Prosperity of it, is to love the House, the Worship, the Name of God;
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to love and pray for the Unity, Happiness, and Prosperity of the Church, for the flourishing State of Religion,
to love and pray for the Unity, Happiness, and Prosperity of the Church, for the flourishing State of Religion,
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and the peaceful Opportunities of Worshipping God in his Holy Temple, together with the equal and impartial Administration of Justice, which is so much for the Publick Good, to promote the Temporal and Eternal Happiness of Men, that our Love to Mankind,
and the peaceful Opportunities of Worshipping God in his Holy Temple, together with the equal and impartial Administration of justice, which is so much for the Public Good, to promote the Temporal and Eternal Happiness of Men, that our Love to Mankind,
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but especially our Love to the Brethren, as well as our Zeal for God's Glory and Worship, requires this of us;
but especially our Love to the Brothers, as well as our Zeal for God's Glory and Worship, requires this of us;
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For my Brethren and Companions sake, I will now say, Peace be within thee: For my Brothers and Sodales sake, I will now say, Peace be within thee:
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Because of the House of the LORD our GOD, I will seek thy good, v. 8, 9.Because of the House of the LORD our GOD, I will seek thy good, v. 8, 9.
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Thus I have given you a very plain and easy Exposition of this whole Psalm, and therein have sufficiently Explained my Text. I have but one thing more to add, to make way for my intended Discourse,
Thus I have given you a very plain and easy Exposition of this Whole Psalm, and therein have sufficiently Explained my Text. I have but one thing more to add, to make Way for my intended Discourse,
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and that is, to shew you, that this Exhortation does directly, and not merely by Accommodation and Analogy concern Us,
and that is, to show you, that this Exhortation does directly, and not merely by Accommodation and Analogy concern Us,
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as well as it did the Iews.
as well as it did the Iews.
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For Ierusalem was but a Type of the Christian Church, as the carnal Israel, or the carnal Seed and Posterity of Abraham were of true and sincere Christians, who are the Children of Abraham, by Faith in Christ:
For Ierusalem was but a Type of the Christian Church, as the carnal Israel, or the carnal Seed and Posterity of Abraham were of true and sincere Christians, who Are the Children of Abraham, by Faith in christ:
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And therefore St. Paul expresly distinguishes between the earthly Ierusalem, and the Ierusalem which descends from above, 4. Gal. 25, 26. For this Agar is Mount Sinai in Arabia,
And Therefore Saint Paul expressly Distinguishes between the earthly Ierusalem, and the Ierusalem which descends from above, 4. Gal. 25, 26. For this Agar is Mount Sinai in Arabia,
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and answereth to Ierusalem, which now is, and is in bondage with her Children;
and Answers to Ierusalem, which now is, and is in bondage with her Children;
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but Ierusalem which is above, (or from above, that is, the Christian Church) is free, which is the Mother of us all. but Ierusalem which is above, (or from above, that is, the Christian Church) is free, which is the Mother of us all.
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Which in 12. Heb. 22. he calls Mount Sion, the city of the living GOD, the heavenly Ierusalem.
Which in 12. Hebrew 22. he calls Mount Sion, the City of the living GOD, the heavenly Ierusalem.
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And 3. Rev. 12. it is called, The city of GOD, the new Ierusalem, which cometh down out of heaven from GOD.
And 3. Rev. 12. it is called, The City of GOD, the new Ierusalem, which comes down out of heaven from GOD.
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And 21. Rev. 2. The new Ierusalem coming down out of heaven from GOD, prepared as a bride adorned for her husband:
And 21. Rev. 2. The new Ierusalem coming down out of heaven from GOD, prepared as a bride adorned for her husband:
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Which is a Description of the most reformed and purified state of the Christian Church on Earth.
Which is a Description of the most reformed and purified state of the Christian Church on Earth.
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So that this Exhortation, To Pray for the Peace of Ierusalem, does most properly belong to Christians,
So that this Exhortation, To Pray for the Peace of Ierusalem, does most properly belong to Christians,
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because the Christian Church is the true Ierusalem, the new, the holy Ierusalem, descending out of Heaven from GOD, v. 10. By this time, I suppose, you understand the meaning of my Text, and how much we are concerned in it;
Because the Christian Church is the true Ierusalem, the new, the holy Ierusalem, descending out of Heaven from GOD, v. 10. By this time, I suppose, you understand the meaning of my Text, and how much we Are concerned in it;
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and there are two parts observable in the words: 1. The Duty to Pray for the Peace of Ierusalem, or of the Christian Church;
and there Are two parts observable in the words: 1. The Duty to Pray for the Peace of Ierusalem, or of the Christian Church;
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Peace be within thy Walls, and Prosperity within thy Palaces. 2. The Encouragement to this, They shall prosper that love thee. Peace be within thy Walls, and Prosperity within thy Palaces. 2. The Encouragement to this, They shall prosper that love thee.
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It is the first of these I shall at present speak to, The Duty to Pray for the Peace of Ierusalem;
It is the First of these I shall At present speak to, The Duty to Pray for the Peace of Ierusalem;
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wherein I shall consider two things. 1. What we must Pray for. 2. How necessary Prayer is, to obtain these Blessings. I. What we must pray for:
wherein I shall Consider two things. 1. What we must Pray for. 2. How necessary Prayer is, to obtain these Blessings. I. What we must pray for:
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Peace and Prosperity. Peace be within thy Walls, and Prosperity within thy Palaces. Peace and Prosperity. Peace be within thy Walls, and Prosperity within thy Palaces.
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Now the Peace of the Church signifies two things: 1. The Unity and Agreement of Christians among themselves. 2. The Preservation of the Church from external Oppressions and Persecutions.
Now the Peace of the Church signifies two things: 1. The Unity and Agreement of Christians among themselves. 2. The Preservation of the Church from external Oppressions and Persecutions.
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1. The Unity and Agreement of Christians among themselves: When they profess the same Faith, and join in the same Worship;
1. The Unity and Agreement of Christians among themselves: When they profess the same Faith, and join in the same Worship;
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when they love like Brethren, and have a tender affection and sympathy for each other, as Members of the same Body:
when they love like Brothers, and have a tender affection and Sympathy for each other, as Members of the same Body:
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This all Christians confess to be a great and necessary Duty, and pretend to lament the many scandalous Dissentions and Divisions of the Christian Church.
This all Christians confess to be a great and necessary Duty, and pretend to lament the many scandalous Dissensions and Divisions of the Christian Church.
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This I am sure, that though Divisions and Dissentions are destructive to all Societies, yet there is no Society suffers so much by it as the Christian Church:
This I am sure, that though Divisions and Dissensions Are destructive to all Societies, yet there is no Society suffers so much by it as the Christian Church:
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This destroys Love and Charity, which is the true Spirit of the Gospel, and the Badge and Cognizance of our Profession;
This Destroys Love and Charity, which is the true Spirit of the Gospel, and the Badge and Cognizance of our Profession;
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By this shall all men know that ye are my Disciples, if ye love one another. By this shall all men know that you Are my Disciples, if you love one Another.
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This turns the Christian Church into a School of wrangling Disputes, and makes men more concerned what they believe, than how they live;
This turns the Christian Church into a School of wrangling Disputes, and makes men more concerned what they believe, than how they live;
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this gives great offence to the World, representing the Christian Faith as very doubtful and uncertain,
this gives great offence to the World, representing the Christian Faith as very doubtful and uncertain,
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and Christianity it self as a great Disturber of the Peace of Mankind;
and Christianity it self as a great Disturber of the Peace of Mankind;
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this overthrows all Government and Discipline in the Church, and makes its Censures despised and scorned,
this overthrows all Government and Discipline in the Church, and makes its Censures despised and scorned,
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when the most profligate Sinners can shelter themselves in a Schism, and palliate or expiate their other Crimes by a factious Zeal;
when the most profligate Sinners can shelter themselves in a Schism, and palliate or expiate their other Crimes by a factious Zeal;
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and therefore, if ever we desire to see Christianity flourish, we must Pray heartily for Peace and Unity among Christians.
and Therefore, if ever we desire to see Christianity flourish, we must Pray heartily for Peace and Unity among Christians.
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But that we may the better understand what we are to Pray for, let us briefly enquire wherein the Unity of the Church consists;
But that we may the better understand what we Are to Pray for, let us briefly inquire wherein the Unity of the Church consists;
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and that is in the Unity of Faith, the Unity of Communion, and the Unity of Love and Charity. 1st. Unity of Faith:
and that is in the Unity of Faith, the Unity of Communion, and the Unity of Love and Charity. 1st. Unity of Faith:
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Whereby I do not understand, that all Christians must agree in all the Opinions and Speculations of Religion;
Whereby I do not understand, that all Christians must agree in all the Opinions and Speculations of Religion;
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it would be well if it could be so;
it would be well if it could be so;
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but this can never be, while men have such different Understandings and Abilities, such different Skill and Opportunities of enquiry;
but this can never be, while men have such different Understandings and Abilities, such different Skill and Opportunities of enquiry;
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but the Unity of Faith is secured by an Agreement in all the Fundamental Articles of Religion,
but the Unity of Faith is secured by an Agreement in all the Fundamental Articles of Religion,
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though a little varied in some nicer Speculations; which are like the different Features in mens Faces, which distinguish them from one another,
though a little varied in Some Nicer Speculations; which Are like the different Features in men's Faces, which distinguish them from one Another,
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but do not alter the Human Shape:
but do not altar the Human Shape:
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And this is the difference between the Disputes which divide Papists and Protestants, and the Disputes of Protestants among themselves:
And this is the difference between the Disputes which divide Papists and Protestants, and the Disputes of Protestants among themselves:
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The first subvert the Foundations of Christian Faith and Worship, and therefore these Differences can never be Accommodated and Reconciled;
The First subvert the Foundations of Christian Faith and Worship, and Therefore these Differences can never be Accommodated and Reconciled;
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they will not part with their Errors, and we must not embrace them, if we love our Souls;
they will not part with their Errors, and we must not embrace them, if we love our Souls;
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for as dear a thing as Peace is, we must not part with Truth for Peace.
for as dear a thing as Peace is, we must not part with Truth for Peace.
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But now the Disputes among all that are allowed to be Protestants, whatever mistakes there may be on any side, do not overthrow any necessary Article of the Christian Faith;
But now the Disputes among all that Are allowed to be Protestants, whatever mistakes there may be on any side, do not overthrow any necessary Article of the Christian Faith;
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and therefore the Unity of the Faith may be secured amidst all these Disputes.
and Therefore the Unity of the Faith may be secured amid all these Disputes.
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Some of these Disputes are only inconvenient Modes of speaking, and the difference is only in Words,
some of these Disputes Are only inconvenient Modes of speaking, and the difference is only in Words,
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when both Parties really mean the same thing;
when both Parties really mean the same thing;
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which, I believe, if all Heat and Passion were laid aside, would in a great measure appear to be the true State of that Protestant Controversy about Justification by Faith alone.
which, I believe, if all Heat and Passion were laid aside, would in a great measure appear to be the true State of that Protestant Controversy about Justification by Faith alone.
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Others are mere Philosophical Disputes, in which the Christian Faith is not peculiarly concerned, for they have been,
Others Are mere Philosophical Disputes, in which the Christian Faith is not peculiarly concerned, for they have been,
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and are disputed in all Religions;
and Are disputed in all Religions;
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such as the Controversy about God's Eternal Decrees, and the Power and Efficacy of Nature and Grace;
such as the Controversy about God's Eternal Decrees, and the Power and Efficacy of Nature and Grace;
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which is only a reviving of that old Philosophical Dispute about Necessity and Fate, and God's concourse with second Causes to produce their Effects.
which is only a reviving of that old Philosophical Dispute about Necessity and Fate, and God's concourse with second Causes to produce their Effects.
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And thus it is in some other Cases.
And thus it is in Some other Cases.
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Now methinks such Disputes as these, which do not properly belong to the Christian Faith, should not divide the Christian Church:
Now methinks such Disputes as these, which do not properly belong to the Christian Faith, should not divide the Christian Church:
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Let men dispute about them as Philosophers;
Let men dispute about them as Philosophers;
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but as Christians, let it suffice them to believe what Christ and his Apostles have plainly taught us;
but as Christians, let it suffice them to believe what christ and his Apostles have plainly taught us;
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t at is enough to carry us to Heaven; and methinks it should be enough to make us agree in the Way thither.
tO At is enough to carry us to Heaven; and methinks it should be enough to make us agree in the Way thither.
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As to Explain this more particularly, but very briefly:
As to Explain this more particularly, but very briefly:
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There is no good Protestant but will confess, That we are Justified only by the Merits of CHRIST's Death and Sacrifice,
There is no good Protestant but will confess, That we Are Justified only by the Merits of Christ's Death and Sacrifice,
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as the only Expiation and Atonement for our Sins.
as the only Expiation and Atonement for our Sins.
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That no works of Righteousness which we can do, can make Satisfaction to God for our Sins,
That no works of Righteousness which we can do, can make Satisfaction to God for our Sins,
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nor merit Eternal Life, which is the Gift of God.
nor merit Eternal Life, which is the Gift of God.
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That Christ is our only Saviour, and that he is the Saviour only of his Body or Church.
That christ is our only Saviour, and that he is the Saviour only of his Body or Church.
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That we are incorporated into the Body of Christ, and put into a state of Justification, by Faith and the Christian Sacraments.
That we Are incorporated into the Body of christ, and put into a state of Justification, by Faith and the Christian Sacraments.
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That no impenitent unreformed Sinner, though he do profess to believe in Christ, and be baptized, shall be saved by Him;
That no impenitent unreformed Sinner, though he do profess to believe in christ, and be baptised, shall be saved by Him;
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and therefore though Repentance and a Holy Life do not merit the Pardon of Sin,
and Therefore though Repentance and a Holy Life do not merit the Pardon of since,
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nor Eternal Rewards, yet they are necessarily required in all those who shall be forgiven and saved by Christ.
nor Eternal Rewards, yet they Are necessarily required in all those who shall be forgiven and saved by christ.
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This I say, all good Protestants agree in, and all this is plainly taught in Scripture;
This I say, all good Protestants agree in, and all this is plainly taught in Scripture;
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and whoever believes this, and practises accordingly, shall certainly be saved:
and whoever believes this, and practises accordingly, shall Certainly be saved:
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And what need is there then of reducing all this into Artificial Schemes, wherein Mens Fancies and Conceits differ? What necessity is there of disputing what the Office of Faith,
And what need is there then of reducing all this into Artificial Schemes, wherein Men's Fancies and Conceits differ? What necessity is there of disputing what the Office of Faith,
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or what the Efficacy of Works is in our Justification, when we all agree that we are saved only by the Mercy of God,
or what the Efficacy of Works is in our Justification, when we all agree that we Are saved only by the Mercy of God,
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and the Merits of Christ through Faith in his Blood, and the Exercise of Repentance and a holy Life? To understand the reason and order of things, conduces much to the beauty and perfection of Christian Knowledge;
and the Merits of christ through Faith in his Blood, and the Exercise of Repentance and a holy Life? To understand the reason and order of things, conduces much to the beauty and perfection of Christian Knowledge;
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but Men may be saved, and the Peace of the Church better secured, without such particular Determinations.
but Men may be saved, and the Peace of the Church better secured, without such particular Determinations.
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Thus all good Protestants agree, that all God's Works are known to him from the foundation of the World:
Thus all good Protestants agree, that all God's Works Are known to him from the Foundation of the World:
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That Christ is the Lamb slain from the foundation of the world: That God knows who are his, and always did so:
That christ is the Lamb slave from the Foundation of the world: That God knows who Are his, and always did so:
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That we are predestinated to the adoption of children by Iesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the beloved:
That we Are predestinated to the adoption of children by Iesus christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the Beloved:
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That we are predestinated according to the purpose of him, who worketh all things according to the counsel of his own will, 1. Ephes. 5, 6, 11. That when God comes to judge the World, he will appear infinitely just, and good, and merciful:That we Are predestinated according to the purpose of him, who works all things according to the counsel of his own will, 1. Ephesians 5, 6, 11. That when God comes to judge the World, he will appear infinitely just, and good, and merciful:
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That bad men shall have no reason to complain of God, and that good men shall have nothing to arrogate to themselves.
That bad men shall have no reason to complain of God, and that good men shall have nothing to arrogate to themselves.
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This secures the Glory of God; of his Wisdom, Goodness, Justice, Power, and Soveraignty;
This secures the Glory of God; of his Wisdom, goodness, justice, Power, and Sovereignty;
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and what need is there to enquire any farther into the Divine Decrees, than the Scripture has revealed;
and what need is there to inquire any farther into the Divine Decrees, than the Scripture has revealed;
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in the particular explication of which, when men follow their own Fancies, they vastly differ from each other, to the great disturbance of the Peace of the Church? We are assured by plain Testimonies of Scripture, That God desires not the death of a Sinner,
in the particular explication of which, when men follow their own Fancies, they vastly differ from each other, to the great disturbance of the Peace of the Church? We Are assured by plain Testimonies of Scripture, That God Desires not the death of a Sinner,
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but rather that he should return and live: That our destruction is of our selves:
but rather that he should return and live: That our destruction is of our selves:
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That all the good we do, is wholly owing to the Grace of God, who worketh in us both to will and to do of his own good pleasure:
That all the good we do, is wholly owing to the Grace of God, who works in us both to will and to do of his own good pleasure:
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That all the evil we do, is owing to our selves:
That all the evil we do, is owing to our selves:
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That every man is tempted, when he is drawn away of his own lust, and enticed;
That every man is tempted, when he is drawn away of his own lust, and enticed;
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then when lust hath conceived, it bringeth forth sin; and sin, when it is finished, bringeth forth death. then when lust hath conceived, it brings forth since; and since, when it is finished, brings forth death.
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This we all agree in, and this attributts the glory of all the good we do, to God;
This we all agree in, and this attributts the glory of all the good we do, to God;
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and the shame of all the evil we do, to our selves; this encourages us to do good in a confident assurance of the Divine Grace;
and the shame of all the evil we do, to our selves; this encourages us to do good in a confident assurance of the Divine Grace;
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and teaches bad men, that they must not think to excuse their wickedness by charging it on God:
and Teaches bad men, that they must not think to excuse their wickedness by charging it on God:
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And this is all that is necessary for us to know, because it is all that is needful to the purposes of Religion, and a holy Life.
And this is all that is necessary for us to know, Because it is all that is needful to the Purposes of Religion, and a holy Life.
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But when men frame this into Philosophical Hypotheses, they then divide as far from each other,
But when men frame this into Philosophical Hypotheses, they then divide as Far from each other,
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as East and West; and all the attempts of reconciling them is vain and fruitless, for there is no Medium to unite in.
as East and West; and all the attempts of reconciling them is vain and fruitless, for there is no Medium to unite in.
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The only way to Peace, is to silence all these Disputes, as matters which Mankind will never agree about,
The only Way to Peace, is to silence all these Disputes, as matters which Mankind will never agree about,
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and wherein Religion is no more concerned, than the Government of Kingdoms or States;
and wherein Religion is no more concerned, than the Government of Kingdoms or States;
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and on which the Salvation of our Souls no more depends, than the conduct of our Secular Affairs,
and on which the Salvation of our Souls no more depends, than the conduct of our Secular Affairs,
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or the preservation of this Mortal Life: For the dispute about Decrees; Predestination; God's Power over our Wills;
or the preservation of this Mortal Life: For the dispute about Decrees; Predestination; God's Power over our Wills;
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how God and Creatures produce the same Effect;
how God and Creatures produce the same Effect;
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what belongs to God, and what belongs to the Creature in every Action, (since in him we live and move);
what belongs to God, and what belongs to the Creature in every Actium, (since in him we live and move);
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concerns every thing else as well as Religion;
concerns every thing Else as well as Religion;
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and yet in all other cases, men let Philosophers dispute these Points, and quietly go about their Business,
and yet in all other cases, men let Philosophers dispute these Points, and quietly go about their Business,
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and do what is fit to be done, as if there were no Controversy about these matters;
and do what is fit to be done, as if there were no Controversy about these matters;
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and I cannot imagine why they should not do so in Religion too: Believe what is plainly taught, and do what is commanded;
and I cannot imagine why they should not do so in Religion too: Believe what is plainly taught, and do what is commanded;
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use the greatest Wisdom, and our utmost diligence in doing good, and depend upon the succours of the Divine Grace,
use the greatest Wisdom, and our utmost diligence in doing good, and depend upon the succours of the Divine Grace,
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and leave these Disputes to be decided at the day of Judgment, and that will decide them all.
and leave these Disputes to be decided At the day of Judgement, and that will decide them all.
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By this means I am sure most of the Disputes among Protestants, which have given the greatest Disturbance to the Church, would be for ever silenced,
By this means I am sure most of thee Disputes among Protestants, which have given the greatest Disturbance to the Church, would be for ever silenced,
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and Christian Religion would not be clogged, nor reproached with such Philosophical Controversies. 2ly, The Unity of Communion:
and Christian Religion would not be clogged, nor reproached with such Philosophical Controversies. 2ly, The Unity of Communion:
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and that consists in our worshipping God together:
and that consists in our worshipping God together:
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when we resort to the same Church to offer up our united Prayers and Thanksgivings to God,
when we resort to the same Church to offer up our united Prayers and Thanksgivings to God,
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and to partake of that holy Supper, which is the Sacrament and Symbol of our Union to Christ, and to each other:
and to partake of that holy Supper, which is the Sacrament and Symbol of our union to christ, and to each other:
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and this indeed is true Church-Unity, and it is greatly to be lamented, that men who profess the same Faith,
and this indeed is true Church-unity, and it is greatly to be lamented, that men who profess the same Faith,
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and agree in all the Essentials of Worship, should divide Communion, and refuse to Pray together,
and agree in all the Essentials of Worship, should divide Communion, and refuse to Pray together,
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and to Feast at the same holy Table of our Lord.
and to Feast At the same holy Table of our Lord.
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We cannot indeed Communicate with the Church of Rome, because they have corrupted the very Essentials of Christian Worship.
We cannot indeed Communicate with the Church of Rome, Because they have corrupted the very Essentials of Christian Worship.
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Most men do not understand their Prayers, and therefore cannot joyn in Prayer with them: they worship Images and Pictures, which is expresly forbidden by the second Commandment.
Most men do not understand their Prayers, and Therefore cannot join in Prayer with them: they worship Images and Pictures, which is expressly forbidden by the second Commandment.
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Instead of praying to God in the Name of our only Mediator and Advocate Jesus Christ, they have joyned other Intercessors with him;
Instead of praying to God in the Name of our only Mediator and Advocate jesus christ, they have joined other Intercessors with him;
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pray to Saints and Angels, and the Virgin Mary, to pray for them, and help them.
pray to Saints and Angels, and the Virgae Marry, to pray for them, and help them.
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They worship the Host, which we believe to be nothing but Bread and Wine as to the substance,
They worship the Host, which we believe to be nothing but Bred and Wine as to the substance,
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and therefore no Object of Worship;
and Therefore no Object of Worship;
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and turn the Sacramental Feast of Christ's Body and Blood into a propitiatory Sacrifice for the Living and the Dead.
and turn the Sacramental Feast of Christ's Body and Blood into a propitiatory Sacrifice for the Living and the Dead.
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Such a Worship as this we dare not joyn in, because it is Sinful and Idolatrous.
Such a Worship as this we Dare not join in, Because it is Sinful and Idolatrous.
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But the case is quite different among Protestants; they pray to the same God, in the only Name of the same Lord Jesus Christ;
But the case is quite different among Protestants; they pray to the same God, in the only Name of the same Lord jesus christ;
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put up the same Petitions, offer the same Thanksgivings and Praises, observe the same Divine Institutions, without any essential change and alteration,
put up the same Petitions, offer the same Thanksgivings and Praises, observe the same Divine Institutions, without any essential change and alteration,
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and yet cannot worship God together;
and yet cannot worship God together;
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as if it were an impious thing to put up the same Prayers, and to offer the same Praises to God in a pious,
as if it were an impious thing to put up the same Prayers, and to offer the same Praises to God in a pious,
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and grave, and well-composed Form of Words, which others do, it may be not so well and decently, in their conceived Prayers;
and grave, and well-composed From of Words, which Others do, it may be not so well and decently, in their conceived Prayers;
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as if the Devotion of the Communicant in receiving so inestimable a Blessing as the Sacramental Body and Blood of Christ upon his knees, were a prophanation of that Holy Feast;
as if the Devotion of the Communicant in receiving so inestimable a Blessing as the Sacramental Body and Blood of christ upon his knees, were a profanation of that Holy Feast;
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as if a white Linnen-Garment, which never underwent any Religious Conjurations, and is used only as a decent Habit, without any opinion of its Virtue or Sanctity, were a just reason to drive men out of the Church, from the Christian Communion of Prayers and Sacraments.
as if a white Linnen-Garment, which never underwent any Religious Conjurations, and is used only as a decent Habit, without any opinion of its Virtue or Sanctity, were a just reason to drive men out of the Church, from the Christian Communion of Prayers and Sacraments.
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These would be surprizing stories to any Christians in the World, who had never heard before of such Disputes among us.
These would be surprising stories to any Christians in the World, who had never herd before of such Disputes among us.
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Pray give me leave to speak my mind freely upon this occasion.
Pray give me leave to speak my mind freely upon this occasion.
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Upon the best and most impartial Inquiries and Observations I can make, I do in my Conscience believe the Church of England to be the most Apostolical and best Reformed Church in the World:
Upon the best and most impartial Inquiries and Observations I can make, I do in my Conscience believe the Church of England to be the most Apostolical and best Reformed Church in the World:
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I see no reason from the nature of things to make any material Alterations in her Doctrine, or Worship; and therefore;
I see no reason from the nature of things to make any material Alterations in her Doctrine, or Worship; and Therefore;
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I confess, it has given me very just Resentments to hear our Church charged with such unjust Imputations of Popery, Superstition, Idolatry, Will-worship,
I confess, it has given me very just Resentments to hear our Church charged with such unjust Imputations of Popery, Superstition, Idolatry, Will-worship,
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and what not, and to see a blind and furious Zeal ready to raze up the very Foundations of it.
and what not, and to see a blind and furious Zeal ready to raze up the very Foundations of it.
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It has often grieved me to see such a Church as this rent and torn by Schisms, which a man of ordinary prudence might easily foresee, would give great advantage to the common Enemy of the Protestant Faith.
It has often grieved me to see such a Church as this rend and torn by Schisms, which a man of ordinary prudence might Easily foresee, would give great advantage to the Common Enemy of the Protestant Faith.
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This and the care of mens Souls, and of their temporal Fortunes too, moved several Divines of this Church,
This and the care of men's Souls, and of their temporal Fortune's too, moved several Divines of this Church,
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when the Government thought fit to re-enforce the Laws of Uniformity, to examine and answer all the Arguments of our Dissenting Brethren, which they performed with that good Temper, with that perswasiveness and strength of Argument,
when the Government Thought fit to reinforce the Laws of Uniformity, to examine and answer all the Arguments of our Dissenting Brothers, which they performed with that good Temper, with that Persuasiveness and strength of Argument,
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as will be a Vindication of our Church to future Ages;
as will be a Vindication of our Church to future Ages;
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and I wish it may upon second thoughts, have yet a better effect upon those, who were not then perswaded:
and I wish it may upon second thoughts, have yet a better Effect upon those, who were not then persuaded:
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and this, I suppose, will not be called Persecution, much less can the many kind Offices they did in keeping off Ecclesiastical Censures, be called a Persecution.
and this, I suppose, will not be called Persecution, much less can the many kind Offices they did in keeping off Ecclesiastical Censures, be called a Persecution.
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And yet after all, when it is so apparent, that Prejudices are grown as obstinate as they are unreasonable;
And yet After all, when it is so apparent, that Prejudices Are grown as obstinate as they Are unreasonable;
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when not the reason of the thing, but the weakness of some, and the ill designs of others, require some compliance and condescension, we have reason to hope, that the CHURCH of ENGLAND, which at the beginning of the Reformation took such prudent are not to offend the Papist by going farther from them,
when not the reason of the thing, but the weakness of Some, and the ill designs of Others, require Some compliance and condescension, we have reason to hope, that the CHURCH of ENGLAND, which At the beginning of the Reformation took such prudent Are not to offend the Papist by going farther from them,
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than was necessary, will whenever it is likely to do good, condescend a great deal farther,
than was necessary, will whenever it is likely to do good, condescend a great deal farther,
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than it is necessary to Reform, to meet the Dissenter;
than it is necessary to Reform, to meet the Dissenter;
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for while the external Decency, Gravity, and Solemnity of Worship is secured, no wise and good Man will think much to change a changeable Ceremony,
for while the external Decency, Gravity, and Solemnity of Worship is secured, no wise and good Man will think much to change a changeable Ceremony,
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when it will heal the Breaches and Divisions of the Church:
when it will heal the Breaches and Divisions of the Church:
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and let us all heartily Pray to GOD, that there may be this good and peaceable Disposition of Mind in all Conformists and Non-conformists, towards a happy Re-union;
and let us all heartily Pray to GOD, that there may be this good and peaceable Disposition of Mind in all Conformists and nonconformists, towards a happy Reunion;
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and all considering Men will think it time to lay aside such little Disputes, when it is not merely the Church of England, nor any particular Sect of Protestants, whose Ruin is aimed at, but the whole Protestant FAITH.
and all considering Men will think it time to lay aside such little Disputes, when it is not merely the Church of England, nor any particular Sect of Protestants, whose Ruin is aimed At, but the Whole Protestant FAITH.
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3ly, Another kind of Unity is Love and Charity, and a mutual forbearance.3ly, another kind of Unity is Love and Charity, and a mutual forbearance.
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This I confess is a very difficult thing, when the Dispute runs so high as to divide Christian Communion;
This I confess is a very difficult thing, when the Dispute runs so high as to divide Christian Communion;
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for it seems in effect to declare Men to be Heathens and Publicans, when we refuse to Worship GOD with them:
for it seems in Effect to declare Men to be heathens and Publicans, when we refuse to Worship GOD with them:
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and few Men can bear this, when so dear an Interest is concerned, as the Salvation of their Souls.
and few Men can bear this, when so dear an Interest is concerned, as the Salvation of their Souls.
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And the truth is, that Forbearance St. Paul so often mentions, was to preserve Men of different attainments,
And the truth is, that Forbearance Saint Paul so often mentions, was to preserve Men of different attainments,
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and different apprehensions, in the Unity of the Church, not to countenance their Schisms and Separations.
and different apprehensions, in the Unity of the Church, not to countenance their Schisms and Separations.
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But yet, since we are fallen into such unhappy Circumstances, that a great many Men, whom we have reason to hope, are in other respects very good Christians,
But yet, since we Are fallen into such unhappy circumstances, that a great many Men, whom we have reason to hope, Are in other respects very good Christians,
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and such as our common Saviour will receive with all their Infirmities, are involved in a Schism, let us still treat them as Christian Brethren, pay all that Kindness and Respect to them, which is due to the Members of Christ, to the Children of the same Father,
and such as our Common Saviour will receive with all their Infirmities, Are involved in a Schism, let us still Treat them as Christian Brothers, pay all that Kindness and Respect to them, which is due to the Members of christ, to the Children of the same Father,
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and the Heirs of the same Promises.
and the Heirs of the same Promises.
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The good Order and Government, and the wholesome Laws and Constitutions of a Church, must not be presently Sacrificed to the Scruples of every good,
The good Order and Government, and the wholesome Laws and Constitutions of a Church, must not be presently Sacrificed to the Scruples of every good,
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but it may be ignorant and indiscreet Christian;
but it may be ignorant and indiscreet Christian;
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but yet in our Treatment of them, we must consider, whether we have not reason to think, that Christ will own them with all their Faults;
but yet in our Treatment of them, we must Consider, whither we have not reason to think, that christ will own them with all their Faults;
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and if we have reason to believe, that Christ will own them, we ought also to own them,
and if we have reason to believe, that christ will own them, we ought also to own them,
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and pay such Kindness to them as is due to all sincere Christians, tho under some Mistakes.
and pay such Kindness to them as is due to all sincere Christians, though under Some Mistakes.
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Now I am very confident, after all the Heats that have been between the Church of England and Dissenters,
Now I am very confident, After all the Heats that have been between the Church of England and Dissenters,
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neither of them will Damn each other upon account of such Differences as are between them:
neither of them will Damn each other upon account of such Differences as Are between them:
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no Church of Englandman will say, that to Pray Extempore, to Baptize without the Sign of the Cross, to Officiate without a Surplice, to Receive the Sacrament Sitting, are damning Sins;
no Church of Englandman will say, that to Pray Extempore, to Baptise without the Signen of the Cross, to Officiate without a Surplice, to Receive the Sacrament Sitting, Are damning Sins;
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and I believe there are very few, if any of our Dissenters, that will say, That the contrary Practise is Damning;
and I believe there Are very few, if any of our Dissenters, that will say, That the contrary practice is Damning;
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and then there may be good Christians on both sides;
and then there may be good Christians on both sides;
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and those who are so, ought to love one another, as Members of the same Body of CHRIST,
and those who Are so, ought to love one Another, as Members of the same Body of CHRIST,
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though divided in their external Communion by some unhappy Differences. Schism indeed we do say, is a damning Sin;
though divided in their external Communion by Some unhappy Differences. Schism indeed we do say, is a damning since;
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but there may be Divisions where there is not always the guilt and formality of Schism;
but there may be Divisions where there is not always the guilt and formality of Schism;
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and we hope this is the Case of all good Men, who separate from the Church, through some invincible Prejudices and Prepossessions.
and we hope this is the Case of all good Men, who separate from the Church, through Some invincible Prejudices and Prepossessions.
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This shews what great reason we have to love one another, notwithstanding such dividing Disputes;
This shows what great reason we have to love one Another, notwithstanding such dividing Disputes;
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but if we would practise this true Christian Charity, we must take care, that these Differences do not grow up into personal Hatreds and Animosities.
but if we would practise this true Christian Charity, we must take care, that these Differences do not grow up into personal Hatreds and Animosities.
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Mens Opinions and Practices may differ, and while they dispute fairly, they may be Friends still;
Men's Opinions and Practices may differ, and while they dispute fairly, they may be Friends still;
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but when Selflove, Honour, Reputation, and Interest, is engaged in the Quarrel, this makes the Enmity mortal,
but when Self-love, Honour, Reputation, and Interest, is engaged in the Quarrel, this makes the Enmity Mortal,
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and they must Ruin one another, though they both fall together.
and they must Ruin one Another, though they both fallen together.
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This I am sure is not the Zeal which descends from above, which is pure and peaceable, gentle and easy to been treated.
This I am sure is not the Zeal which descends from above, which is pure and peaceable, gentle and easy to been treated.
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2. The Peace of the Church signifies its Preservation from the Oppression and Persecution of its Enemies:
2. The Peace of the Church signifies its Preservation from the Oppression and Persecution of its Enemies:
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For the Church never wants Enemies, though their Power be not always equal;
For the Church never Wants Enemies, though their Power be not always equal;
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and this, I presume I need not perswade you to Pray for, for you are all sensible what an advantage this is.
and this, I presume I need not persuade you to Pray for, for you Are all sensible what an advantage this is.
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There is none of you would choose Racks and Tortures, a Gibbet or a Stake, these are grievous things to Flesh and Blood, the very thoughts of which make us tremble:
There is none of you would choose Racks and Tortures, a Gibbet or a Stake, these Are grievous things to Flesh and Blood, the very thoughts of which make us tremble:
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though immortal Life, and the Joys and Pleasures of GOD's Presence, are an abundant Recompence for the loss of this present Life,
though immortal Life, and the Joys and Pleasures of GOD's Presence, Are an abundant Recompense for the loss of this present Life,
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and all the Sufferings of this World;
and all the Sufferings of this World;
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yet it is a very difficult Tryal, even to the best Men, who when they see it a coming, cannot but Pray with the Importunity of an Agony,
yet it is a very difficult Trial, even to the best Men, who when they see it a coming, cannot but Pray with the Importunity of an Agony,
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as our SAVIOUR did, Lord, let this Cup pass from me.
as our SAVIOUR did, Lord, let this Cup pass from me.
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Though good Men prefer their future Hopes before all present Things, yet their Life, their Ease, their Liberties, their Estates, are valuable things too,
Though good Men prefer their future Hope's before all present Things, yet their Life, their Ease, their Liberties, their Estates, Are valuable things too,
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and all Men would be glad to get to Heaven without meeting with such a Storm by the way.
and all Men would be glad to get to Heaven without meeting with such a Storm by the Way.
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Especially if it be such a Storm as threatens the very Ruin of the Church,
Especially if it be such a Storm as threatens the very Ruin of the Church,
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and of the true Religion, to subvert the Faith of many professed Christians, to entail Ignorance, Infidelity,
and of the true Religion, to subvert the Faith of many professed Christians, to entail Ignorance, Infidelity,
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or monstrous Errors on our Posterity;
or monstrous Errors on our Posterity;
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in such a case the love of our Religion, of our Country, of our Posterity, will make us raise our Hearts and our Voices to Heaven, in our fervent and passionate Prayers for the peace of Ierusalem.
in such a case the love of our Religion, of our Country, of our Posterity, will make us raise our Hearts and our Voices to Heaven, in our fervent and passionate Prayers for the peace of Ierusalem.
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And if we do heartily Pray for the peace of Ierusalem, methinks we should not Sacrifice our Religion to private Animosities:
And if we do heartily Pray for the peace of Ierusalem, methinks we should not Sacrifice our Religion to private Animosities:
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GOD forbid, were it in my power, and had I never so little kindness for Dissenters, that I should ever embrace any Proposals which would Ruin all the Dissenters in England, and the Protestant Religion into the bargain;
GOD forbid, were it in my power, and had I never so little kindness for Dissenters, that I should ever embrace any Proposals which would Ruin all the Dissenters in England, and the Protestant Religion into the bargain;
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and I doubt they are no Protestant Dissenters who would be contented to Ruin the CHURCH of ENGLAND, though they introduce Popery,
and I doubt they Are no Protestant Dissenters who would be contented to Ruin the CHURCH of ENGLAND, though they introduce Popery,
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and set up the Church of Rome in its stead. Thus I have shewn you, what that Peace is, which we must Pray for;
and Set up the Church of Rome in its stead. Thus I have shown you, what that Peace is, which we must Pray for;
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and I need not add many words in the second place, to shew you, how necessary Prayer is to obtain these Blessings;
and I need not add many words in the second place, to show you, how necessary Prayer is to obtain these Blessings;
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for not to insist now on those common Topicks, of the necessity of Prayer in general,
for not to insist now on those Common Topicks, of the necessity of Prayer in general,
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and its Power and Efficacy to obtain our Requests of GOD;
and its Power and Efficacy to obtain our Requests of GOD;
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I shall desire you only to consider, that this Peace is such a Blessing, as none but GOD can bestow,
I shall desire you only to Consider, that this Peace is such a Blessing, as none but GOD can bestow,
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and therefore we ought to pray for it.
and Therefore we ought to pray for it.
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1. As for Unity and Peace among our selves, this Saint Paul expresly prays for, 15 Rom. 5, 6. Now the God of patience and consolation grant you to be likeminded one towards another, according to Christ Iesus, that ye may with one mind and one mouth glorify God,
1. As for Unity and Peace among our selves, this Saint Paul expressly prays for, 15 Rom. 5, 6. Now the God of patience and consolation grant you to be Likeminded one towards Another, according to christ Iesus, that you may with one mind and one Mouth Glorify God,
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even the Father of our Lord Iesus Christ: for it is God that maketh men to be of a mind.even the Father of our Lord Iesus christ: for it is God that makes men to be of a mind.
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Whoever considers the unruly passions of men, their different capacities and understandings, and different interests, will not wonder that the best Arguments,
Whoever considers the unruly passion of men, their different capacities and understandings, and different interests, will not wonder that the best Arguments,
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and the most obliging Arts, do not always prevail; but God can still our passions, enlighten our minds, over-rule our interests, remove our prejudices,
and the most obliging Arts, do not always prevail; but God can still our passion, enlighten our minds, overrule our interests, remove our prejudices,
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and unite and reconcile the most distant persons:
and unite and reconcile the most distant Persons:
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and not to take notice now of that power he has over our Wills, and his immediate applications to our Minds and Spirits, he many times effects this by some external and visible Providences.
and not to take notice now of that power he has over our Wills, and his immediate applications to our Minds and Spirits, he many times effects this by Some external and visible Providences.
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The Gaol and the Stake presently reconciled the Differences between those two excellent Bishops and Martyrs, RIDLEY and HOOPER, who before disputed fiercely about some Ceremonies, as we have done;
The Gaol and the Stake presently reconciled the Differences between those two excellent Bishops and Martyrs, RIDLEY and HOOPER, who before disputed fiercely about Some Ceremonies, as we have done;
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and I pray God grant us so much Christian prudence and temper, that we may not need such means to reconcile us;
and I pray God grant us so much Christian prudence and temper, that we may not need such means to reconcile us;
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and we have great reason to hope this, since the Divine Providence has in a great measure already removed the Prejudices on both sides,
and we have great reason to hope this, since the Divine Providence has in a great measure already removed the Prejudices on both sides,
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and convinc'd us, that we are not at such a distance from each other as our Enemies would have us,
and convinced us, that we Are not At such a distance from each other as our Enemies would have us,
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and as it may be, we thought our selves to be.
and as it may be, we Thought our selves to be.
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Dissenters, I hope, are by this time very well Satisfied, that the Church of England has no inclination to Popery; and we have reason to acknowledge, that the Body of Dissenters (for some private Intriguers on either side do not deserve our notice,
Dissenters, I hope, Are by this time very well Satisfied, that the Church of England has no inclination to Popery; and we have reason to acknowledge, that the Body of Dissenters (for Some private Intriguers on either side do not deserve our notice,
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nor to be thought on either side) have not such an irreconcileable Hatred to the Church of England, as to sacrifice her to a Popish Interest;
nor to be Thought on either side) have not such an Irreconcilable Hatred to the Church of England, as to sacrifice her to a Popish Interest;
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and this bids fair for a good Understanding between us; and let us pray to God to continue and perfect it.
and this bids fair for a good Understanding between us; and let us pray to God to continue and perfect it.
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2. As for the Preservation of the Church from the Oppression and Persecution of her Enemies, this is God's care too;
2. As for the Preservation of the Church from the Oppression and Persecution of her Enemies, this is God's care too;
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and many times nothing but an All-seeing, Vigilant and Omnipotent Providence can secure her.
and many times nothing but an All-seeing, Vigilant and Omnipotent Providence can secure her.
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Many times their Designs are laid deep and low, full of Intriegue and Artifice, unknown to all men but themselves,
Many times their Designs Are laid deep and low, full of Intrigue and Artifice, unknown to all men but themselves,
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as it was in the Gunpowder Treason, when our King, and Nobles, and Senators, were designed as a rich Sacrifice to a furious and Antichristian Zeal;
as it was in the Gunpowder Treason, when our King, and Nobles, and Senators, were designed as a rich Sacrifice to a furious and Antichristian Zeal;
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but when the wicked plotteth against the just, and gnasheth on him with his teeth, the Lord shall laugh at him,
but when the wicked plotteth against the just, and gnasheth on him with his teeth, the Lord shall laugh At him,
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for he seeth that his day is coming, 37. Psal. 12, 13. Let us then Pray heartily to God, that he would reconcile our Differences and Divisions,for he sees that his day is coming, 37. Psalm 12, 13. Let us then Pray heartily to God, that he would reconcile our Differences and Divisions,
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and restore Peace and Unity to his Church;
and restore Peace and Unity to his Church;
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that he would defend us from all the Plots and Machinations of our Enemies, that we being delivered from all Persecutions, may evermore give thanks unto him in his Holy Church, through Iesus Christ our Lord;
that he would defend us from all the Plots and Machinations of our Enemies, that we being Delivered from all Persecutions, may evermore give thanks unto him in his Holy Church, through Iesus christ our Lord;
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To whom with the Father and the Holy Ghost, be Honour, Glory, and Power, now and for ever. Amen.
To whom with the Father and the Holy Ghost, be Honour, Glory, and Power, now and for ever. Amen.
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SERMON II. Preach'd at the Funeral of the Reverend Benjamin Calamy, D. D. and late Minister of St. Lawrence Iewry, London, Jan. 7. 1685 / 6 24 Matth. 45, 46.
SERMON II Preached At the Funeral of the Reverend Benjamin Calamy, D. D. and late Minister of Saint Lawrence Iewry, London, Jan. 7. 1685 / 6 24 Matthew 45, 46.
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Who then is a Faithful and Wise servant whom his Lord hath made Ruler over his Houshold, to give them meat in due season?
Who then is a Faithful and Wise servant whom his Lord hath made Ruler over his Household, to give them meat in due season?
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Blessed is that servant, whom his Lord when he cometh, shall find so doing.
Blessed is that servant, whom his Lord when he comes, shall find so doing.
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IN this and the foregoing Chapter, our Saviour acquaints his Disciples with the Signs and Prognosticks of his coming;
IN this and the foregoing Chapter, our Saviour acquaints his Disciples with the Signs and Prognostics of his coming;
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which plainly have a double aspect, both upon his coming to destroy Ierusalem, and upon his coming to judge the World:
which plainly have a double aspect, both upon his coming to destroy Ierusalem, and upon his coming to judge the World:
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But the application he makes of it, is of universal use;
But the application he makes of it, is of universal use;
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Watch therefore, for ye know not what hour your Lord doth come, v. 42. which is excellent advice, in what sense soever we understand the coming of our Lord;Watch Therefore, for you know not what hour your Lord does come, v. 42. which is excellent Advice, in what sense soever we understand the coming of our Lord;
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for the coming of our Lord signifies his coming to take account of us, and whether we apply this to the Hour of our Death,
for the coming of our Lord signifies his coming to take account of us, and whither we apply this to the Hour of our Death,
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or to the last Day of Judgment, still it concerns us to watch:
or to the last Day of Judgement, still it concerns us to watch:
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that is, to be always diligent and careful in doing our Duty, and discharging that Trust which is committed to us, that whenever our Lord comes, we may give up our Accounts with joy.
that is, to be always diligent and careful in doing our Duty, and discharging that Trust which is committed to us, that whenever our Lord comes, we may give up our Accounts with joy.
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The Words, I have now read to you, concern the Apostles of Christ, and their Successors, the Bishops and Pastors of the Church, who are as much obliged to this watchfulness,
The Words, I have now read to you, concern the Apostles of christ, and their Successors, the Bishops and Pastors of the Church, who Are as much obliged to this watchfulness,
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as any other sort of Persons, because as they have a greater Trust, so they have a greater Account to give.
as any other sort of Persons, Because as they have a greater Trust, so they have a greater Account to give.
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This we learn from 12 Luke 42, 43 ver.
This we Learn from 12 Lycia 42, 43 ver.
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where our Saviour having given that general advice to all his Disciples, to watch for the coming of their Lord, St. Peter particularly enquires,
where our Saviour having given that general Advice to all his Disciples, to watch for the coming of their Lord, Saint Peter particularly enquires,
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how far he, and the rest of the Apostles were concerned in it:
how Far he, and the rest of the Apostles were concerned in it:
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Lord, speakest thou this parable unto us, or even to all? ver. 41. To which our Saviour answers, Who then is that faithful and wise steward, whom • … is Lord shall make Ruler of his Houshold, to give them their portion of meat in due season? Blessed is that servant, whom his Lord, Lord, Speakest thou this parable unto us, or even to all? ver. 41. To which our Saviour answers, Who then is that faithful and wise steward, whom • … is Lord shall make Ruler of his Household, to give them their portion of meat in due season? Blessed is that servant, whom his Lord,
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when he cometh shall find so doing. when he comes shall find so doing.
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Wherein our Saviour does particularly apply that general Advice to his Apostles and their Successors, his Servants, Stewards, and Ministers of the Gospel:
Wherein our Saviour does particularly apply that general advice to his Apostles and their Successors, his Servants, Stewards, and Ministers of the Gospel:
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and indeed those particular expressions which are here used do sufficiently acquaint us, to whom this Advice belongs.
and indeed those particular expressions which Are Here used do sufficiently acquaint us, to whom this advice belongs.
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We need not question, who is here meant by the Lord, which is the peculiar Title of Christ in the New Testament, and it is as evident, what this Houshold is, which is the Church of Christ, The House and Temple of the living God, The Houshold of Faith, The Houshold of God.
We need not question, who is Here meant by the Lord, which is the peculiar Title of christ in the New Testament, and it is as evident, what this Household is, which is the Church of christ, The House and Temple of the living God, The Household of Faith, The Household of God.
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And Christ is said to be Faithful as a Son, or Lord, over his own House, whose House are we, if we • … ld fast the confidence,
And christ is said to be Faithful as a Son, or Lord, over his own House, whose House Are we, if we • … Lord fast the confidence,
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and the rejoycing of the hope firm unto the end, in distinction from Moses, who was Faithful as a Servant. and the rejoicing of the hope firm unto the end, in distinction from Moses, who was Faithful as a Servant.
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The Rulers of the Houshold, or the Stewards in St. Luke, are the Apostles, Bishops, Presbyters, who are the Governours of the Church, NONLATINALPHABET the Overseers, the Ministers of Christ, the Stewards of the Mysteries of God.
The Rulers of the Household, or the Stewards in Saint Lycia, Are the Apostles, Bishops, Presbyters, who Are the Governors of the Church, the Overseers, the Ministers of christ, the Stewards of the Mysteres of God.
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The Meat, which they are to give in Season, is the Word of Life, which with respect to the different degrees and perfection of Knowledge is compared to Milk, and to strong Meat: and therefore they are commanded to feed the Flock, to preach the Word, to be instant in season, out of season;
The Meat, which they Are to give in Season, is the Word of Life, which with respect to the different Degrees and perfection of Knowledge is compared to Milk, and to strong Meat: and Therefore they Are commanded to feed the Flock, to preach the Word, to be instant in season, out of season;
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to reprove, rebuke, exhort with all long-suffering and doctrine. to reprove, rebuke, exhort with all long-suffering and Doctrine.
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This is sufficient to shew you, that my Text does principally concern the Bishops and Ministers of the Church, who are in an eminent manner the Servants of Christ in the Instruction and Government of his Church, which is his House;
This is sufficient to show you, that my Text does principally concern the Bishops and Ministers of the Church, who Are in an eminent manner the Servants of christ in the Instruction and Government of his Church, which is his House;
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and in speaking to these words, I shall observe this following method. I.
and in speaking to these words, I shall observe this following method. I.
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Consider the Duty of Gospel-Bishops and Pastors, which is to Feed, and to Govern the Houshold of Christ. II. The Qualifications of Gospel-Ministers, which are Faithfulness and Prudence, a Faithful and Wise servant. III.
Consider the Duty of Gospel-Bishops and Pastors, which is to Feed, and to Govern the Household of christ. II The Qualifications of Gospel ministers, which Are Faithfulness and Prudence, a Faithful and Wise servant. III.
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The great rewards of such men, Blessed is that servant.
The great rewards of such men, Blessed is that servant.
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I. The Duty of Gospel Ministers, whether Bishops or others, and that consists of two parts. 1. To Feed. 2. To Govern the Houshold or Church of Christ.
I. The Duty of Gospel Ministers, whither Bishops or Others, and that consists of two parts. 1. To Feed. 2. To Govern the Household or Church of christ.
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They are appointed Rulers of his Houshold, to give them meat in due season. 1. To Feed the Flock of Christ.
They Are appointed Rulers of his Household, to give them meat in due season. 1. To Feed the Flock of christ.
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This command Christ gave to Peter, and repeated it three times;
This command christ gave to Peter, and repeated it three times;
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Simon, son of Ionas, lovest thou me more than these? then feed my lambs, feed my sheep. Simon, son of Ionas, Lovest thou me more than these? then feed my Lambs, feed my sheep.
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Now to Feed, signifies to instruct men in the Knowledge of Christ, for Knowledge is the proper food and nourishment of the Soul, by which it grows in Spiritual Wisdom, and all Vertue and Goodness;
Now to Feed, signifies to instruct men in the Knowledge of christ, for Knowledge is the proper food and nourishment of the Soul, by which it grows in Spiritual Wisdom, and all Virtue and goodness;
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and is as necessary to our Spiritual Life, as natural food is to the Life of our Bodies.
and is as necessary to our Spiritual Life, as natural food is to the Life of our Bodies.
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This is life eternal, saith our Saviour, to know Thee the only true God, and Iesus Christ, whom thou hast sent. This is life Eternal, Says our Saviour, to know Thee the only true God, and Iesus christ, whom thou hast sent.
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For this reason our Saviour appointed Stewards and Dispensers of the Mysteries of his Kingdom, whose whole business it should be to study the Divine Will themselves, and to instruct others.
For this reason our Saviour appointed Stewards and Dispensers of the Mysteres of his Kingdom, whose Whole business it should be to study the Divine Will themselves, and to instruct Others.
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For this is a knowledge which must be taught;
For this is a knowledge which must be taught;
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Nature may instruct us in the Being of a God, and the differences between good and evil,
Nature may instruct us in the Being of a God, and the differences between good and evil,
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and the plain Rules of Morality;
and the plain Rules of Morality;
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but the Mysteries of the Kingdom, the whole oeconomy of mans Salvation by Jesus Christ, is to be known only by Revelation.
but the Mysteres of the Kingdom, the Whole economy of men Salvation by jesus christ, is to be known only by Revelation.
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Christ came down from Heaven to reveal this to us, and he instructed his Apostles,
christ Come down from Heaven to reveal this to us, and he instructed his Apostles,
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and his Apostles by their Preaching and Writings instructed the Church, and have left us a standing Rule of Faith and Manners;
and his Apostles by their Preaching and Writings instructed the Church, and have left us a standing Rule of Faith and Manners;
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but yet it is necessary, that there should be some Men peculiarly devoted to the Service of Religion, the study of the Scriptures,
but yet it is necessary, that there should be Some Men peculiarly devoted to the Service of Religion, the study of the Scriptures,
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and the Work of the Ministry, to instruct and teach those who have neither leisure not opportunities for enquiry,
and the Work of the Ministry, to instruct and teach those who have neither leisure not opportunities for enquiry,
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nor capacity to learn without a Guide, which is the case of the generality of Christians;
nor capacity to Learn without a Guide, which is the case of the generality of Christians;
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especially since Religion has been clogged with such infinite Disputes, and there has been so much art used to make the plainest truths difficult, obscure,
especially since Religion has been clogged with such infinite Disputes, and there has been so much art used to make the Plainest truths difficult, Obscure,
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and uncertain, to corrupt the Christian Faith, and to make it comply with mens sensual Lusts, or secular Interests.
and uncertain, to corrupt the Christian Faith, and to make it comply with men's sensual Lustiest, or secular Interests.
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A Guide and Instructor is absolutely necessary, when there are so many Turnings and Labyrinths, wherein men may lose themselves, and their way to Heaven.
A Guide and Instructor is absolutely necessary, when there Are so many Turnings and Labyrinths, wherein men may loose themselves, and their Way to Heaven.
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But though there were no Disputes in Religion, no difficulty in understanding it, though all men were agreed about the way to Heaven,
But though there were no Disputes in Religion, no difficulty in understanding it, though all men were agreed about the Way to Heaven,
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though the meanest Christian understood the Mysteries of Christianity, as well as the greatest Divine,
though the Meanest Christian understood the Mysteres of Christianity, as well as the greatest Divine,
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yet there would be constant need of a Spiritual Guide, while men are apt to be unmindful of their Duty,
yet there would be constant need of a Spiritual Guide, while men Are apt to be unmindful of their Duty,
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and careless in the Practice of it.
and careless in the Practice of it.
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The work of an Evangelical Pastor is not meerly to instruct the Ignorant, but to exhort, to reprove, to admonish, to watch over the Lives and Manners of Christians, to make seasonable Applications to their Consciences, to administer Comfort to afflicted Spirits, to excite and quicken the slothful,
The work of an Evangelical Pastor is not merely to instruct the Ignorant, but to exhort, to reprove, to admonish, to watch over the Lives and Manners of Christians, to make seasonable Applications to their Consciences, to administer Comfort to afflicted Spirits, to excite and quicken the slothful,
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and to encourage the fearful and timerous, and to assist and direct men in their Spiritual Warfare,
and to encourage the fearful and timorous, and to assist and Direct men in their Spiritual Warfare,
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how to obtain a glorious victory over the World and the Flesh.
how to obtain a glorious victory over the World and the Flesh.
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This is to feed the Flock of Christ, and to give them Meat in due season, to instruct them in those things of which they are ignorant,
This is to feed the Flock of christ, and to give them Meat in due season, to instruct them in those things of which they Are ignorant,
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and to put them in mind of those things which they already know, that their Faith may be turned into a principle of life and action,
and to put them in mind of those things which they already know, that their Faith may be turned into a principle of life and actium,
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and this heavenly Food may be digested into Blood and Spirits, to the edifying of the Body of Christ in all Christian Graces and Vertues.
and this heavenly Food may be digested into Blood and Spirits, to the edifying of the Body of christ in all Christian Graces and Virtues.
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2. Another part of the Ministerial Office consists in Acts of Discipline and Government;
2. another part of the Ministerial Office consists in Acts of Discipline and Government;
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Christ has made these Ministers and Servants, Rulers over his houshold. No Society can be preserved, without Order and Government, which is as absolutely necessary in the Church, as in the State.
christ has made these Ministers and Servants, Rulers over his household. No Society can be preserved, without Order and Government, which is as absolutely necessary in the Church, as in the State.
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Christ is the Head of the Church, the Husband, the Shepherd, the Lord, which are all names of Authority and Power;
christ is the Head of the Church, the Husband, the Shepherd, the Lord, which Are all names of authority and Power;
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and the Church is his Body, his Spouse, his Flock, his Houshold, and Family, which are names of Subjection,
and the Church is his Body, his Spouse, his Flock, his Household, and Family, which Are names of Subjection,
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and denote a regular and orderly Society;
and denote a regular and orderly Society;
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but Christ has now left this World, and does not visibly appear among us, to direct and govern the Affairs of his Church;
but christ has now left this World, and does not visibly appear among us, to Direct and govern the Affairs of his Church;
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he is ascended into Heaven, where he sits at the right hand of God, and exerciseth an invisible Power and Providence for the defence and preservation of his Church on Earth:
he is ascended into Heaven, where he sits At the right hand of God, and Exerciseth an invisible Power and Providence for the defence and preservation of his Church on Earth:
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He governs us by his Laws, and by his Spirit, and by his Ministers: for when he ascended on high, he led captivity captive, and gave gifts to men.
He governs us by his Laws, and by his Spirit, and by his Ministers: for when he ascended on high, he led captivity captive, and gave Gifts to men.
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And he gave some, Apostles, and some, Prophets: and some, Evangelists, and some, Pastors and Teachers.
And he gave Some, Apostles, and Some, prophets: and Some, Evangelists, and Some, Pastors and Teachers.
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For the Perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ:
For the Perfecting of the Saints, for the work of the Ministry, for the edifying of the body of christ:
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Till we all come in the unity of the Faith, and of the knowledge of the Son of God, to a perfect man,
Till we all come in the unity of the Faith, and of the knowledge of the Son of God, to a perfect man,
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unto the measure of the stature of the fulness of Christ. unto the measure of the stature of the fullness of christ.
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When our Saviour was risen from the dead, he tells his Disciples, All power is given unto me both in Heaven and in Earth. Go ye therefore,
When our Saviour was risen from the dead, he tells his Disciples, All power is given unto me both in Heaven and in Earth. Go you Therefore,
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and teach all Nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost:
and teach all nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost:
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Teaching them to observe all things whatsoever I have commanded you: and lo, I am with you alway, even unto the end of the World. Teaching them to observe all things whatsoever I have commanded you: and lo, I am with you always, even unto the end of the World.
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This is their Commission to p• … ach the Gospel, and to govern his Church;
This is their Commission to p• … Ach the Gospel, and to govern his Church;
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which was not meerly a personal Commission to the Apostles, but extends to all their Successors,
which was not merely a personal Commission to the Apostles, but extends to all their Successors,
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as appears from Christ's promise to be with them in the discharge of this Ministerial Authority to the end of the World.
as appears from Christ's promise to be with them in the discharge of this Ministerial authority to the end of the World.
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Thus St. Iohn acquaints us, that Christ after his Resurrection appeared to his Apostles, when they were met together,
Thus Saint John acquaints us, that christ After his Resurrection appeared to his Apostles, when they were met together,
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and said unto them, Peace be unto you, as my Father hath sent me, so send I you.
and said unto them, Peace be unto you, as my Father hath sent me, so send I you.
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And as he had said this, he breathed on them, and said unto them, Receive ye the Holy Ghost.
And as he had said this, he breathed on them, and said unto them, Receive you the Holy Ghost.
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Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained. This invested them with Authority;Whose soever Sins you remit, they Are remitted unto them; and whose soever Sins you retain, they Are retained. This invested them with authority;
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but then the actual communication of Power, which, especially at that time, was necessary to the discharge of their Office, was reserved for the descent of the Holy Ghost;
but then the actual communication of Power, which, especially At that time, was necessary to the discharge of their Office, was reserved for the descent of the Holy Ghost;
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and therefore our Saviour commanded them, Not to depart from Ierusalem, but to wait for the promise of the Father, that is, the gift of the Holy Ghost.
and Therefore our Saviour commanded them, Not to depart from Ierusalem, but to wait for the promise of the Father, that is, the gift of the Holy Ghost.
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For says he, Ye shall receive power after that the Holy Ghost is come upon you, and ye shall be witnesses unto me both in Ierusalem,
For Says he, You shall receive power After that the Holy Ghost is come upon you, and you shall be Witnesses unto me both in Ierusalem,
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and in all Iudea, and in Sam• … a, and unto the uttermost parts of the Earth. and in all Iudea, and in Sam• … a, and unto the uttermost parts of the Earth.
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And accordingly we find, that during the time of the Apostles, the Supreme Authority of the Church was in their hands, which they committed to their successors ▪ and has ever since been exercised by Christian Bishops and Presbyters, with regard to their different Order and Power.
And accordingly we find, that during the time of the Apostles, the Supreme authority of the Church was in their hands, which they committed to their Successors ▪ and has ever since been exercised by Christian Bishops and Presbyters, with regard to their different Order and Power.
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But what is this Power which Christ hath given to his Ministers? They have no Rods,
But what is this Power which christ hath given to his Ministers? They have no Rods,
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nor Axes, as secular Princes have, to compel men to the Faith of Christ, and to force their obedience.
nor Axes, as secular Princes have, to compel men to the Faith of christ, and to force their Obedience.
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No, this is contrary to the Genius and Spirit of Christianity. If men will be Infidels, if they will be wicked, we cannot help it:
No, this is contrary to the Genius and Spirit of Christianity. If men will be Infidels, if they will be wicked, we cannot help it:
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For though we walk in the flesh, we do not war after the flesh: For though we walk in the Flesh, we do not war After the Flesh:
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For the weapons of our warfare are not carnal, such as earthly Princes use, but mighty through God, to the pulling down of strong holds, casting down imaginations,
For the weapons of our warfare Are not carnal, such as earthly Princes use, but mighty through God, to the pulling down of strong holds, casting down Imaginations,
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and every high thing that exalteth it self against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. and every high thing that Exalteth it self against the knowledge of God, and bringing into captivity every Thought to the Obedience of christ.
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Our Saviour in my Text acquaints us what this Power and Authority is; he makes them Rulers over his Houshold, to give them meat in due season.
Our Saviour in my Text acquaints us what this Power and authority is; he makes them Rulers over his Household, to give them meat in due season.
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This is the Authority Christ hath given to his Ministers, to instruct, to exhort, to advise, to admonish, to reprove,
This is the authority christ hath given to his Ministers, to instruct, to exhort, to Advice, to admonish, to reprove,
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and that with sharpness too, when there is occasion for it, according to the power which the Lord hath given to edification, and not to destruction; as St. Paul speaks.
and that with sharpness too, when there is occasion for it, according to the power which the Lord hath given to edification, and not to destruction; as Saint Paul speaks.
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But what Authority is this? May not every Christian do the same? Is it not the duty of us all,
But what authority is this? May not every Christian do the same? Is it not the duty of us all,
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as we are able, to instruct, exhort, reprove one another? Yes, it is; and I would to God it were more generally practised:
as we Are able, to instruct, exhort, reprove one Another? Yes, it is; and I would to God it were more generally practised:
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but yet every private Christian cannot do this with the Authority of a Bishop, or a Gospel-Minister:
but yet every private Christian cannot do this with the authority of a Bishop, or a Gospel minister:
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The Instructions and Exhortations of private Christians, are acts of Friendship and Charity;
The Instructions and Exhortations of private Christians, Are acts of Friendship and Charity;
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and the obligation to it, is that mutual concernment and sympathy which the Members of the same Body ought to have for each other:
and the obligation to it, is that mutual concernment and Sympathy which the Members of the same Body ought to have for each other:
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in Gospel-Ministers it is an act of Authority, like the Censures of a Father, a Magistrate, or a Judge.
in Gospel ministers it is an act of authority, like the Censures of a Father, a Magistrate, or a Judge.
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We do not pretend indeed, as St. Paul speaks, to have dominion over your Faith, to exercise a kind of Soveraign Authority, to oblige you to belive any thing meerly because we say it;
We do not pretend indeed, as Saint Paul speaks, to have dominion over your Faith, to exercise a kind of Sovereign authority, to oblige you to believe any thing merely Because we say it;
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but yet our Authority is such, that if in the exercise of our Office we explain the Articles of Faith and Rules of Life to you, it lays an indispesanble Obligation upon you, carefully to examine what we say,
but yet our authority is such, that if in the exercise of our Office we explain the Articles of Faith and Rules of Life to you, it lays an indispesanble Obligation upon you, carefully to examine what we say,
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and not to reject it, without plain and manifest evidence, that what we teach you is not agreeable to the Will of God revealed in the Scriptures.
and not to reject it, without plain and manifest evidence, that what we teach you is not agreeable to the Will of God revealed in the Scriptures.
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For when we come in the Name and Authority of Christ, that man who rejects our Message, without being sure that we exceed our Commission, rejects the Authority by which we act;
For when we come in the Name and authority of christ, that man who rejects our Message, without being sure that we exceed our Commission, rejects the authority by which we act;
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and he that despiseth, despiseth not man, but God.
and he that despises, despises not man, but God.
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It is our Work and our Commission to instruct you, and it is your Duty to be instructed;
It is our Work and our Commission to instruct you, and it is your Duty to be instructed;
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and whoever shall wantonly reject any Doctrines which do not suit with his humour and interest,
and whoever shall wantonly reject any Doctrines which do not suit with his humour and Interest,
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or oppose some popular mistakes and prejudices against the Instructions of his Guide, or turn away his ear from instruction,
or oppose Some popular mistakes and prejudices against the Instructions of his Guide, or turn away his ear from instruction,
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and heap to himself Teachers, having itching ears, such a man must give a severe account of this neglect and contempt to the great Bishop and Shepherd of Souls.
and heap to himself Teachers, having itching ears, such a man must give a severe account of this neglect and contempt to the great Bishop and Shepherd of Souls.
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While we are careful to discharge our Office in pursuance of that Trust our Great Master hath committed to us, what our Saviour tells his Apostles is true of the meanest of us all;
While we Are careful to discharge our Office in pursuance of that Trust our Great Master hath committed to us, what our Saviour tells his Apostles is true of the Meanest of us all;
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He that heareth you, heareth me: and he that despiseth you, despiseth me: and he that despiseth me, despiseth him that sent me. He that hears you, hears me: and he that despises you, despises me: and he that despises me, despises him that sent me.
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The like may be said of the Exhortations, and Counsels, and Directions, and Reproofs, of our Spiritual Guides, they carry great Authority with them;
The like may be said of the Exhortations, and Counsels, and Directions, and Reproofs, of our Spiritual Guides, they carry great authority with them;
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they are not like the private Admonitions of our Friends, who exhort and reprove out of kindness,
they Are not like the private Admonitions of our Friends, who exhort and reprove out of kindness,
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and their particular concernment for us:
and their particular concernment for us:
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To reject such Counsels as these, does mightily aggravate our sin and our condemnation, as every thing does, which makes our sin more wilful and obstinate;
To reject such Counsels as these, does mightily aggravate our since and our condemnation, as every thing does, which makes our since more wilful and obstinate;
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but to reject the Counsels and Reproofs of our Guide, is a new act of disobedience to that Authority which Christ has set in his Church.
but to reject the Counsels and Reproofs of our Guide, is a new act of disobedience to that authority which christ has Set in his Church.
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Whether you will hear, or whether you will obey, we must exhort, reprove, advise;
Whither you will hear, or whither you will obey, we must exhort, reprove, Advice;
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and wo be to us, if we do not, and wo be to those who will not hear, who will not obey.
and woe be to us, if we do not, and woe be to those who will not hear, who will not obey.
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Our great Master looks upon this as a contempt of his own Authority, and this is all the Authority we have.
Our great Master looks upon this as a contempt of his own authority, and this is all the authority we have.
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We cannot force you to obey our Counsels or Reproofs, but ours and your Master will severely punish you, if you do not.
We cannot force you to obey our Counsels or Reproofs, but ours and your Master will severely Punish you, if you do not.
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In a word, the Instructions, Reproofs, and Censures of Christ's Ministers, carry such Authority with them, that they can receive into,
In a word, the Instructions, Reproofs, and Censures of Christ's Ministers, carry such authority with them, that they can receive into,
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or shut out of the Communion of the Church, which is the only visible state of Salvation.
or shut out of the Communion of the Church, which is the only visible state of Salvation.
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Remission of sins, and eternal Life, is ordinarily to be had only in the visible Communion of the Church,
Remission of Sins, and Eternal Life, is ordinarily to be had only in the visible Communion of the Church,
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and therefore the Power of Receiving into the Church by Baptism, and of Casting out of the Church by Excommunication, which is the only Authority Christ hath given to these Rulers of his Houshold, to receive in and cast out of his Family, is called a Power of Remitting or Retaining sins,
and Therefore the Power of Receiving into the Church by Baptism, and of Casting out of the Church by Excommunication, which is the only authority christ hath given to these Rulers of his Household, to receive in and cast out of his Family, is called a Power of Remitting or Retaining Sins,
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because the forgiveness of Sins is to be had only in the Communion of the Church,
Because the forgiveness of Sins is to be had only in the Communion of the Church,
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and no man belongs to the invisible Church, who does not live in Communion with the visible Church, when it may be had.
and no man belongs to the invisible Church, who does not live in Communion with the visible Church, when it may be had.
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The Authority of Christ's Ministers is to feed those who are of his Houshold, to give them their meat in due season,
The authority of Christ's Ministers is to feed those who Are of his Household, to give them their meat in due season,
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and to judge who shall belong to this Houshold, who shall be received in, or cast out of Christ's Family:
and to judge who shall belong to this Household, who shall be received in, or cast out of Christ's Family:
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This is the highest Act of Church-Authority on Earth, and the only Sanction of all our instructions, counsels, and reproofs;
This is the highest Act of Church-authority on Earth, and the only Sanction of all our instructions, Counsels, and reproofs;
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and therefore this Authority is not intrusted with every Gospel-Minister, but is committed to the chief Governours of the Church, the Bishops, who succeed into the ordinary Apostolical Power.
and Therefore this authority is not Entrusted with every Gospel minister, but is committed to the chief Governors of the Church, the Bishops, who succeed into the ordinary Apostolical Power.
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II. Let us now consider the due Qualifications which are required in Gospel-Ministers, and they are two:
II Let us now Consider the due Qualifications which Are required in Gospel ministers, and they Are two:
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Faithfulness and Prudence, Who is that Faithful and Wise servant? First, Faithfulness: Now Faithfulness in a Servant consists in being true to his Trust;
Faithfulness and Prudence, Who is that Faithful and Wise servant? First, Faithfulness: Now Faithfulness in a Servant consists in being true to his Trust;
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and when this is applied to Preaching the Gospel, it signifies, that he is extremely careful to publish the whole Mind and Will of God;
and when this is applied to Preaching the Gospel, it signifies, that he is extremely careful to publish the Whole Mind and Will of God;
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which as it concerns us in this Age, includes these following Rules:
which as it concerns us in this Age, includes these following Rules:
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1. To be careful to acquaint our selves with the Will of God, that we may be Scribes which are instructed unto the Kingdom of Heaven, who are like unto a man that is an housholder, which bringeth forth out of his treasure things new and old.
1. To be careful to acquaint our selves with the Will of God, that we may be Scribes which Are instructed unto the Kingdom of Heaven, who Are like unto a man that is an householder, which brings forth out of his treasure things new and old.
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The Priests lips must preserve Knowledge, but we must first have it, before we can teach it others;
The Priests lips must preserve Knowledge, but we must First have it, before we can teach it Others;
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and since none of us now pretend to immediate Inspirations, this is a work 〈 ◊ 〉 difficulty and labour,
and since none of us now pretend to immediate Inspirations, this is a work 〈 ◊ 〉 difficulty and labour,
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and requires as much faithfulness in our Studies, as in the Pulpit.
and requires as much faithfulness in our Studies, as in the Pulpit.
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It is no argument of Faithfulness, whatever it may be of Diligence, to run like Ahimaaz without Tidings, to vent some crude and indigested thoughts for the Oracles of God.
It is no argument of Faithfulness, whatever it may be of Diligence, to run like Ahimaaz without Tidings, to vent Some crude and indigested thoughts for the Oracles of God.
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2. Faithfulness requires us to preach nothing for the Will of God, but what we are sure to be so;
2. Faithfulness requires us to preach nothing for the Will of God, but what we Are sure to be so;
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to deliver no Message, but what we have received in Commission;
to deliver no Message, but what we have received in Commission;
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not to indulge our own private conjectures and fancies, nor think to mend and sublimate Religion by Philosophical Speculations,
not to indulge our own private Conjectures and fancies, nor think to mend and sublimate Religion by Philosophical Speculations,
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but to content our selves with the simplicity of the Gospel, to Preach Christ Jesus, and him crucified.
but to content our selves with the simplicity of the Gospel, to Preach christ jesus, and him Crucified.
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Nothing has done greater mischief to Religion, than when the very Teachers of it have been ambitious to be Wise above what is written.
Nothing has done greater mischief to Religion, than when the very Teachers of it have been ambitious to be Wise above what is written.
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All the Articles of the Christian Faith, as distinguisht from the Principles of Natural Religion, can be known only by Revelation;
All the Articles of the Christian Faith, as distinguished from the Principles of Natural Religion, can be known only by Revelation;
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and therefore there is no reasoning about them any farther, than to know what is revealed, and what is not revealed;
and Therefore there is no reasoning about them any farther, than to know what is revealed, and what is not revealed;
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for whatever is more than this, is so uncertain, and so useless, that it is not worth the knowing.
for whatever is more than this, is so uncertain, and so useless, that it is not worth the knowing.
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Since we preach in the Name, and by the Authority of Christ, we ought not to instruct our People in any thing but what we have his Authority for,
Since we preach in the Name, and by the authority of christ, we ought not to instruct our People in any thing but what we have his authority for,
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for this is to exceed our Commission. Other nice Speculations may entertain us in private Conversation;
for this is to exceed our Commission. Other Nicaenae Speculations may entertain us in private Conversation;
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but when we preach in the Name of Christ, let us onely preach his Gospel, and teach them to observe and do whatsoever he hath commanded us.
but when we preach in the Name of christ, let us only preach his Gospel, and teach them to observe and do whatsoever he hath commanded us.
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3. Faithfulness requires, that we preach the whole Will of God;
3. Faithfulness requires, that we preach the Whole Will of God;
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that we instruct men in all the Articles of the Christian Faith, especially where there is any apparent and present danger of a mistake;
that we instruct men in all the Articles of the Christian Faith, especially where there is any apparent and present danger of a mistake;
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and that we teach them every part of their Duty to God and men, especially such Duties as they are most unwilling to learn, and most averse to practice.
and that we teach them every part of their Duty to God and men, especially such Duties as they Are most unwilling to Learn, and most averse to practice.
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This is an essential part of Faithfulness, and requires no small courage too.
This is an essential part of Faithfulness, and requires no small courage too.
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There are no times so bad, no hearers so captious, but they will very well bear some general commendations of Religion,
There Are no times so bad, no hearers so captious, but they will very well bear Some general commendations of Religion,
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or some common Topicks about Virtue or Vice;
or Some Common Topicks about Virtue or Vice;
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which are of great use too, especially in such a scep• … cal and unbelieving Age as this.
which Are of great use too, especially in such a scep• … call and unbelieving Age as this.
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But a faithful discharge of our Ministry requires somewhat more;
But a faithful discharge of our Ministry requires somewhat more;
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a particular application to the Consciences of men, according to their wants and necessities, not so much to consult what will please them,
a particular application to the Consciences of men, according to their Wants and necessities, not so much to consult what will please them,
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as what will do them good.
as what will do them good.
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It mightily concerns a Gospel-Minister, as far as he can, to maintain a fair reputation in the world;
It mightily concerns a Gospel minister, as Far as he can, to maintain a fair reputation in the world;
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but a good name is nothing worth, when we can do no good by it,
but a good name is nothing worth, when we can do no good by it,
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when we cannot get or maintain a good name without neglecting our Duty, or betraying the Souls of men.
when we cannot get or maintain a good name without neglecting our Duty, or betraying the Souls of men.
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I had a thousand times rather, that men should reproach and revile me for instructing them in such Duties,
I had a thousand times rather, that men should reproach and revile me for instructing them in such Duties,
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as they cannot with patience hear of, than that they should commend me for my silence.
as they cannot with patience hear of, than that they should commend me for my silence.
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It is hard to live in any Age, wherein there are not some popular Errors, or some popular Vices to be corrected;
It is hard to live in any Age, wherein there Are not Some popular Errors, or Some popular Vices to be corrected;
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and it is a very dangerous thing to meddle with any thing that is popular.
and it is a very dangerous thing to meddle with any thing that is popular.
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But what is danger to that man, who is in a greater danger by the neglect of his Duty? Shall any man call himself a Minister of the Gospel,
But what is danger to that man, who is in a greater danger by the neglect of his Duty? Shall any man call himself a Minister of the Gospel,
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and a Servant of Jesus Christ, and in such an Age, as we now live in, be ashamed or afraid to censure or confute the Errors of Popery or Fanaticism,
and a Servant of jesus christ, and in such an Age, as we now live in, be ashamed or afraid to censure or confute the Errors of Popery or Fanaticism,
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or to reprove Schism and Faction, because they are very popular Vices? Let a man so account of us, as the ministers of Christ,
or to reprove Schism and Faction, Because they Are very popular Vices? Let a man so account of us, as the Ministers of christ,
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and stewards of the mysteries of God. Moreover, it is required in stewards that a man be found faithful.
and Stewards of the Mysteres of God. Moreover, it is required in Stewards that a man be found faithful.
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But with me it is a very small thing that I should be judged of you, or of man's judgment: as St. Paul speaks.But with me it is a very small thing that I should be judged of you, or of Man's judgement: as Saint Paul speaks.
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When we leave out several Flocks, it will be infinite satisfaction to us, to be able to say,
When we leave out several Flocks, it will be infinite satisfaction to us, to be able to say,
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as St. Paul did to the Asian Bishops;
as Saint Paul did to the Asian Bishops;
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I take you to record this day, that I am pure from the blood of all men. I take you to record this day, that I am pure from the blood of all men.
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For I have not shunned to declare to you all the counsel of God. Secondly, Prudence is as necessary in a Gospel-Minister, as Faithfulness is:For I have not shunned to declare to you all the counsel of God. Secondly, Prudence is as necessary in a Gospel minister, as Faithfulness is:
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By Prudence I do not mean Cunning and Subtilty, artificial Insinuations and Addresses, which are more like the Arts of Seducers,
By Prudence I do not mean Cunning and Subtlety, artificial Insinuations and Addresses, which Are more like the Arts of Seducers,
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than of Gospel-Ministers, Who by good words, and fai• … speeches deceive the hearts of the simple.
than of Gospel ministers, Who by good words, and fai• … Speeches deceive the hearts of the simple.
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Prudence will not allow us in the neglect of any part of our Duty, whate• … er the event be;
Prudence will not allow us in the neglect of any part of our Duty, whate• … er the event be;
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but we must renounce • … he hidden things of dishonesty, not walk• … ng in craftiness,
but we must renounce • … he hidden things of dishonesty, not walk• … ng in craftiness,
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nor handling the word of God deceitfully, but by manifestation of • … he truth, commending our selves to eve• … y mans conscience in the sight of God. nor handling the word of God deceitfully, but by manifestation of • … he truth, commending our selves to eve• … y men conscience in the sighed of God.
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Wisdom and Prudence, as it is con• … istent with Faithfulness and Honesty • … n the discharge of our Trust, can signify no more but this;
Wisdom and Prudence, as it is con• … istent with Faithfulness and Honesty • … n the discharge of our Trust, can signify no more but this;
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To instruct, Exhort, Perswade, and perform all the parts and offices of a Gospel-Minister, in such a manner as may render our • … nstructions and perswasions most effectual;
To instruct, Exhort, Persuade, and perform all the parts and Offices of a Gospel minister, in such a manner as may render our • … nstructions and persuasions most effectual;
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to take the most convenient seasons, when men are most apt to be wrought on; to teach them such things as are of most present use to them;
to take the most convenient seasons, when men Are most apt to be wrought on; to teach them such things as Are of most present use to them;
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to use such Arguments as are most likely to prevail;
to use such Arguments as Are most likely to prevail;
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to avoid all unnecessary provocations, when the Duty it self, which we are to teach them is not the matter of the provocation;
to avoid all unnecessary provocations, when the Duty it self, which we Are to teach them is not the matter of the provocation;
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for if men will be provoked with hearing of their Duty, there is no help for that.
for if men will be provoked with hearing of their Duty, there is no help for that.
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Prudence never dispences with any part of our Duty, but directs to the best way of doing it:
Prudence never dispenses with any part of our Duty, but directs to the best Way of doing it:
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a Faithful Servant does what he is commanded, and a Wise Servant does it in the most effectual manner. III. The last part of my Text concerns the great Rewards of such Faithful and Wise Servants;
a Faithful Servant does what he is commanded, and a Wise Servant does it in the most effectual manner. III. The last part of my Text concerns the great Rewards of such Faithful and Wise Servants;
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Blessed is that servant. What this Reward is, we are not here particularly told. All good men, we know, shall be very blessed and happy in the other World,Blessed is that servant. What this Reward is, we Are not Here particularly told. All good men, we know, shall be very blessed and happy in the other World,
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and we may reasonably presume, that Christ, who is the great Judge of the World, has reserved some peculiar marks of honour for his immediate Servants:
and we may reasonably presume, that christ, who is the great Judge of the World, has reserved Some peculiar marks of honour for his immediate Servants:
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This he plainly intimates to us, in that distinction he makes between the reward of a Prophet, and of a righteous man:
This he plainly intimates to us, in that distinction he makes between the reward of a Prophet, and of a righteous man:
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He that receiveth a prophet in the name of a prophet, shall receive a prophets reward: and he that receiveth a righteous man in the name of a righteous man, shall receive a righteous mans reward. He that receives a Prophet in the name of a Prophet, shall receive a Prophets reward: and he that receives a righteous man in the name of a righteous man, shall receive a righteous men reward.
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Our reward in Heaven will bear some proportion to the nature of our Work, and to that service we do for God in this World.
Our reward in Heaven will bear Some proportion to the nature of our Work, and to that service we do for God in this World.
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Now we cannot do any more acceptable service, than to serve God in the Gospel of his Son;
Now we cannot do any more acceptable service, than to serve God in the Gospel of his Son;
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to use our utmost endeavours to propagate Religion in the World, and to make other men wise, and good, and happy.
to use our utmost endeavours to propagate Religion in the World, and to make other men wise, and good, and happy.
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Our Saviour • … imself came into the World on this ve• … y design,
Our Saviour • … imself Come into the World on this ve• … y Design,
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and was advanc'd to the • … ght Hand of Glory and Power, as a • … eward of it;
and was advanced to the • … ght Hand of Glory and Power, as a • … eward of it;
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and those who are work• … rs together with him, as St. Paul speaks, will receive some proportionable reward • … lso.
and those who Are work• … rs together with him, as Saint Paul speaks, will receive Some proportionable reward • … lso.
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The faithful discharge of this Duty is a work of infinite care and difficulty, that it made an Apostle himself cry out, Who is sufficient for these things!
The faithful discharge of this Duty is a work of infinite care and difficulty, that it made an Apostle himself cry out, Who is sufficient for these things!
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It requires the exercise of great care, • … nd great prudence, and great patience; It requires the exercise of great care, • … and great prudence, and great patience;
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it is abundantly enough to employ our whole time and thoughts either in studying the Will of God,
it is abundantly enough to employ our Whole time and thoughts either in studying the Will of God,
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or in attending the publick Ministries of Religion, or in private Addresses and Applications to men who want our Advice and Counsel;
or in attending the public Ministries of Religion, or in private Addresses and Applications to men who want our advice and Counsel;
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we must contentedly bear all the Affronts and Insolencies of bad men, the Frowardness and Peevishness of many profess'd Christians, the Gainsayings and Contradictions of sinners.
we must contentedly bear all the Affronts and Insolences of bad men, the Frowardness and Peevishness of many professed Christians, the Gainsayings and Contradictions of Sinners.
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We must go on and persevere in our Work, though our Persons and our Ministry be despised:
We must go on and persevere in our Work, though our Persons and our Ministry be despised:
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when we are reviled, we must bless: when persecuted, we must suffer: when defamed, we must entreat: when we Are reviled, we must bless: when persecuted, we must suffer: when defamed, we must entreat:
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yea though we are made as the filth of the world, and the off-scouring of all things.
yea though we Are made as the filth of the world, and the offscouring of all things.
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This is not very pleasing to flesh and blood, but the harder the work is, the greater will our reward be,
This is not very pleasing to Flesh and blood, but the harder the work is, the greater will our reward be,
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if we be found faithful and wise Servants.
if we be found faithful and wise Servants.
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Nay, there is no Work does so ennoble the Mind as this, and qualifie us for an excellent Reward.
Nay, there is no Work does so ennoble the Mind as this, and qualify us for an excellent Reward.
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No man can faithfully discharge this Work, but it must purge and refine his Mind, and set him vastly above this World, and the little Concernments of it:
No man can faithfully discharge this Work, but it must purge and refine his Mind, and Set him vastly above this World, and the little Concernments of it:
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It gives us a more clear distinct comprehensive knowledge of God and divine things, which is an Angelical perfection of the Mind and Understanding;
It gives us a more clear distinct comprehensive knowledge of God and divine things, which is an Angelical perfection of the Mind and Understanding;
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and he must be a strange man, who can be so constantly employed in the Contemplation of God,
and he must be a strange man, who can be so constantly employed in the Contemplation of God,
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and the things which relate to another and a better life, and not find his Soul ravish'd with those unseen and unspeakable Glories;
and the things which relate to Another and a better life, and not find his Soul ravished with those unseen and unspeakable Glories;
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who is so constantly employed in taking care of other mens Souls, and takes no care of his own;
who is so constantly employed in taking care of other men's Souls, and Takes no care of his own;
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who is so frequent in his Devotions, as the very nature of our Work. exacts from us, and not live a most divine and heavenly life:
who is so frequent in his Devotions, as the very nature of our Work. exacts from us, and not live a most divine and heavenly life:
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There are indeed some, who in the most Divine Employment are no great Examples of such a divine Conversation;
There Are indeed Some, who in the most Divine Employment Are no great Examples of such a divine Conversation;
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but I fear they will not be • … ound in the number of these faithful and wise servants.
but I Fear they will not be • … owned in the number of these faithful and wise Servants.
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Whoever heartily applies himself to the care of Souls, will in the first place take care of his own;
Whoever heartily Applies himself to the care of Souls, will in the First place take care of his own;
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and the faithful discharge of this Duty, will raise us so much above the ordinary Level and Attainments of Christians,
and the faithful discharge of this Duty, will raise us so much above the ordinary Level and Attainments of Christians,
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as will prepare us for a greater Reward, and advance us to a more perfect state of Glory.
as will prepare us for a greater Reward, and advance us to a more perfect state of Glory.
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Nay, that immediate Relation we stand in to Christ, who is the Soveraign Lord and Judge of the World,
Nay, that immediate Relation we stand in to christ, who is the Sovereign Lord and Judge of the World,
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if we approve our selves faithful and wise Servants, will secure us of a more excellent Reward.
if we approve our selves faithful and wise Servants, will secure us of a more excellent Reward.
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The Church on Earth and the Church in Heaven, is but one Church, one Houshold and Family;
The Church on Earth and the Church in Heaven, is but one Church, one Household and Family;
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and those whom he has made Rulers of his Houshold here, to whom he has committed the greatest places of Trust and Dignity, need not fear being degraded in the other World,
and those whom he has made Rulers of his Household Here, to whom he has committed the greatest places of Trust and Dignity, need not Fear being degraded in the other World,
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if they adorn their Office, and faithfully discharge their Trust here:
if they adorn their Office, and faithfully discharge their Trust Here:
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and therefore our Saviour tells his Apostles, Verily I say unto you, that ye which have followed me in the regeneration,
and Therefore our Saviour tells his Apostles, Verily I say unto you, that you which have followed me in the regeneration,
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when the Son of man shall sit in the Throne of his glory, ye also shall sit upon twelve Thrones, judging the twelve Tribes of Israel: when the Son of man shall fit in the Throne of his glory, you also shall fit upon twelve Thrones, judging the twelve Tribes of Israel:
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that is, that their Reward and Glory in the other World, should answer to that place of Trust,
that is, that their Reward and Glory in the other World, should answer to that place of Trust,
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and Power, and Dignity, which they had in the Church on Earth; and this Promise is no more peculiar to the Apostles, than their Office was.
and Power, and Dignity, which they had in the Church on Earth; and this Promise is no more peculiar to the Apostles, than their Office was.
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In a word, If we consider what the state of the other World is, and who is King there, that it is the blessed Jesus, our Great High Priest, King of Salem, or the new Ierusalem, and Priest of the most High God,
In a word, If we Consider what the state of the other World is, and who is King there, that it is the blessed jesus, our Great High Priest, King of Salem, or the new Ierusalem, and Priest of the most High God,
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how mean and contemptible soever our Office is thought here, we need not doubt but the Scene will be mightily chang'd,
how mean and contemptible soever our Office is Thought Here, we need not doubt but the Scene will be mightily changed,
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when we come into that Kingdom where the King is a High Priest.
when we come into that Kingdom where the King is a High Priest.
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Let this then, beloved Brethren of the Clergy, be a mighty Encouragement to us to be very diligent and faithful in the discharge of this great Trust;
Let this then, Beloved Brothers of the Clergy, be a mighty Encouragement to us to be very diligent and faithful in the discharge of this great Trust;
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whatever Difficulties we meet with, whatever Scorns, Reproaches, or Sufferings, it is but expecting a while,
whatever Difficulties we meet with, whatever Scorns, Reproaches, or Sufferings, it is but expecting a while,
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and our Lord will come, and his Reward is with him:
and our Lord will come, and his Reward is with him:
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and blessed, for ever blessed, is that Servant, whom his Lord when 〈 ◊ 〉 cometh shall find so doing.
and blessed, for ever blessed, is that Servant, whom his Lord when 〈 ◊ 〉 comes shall find so doing.
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Yea blessed, for ever blessed, as my • … ext gives us reason to hope, is this • … ur dear Brother, whose Remains lie • … ere before us, who when his Lord • … ame, was found thus doing.
Yea blessed, for ever blessed, as my • … Ext gives us reason to hope, is this • … ur dear Brother, whose Remains lie • … ere before us, who when his Lord • … ame, was found thus doing.
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We • … ay lament the loss of so kind a Relation, so true a Friend,
We • … ay lament the loss of so kind a Relation, so true a Friend,
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so faithful a Pastor, and Fellow-labourer, according to the several interests we had in him;
so faithful a Pastor, and Fellow-laborer, according to the several interests we had in him;
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but he, blessed Soul, has fought a good Fight, and finished his course, and kept the • … aith,
but he, blessed Soul, has fought a good Fight, and finished his course, and kept the • … aith,
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and is now gone to receive a Crown of Righteousness, a Crown of Immortality and Glory.
and is now gone to receive a Crown of Righteousness, a Crown of Immortality and Glory.
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He is now gone to that great Bishop and Shepherd of Souls, whose Flock he has so carefully and diligently fed,
He is now gone to that great Bishop and Shepherd of Souls, whose Flock he has so carefully and diligently fed,
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and whose wandring and stragling Sheep he has reduced into the Fold;
and whose wandering and straggling Sheep he has reduced into the Fold;
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To that kind Shepherd who laid down his life for his Sheep, and therefore will not fail to reward those who have spent their lives,
To that kind Shepherd who laid down his life for his Sheep, and Therefore will not fail to reward those who have spent their lives,
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and were ready to have sacrificed them too, for the service of Souls.
and were ready to have sacrificed them too, for the service of Souls.
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When we speak of so great a Man, it is below his Character to mention such things as would be thought considerable Attainments in meaner persons;
When we speak of so great a Man, it is below his Character to mention such things as would be Thought considerable Attainments in meaner Persons;
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though indeed a truly great Man does nothing meanly.
though indeed a truly great Man does nothing meanly.
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A great Mind gives a peculiar grace and decency to common Actions, as it was easy to observe in his very mirth and freest Humours, that he never gave the Reins out of his hands,
A great Mind gives a peculiar grace and decency to Common Actions, as it was easy to observe in his very mirth and Freest Humours, that he never gave the Reins out of his hands,
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but governed himself by the strictest Rules of Prudence and Religion.
but governed himself by the Strictest Rules of Prudence and Religion.
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But I shall confine my self to the subject of my Text, and consider him only as a faithful and wise Steward, and therefore have very little to add;
But I shall confine my self to the Subject of my Text, and Consider him only as a faithful and wise Steward, and Therefore have very little to add;
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for I doubt not, but you who knew him, especially you who have enjoyed the benefit of his Ministry,
for I doubt not, but you who knew him, especially you who have enjoyed the benefit of his Ministry,
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and have lived under his Care and Conduct, have already applied what I have discoursed on this Argument, to your deceased Pastor;
and have lived under his Care and Conduct, have already applied what I have discoursed on this Argument, to your deceased Pastor;
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and would I have Chosen any particular man to have drawn the Character by, of a wise and faithful Steward, there are not many men I should sooner have thought on,
and would I have Chosen any particular man to have drawn the Character by, of a wise and faithful Steward, there Are not many men I should sooner have Thought on,
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than Dr. Calamy to have been the Pattern.
than Dr. Calamy to have been the Pattern.
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That he did take care to give you Meat in due season, I need not tell you, because you all know it.
That he did take care to give you Meat in due season, I need not tell you, Because you all know it.
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If Preaching in season and out of season, if publick Instructions and private Applications, where they were needful or desired, be feed the Flock of Christ,
If Preaching in season and out of season, if public Instructions and private Applications, where they were needful or desired, be feed the Flock of christ,
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and to give • … eat to his Houshold and Family, this • … e did,
and to give • … eat to his Household and Family, this • … e did,
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and that very faithfully and • … isely too.
and that very faithfully and • … isely too.
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In the first place, he took care • … o inform himself, and to furnish • … is own Mind with all useful know• … edge;
In the First place, he took care • … oh inform himself, and to furnish • … is own Mind with all useful know• … edge;
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and his constant Preaching, though without any vain affectation of Learning, which serves onely to amuse, not to instruct, did sufficiently discover • … oth his natural and acquired Abilities.
and his constant Preaching, though without any vain affectation of Learning, which serves only to amuse, not to instruct, did sufficiently discover • … oath his natural and acquired Abilities.
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He had a clear and distinct apprehension of things, an easy and manly Rhetorick, strong Sense conveyed to the mind in familiar words, good Reasons inspired with a decent Passion, which did not onely teach but move and transport the Hearers,
He had a clear and distinct apprehension of things, an easy and manly Rhetoric, strong Sense conveyed to the mind in familiar words, good Reasons inspired with a decent Passion, which did not only teach but move and transport the Hearers,
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and at the same time gave both light and heat: for indeed he was a good man, which is necessary to make a good Preacher;
and At the same time gave both Light and heat: for indeed he was a good man, which is necessary to make a good Preacher;
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he had an inward vital sense of Religion, and that animated his discourses with the same Divine Passions which he felt in himself.
he had an inward vital sense of Religion, and that animated his discourses with the same Divine Passion which he felt in himself.
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He did not entertain his Hearers with School Subtilties, or a conjectural Divinity, with such thin and airy Speculations,
He did not entertain his Hearers with School Subtleties, or a conjectural Divinity, with such thin and airy Speculations,
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as can neither be seen, nor felt, nor understood;
as can neither be seen, nor felt, nor understood;
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but his chief care was to explain the great Articles of Faith, and Rules of Life, what we must believe,
but his chief care was to explain the great Articles of Faith, and Rules of Life, what we must believe,
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and how we must live, that we may be eternally happy.
and how we must live, that we may be eternally happy.
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And he did, as a faithful Servant ought to do, as he declared a little before his death, that he never preached any thing,
And he did, as a faithful Servant ought to do, as he declared a little before his death, that he never preached any thing,
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but what he himself firmly believed to be true.
but what he himself firmly believed to be true.
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I need not tell you what a troublesome World we have lived in for some years past, such Critical times as would try the Principles and Spirits of men;
I need not tell you what a troublesome World we have lived in for Some Years past, such Critical times as would try the Principles and Spirits of men;
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when a prevaling Faction threatned both Church and State, and the fears of Popery were thought a sufficient Justification of the most illegal and irreligious methods to keep it out;
when a prevailing Faction threatened both Church and State, and the fears of Popery were Thought a sufficient Justification of the most illegal and irreligious methods to keep it out;
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when it was scandalous to speak a word either for the King or the Church; when cunning men were silent, and those who affected Popularity swam with the Stream;
when it was scandalous to speak a word either for the King or the Church; when cunning men were silent, and those who affected Popularity swam with the Stream;
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then this great and good man durst reprove Schism and Faction, durst teach men to conform to the Church,
then this great and good man durst reprove Schism and Faction, durst teach men to conform to the Church,
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and to obey and honour the King;
and to obey and honour the King;
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durst vindicate the despised Church of England, and the hated Doctrine of Passive Obedience, though the one was thought to favour Popery, and the • … ther to introduce Slavery;
durst vindicate the despised Church of England, and the hated Doctrine of Passive obedience, though the one was Thought to favour Popery, and the • … there to introduce Slavery;
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but he was • … bove the powerful Charms of Names, • … nd liked Truth never the worse, be• … ause it was mis-called.
but he was • … above the powerful Charms of Names, • … and liked Truth never the Worse, be• … ause it was miscalled.
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His publick • … ermons preached in those days, and • … rinted by publick Authority, are • … asting Proofs of this,
His public • … ermons preached in those days, and • … rinted by public authority, Are • … asting Proofs of this,
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and yet he was no • … apist neither, but durst reprove the Errors of Popery,
and yet he was no • … apist neither, but durst reprove the Errors of Popery,
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when some others, who made the greatest noise and out• … ry about it, grew wise and cautious.
when Some Others, who made the greatest noise and out• … Rye about it, grew wise and cautious.
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This was like a truly honest and faith• … l Servant, to oppose the growing Di• … tempers of the Age, without any regard either to unjust Censures, or apparent Danger.
This was like a truly honest and faith• … l Servant, to oppose the growing Di• … tempers of the Age, without any regard either to unjust Censures, or apparent Danger.
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And yet he did not needlesly provoke any man;
And yet he did not needlessly provoke any man;
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he gave no hard words, but thought it severe enough to confute mens errors without upbraiding or reproaching their persons.
he gave no hard words, but Thought it severe enough to confute men's errors without upbraiding or reproaching their Persons.
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His Conversation was courteous and affable to all men, soft and easy, as his Principles were stubborn;
His Conversation was courteous and affable to all men, soft and easy, as his Principles were stubborn;
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he could yeild any thing but the Truth, and bear with any thing but the Vices of men.
he could yield any thing but the Truth, and bear with any thing but the Vices of men.
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He would indeed have been the wonder of his Age had he not lived in such an Age,
He would indeed have been the wonder of his Age had he not lived in such an Age,
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as, thanks be to God, can shew many such wonders, and yet in such an Age as this he made an Illustrious Figure;
as, thanks be to God, can show many such wonders, and yet in such an Age as this he made an Illustrious Figure;
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though he had his Equals, he had not many Superiors.
though he had his Equals, he had not many Superiors.
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Thus he lived, and thus this good man died, for thus he was found doing when his Lord came.
Thus he lived, and thus this good man died, for thus he was found doing when his Lord Come.
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The first symptoms of his Distemper seized him just before his last Sermon at White-hall, but gave him so much respite as to take his leave of the World in an excellent Discourse of Immortality, which he speaks of with such a sensible gust and relish,
The First symptoms of his Distemper seized him just before his last Sermon At Whitehall, but gave him so much respite as to take his leave of the World in an excellent Discourse of Immortality, which he speaks of with such a sensible gust and relish,
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as if his Soul had been then upon the wing, and had some fore-taste of those joys it was just a going to possess.
as if his Soul had been then upon the wing, and had Some foretaste of those Joys it was just a going to possess.
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And indeed he encountered the apprehensions of Death, like one who believed and hoped for Immortality;
And indeed he encountered the apprehensions of Death, like one who believed and hoped for Immortality;
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he was neither over-fond of living, nor afraid to die.
he was neither overfond of living, nor afraid to die.
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He received the Supper of our Lord, professed his Communion with the Church of England, in which he had lived,
He received the Supper of our Lord, professed his Communion with the Church of England, in which he had lived,
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and in which he now died;
and in which he now died;
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and having recommended his Soul to God, he quietly expected how he would dispose of him.
and having recommended his Soul to God, he quietly expected how he would dispose of him.
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But I must not forget to tell you, that he died like a true and faithful Pastor, with a tender care and affection for his Flock.
But I must not forget to tell you, that he died like a true and faithful Pastor, with a tender care and affection for his Flock.
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When he imposed this unwelcome Office upon me, he told me, he • … d not desire any praises of himself,
When he imposed this unwelcome Office upon me, he told me, he • … worser not desire any praises of himself,
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but • … t I would give some good advice to • … s people, who, said he, are indeed 〈 ◊ 〉 very kind and loving people.
but • … tO I would give Some good Advice to • … s people, who, said he, Are indeed 〈 ◊ 〉 very kind and loving people.
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And • … is was not the first nor the onely time 〈 ◊ 〉 have heard him own not onely your • … nd reception of him at first,
And • … is was not the First nor the only time 〈 ◊ 〉 have herd him own not only your • … and reception of him At First,
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but the repeated and renewed expressions of your affection, which did signally manifest it self in his late Sickness,
but the repeated and renewed expressions of your affection, which did signally manifest it self in his late Sickness,
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and now accompanies him to the Grave.
and now Accompanies him to the Grave.
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A Character, which to your honour I speak it, you have now made good for several successions,
A Character, which to your honour I speak it, you have now made good for several successions,
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and which, I hope, you will never forfeit.
and which, I hope, you will never forfeit.
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But what that good counsel is, he would have me give you, he told me not;
But what that good counsel is, he would have me give you, he told me not;
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and therefore I can onely guess at his intentions in this.
and Therefore I can only guess At his intentions in this.
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Were he now present to speak to you, I believe he could not give you better counsel than he has already done:
Were he now present to speak to you, I believe he could not give you better counsel than he has already done:
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and therefore my advice to you is, 1. To remember those Counsels and Exhortations which you have heard from your deceased Pastor.
and Therefore my Advice to you is, 1. To Remember those Counsels and Exhortations which you have herd from your deceased Pastor.
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Though the Sower be removed, yet let that immortal Seed, that Word of Life which he has sown, live and fructifie in your hearts,
Though the Sour be removed, yet let that immortal Seed, that Word of Life which he has sown, live and fructify in your hearts,
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and bring forth the blessed Fruits of Righteousness.
and bring forth the blessed Fruits of Righteousness.
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He has shewed you the plain way to Heaven, have a care you do not forget it, have a care you do not wander out of it.
He has showed you the plain Way to Heaven, have a care you do not forget it, have a care you do not wander out of it.
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He has recommended the Communion of the Church of England to you.
He has recommended the Communion of the Church of England to you.
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He has taught you to be Loyal to your Prince, and to be true to your Religion;
He has taught you to be Loyal to your Prince, and to be true to your Religion;
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take care then, that neither your Religion destroy your Loyalty, nor your Loyalty corrupt your Religion:
take care then, that neither your Religion destroy your Loyalty, nor your Loyalty corrupt your Religion:
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remember that beloved person, whose Memory is dear and sacred to you, was neither a Rebel, Papist, nor a Fanatick.
Remember that Beloved person, whose Memory is dear and sacred to you, was neither a Rebel, Papist, nor a Fanatic.
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2. Since you have lost your Guide, a faithful and a prudent Guide, and the choice of a Successour is in your selves, be very careful,
2. Since you have lost your Guide, a faithful and a prudent Guide, and the choice of a Successor is in your selves, be very careful,
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as the concernment of your Souls requires you should be, of your Choice.
as the concernment of your Souls requires you should be, of your Choice.
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Consider what an Age we live in, which requires an experienced and skilful Pilot to steer a secure and steady course.
Consider what an Age we live in, which requires an experienced and skilful Pilot to steer a secure and steady course.
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Have a care of dividing into Factions and Parties; let not meer private Interests or Friendships govern you;
Have a care of dividing into Factions and Parties; let not mere private Interests or Friendships govern you;
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if it be possible, admit of no Competitions, much less of Pulpit-Combats, which do oftner occasion lasting and fatal Divisions,
if it be possible, admit of no Competitions, much less of Pulpit-Combats, which do oftener occasion lasting and fatal Divisions,
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than end in a wise Choice.
than end in a wise Choice.
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Remember what a suc• … ssion you have had of Great and Good • … en in this Place,
remember what a suc• … ssion you have had of Great and Good • … en in this Place,
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and let it be your ambition still to equal and out-do it if you can. And now I shall conclude with one word to you my brethren of the Clergy.
and let it be your ambition still to equal and outdo it if you can. And now I shall conclude with one word to you my brothers of the Clergy.
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We have lost a faithful and diligent Labourer in God's Vineyard, in a time when we could ill have spared him;
We have lost a faithful and diligent Labourer in God's Vineyard, in a time when we could ill have spared him;
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let us then, who still survive, double our diligence, and express a greater Zeal and Concernment in the defence of Religion,
let us then, who still survive, double our diligence, and express a greater Zeal and Concernment in the defence of Religion,
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and in the care of Souls.
and in the care of Souls.
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Let us remember that we are all mortal, and how little time we have to work in, we know not;
Let us Remember that we Are all Mortal, and how little time we have to work in, we know not;
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but let us so improve the remainder of our days, that when our Lord comes, he may own us for faithful and wise Servants,
but let us so improve the remainder of our days, that when our Lord comes, he may own us for faithful and wise Servants,
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and bestow on us a Crown of Righteousness and Immortality. Which God of his infinite mercy grant, through our Lord Jesus Christ;
and bestow on us a Crown of Righteousness and Immortality. Which God of his infinite mercy grant, through our Lord jesus christ;
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To whom, with the Father and the Holy Spirit, be honour, and glory, and power, now and for ever, Amen
To whom, with the Father and the Holy Spirit, be honour, and glory, and power, now and for ever, Amen
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SERMON III. Preach'd at Whitehall, before the Queen, on the 17th of Iune, 1691. Being the Fast-Day. Lxxvii. PSALM 10, 11, 12.
SERMON III. Preached At Whitehall, before the Queen, on the 17th of Iune, 1691. Being the Fast-Day. Lxxvii. PSALM 10, 11, 12.
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And I said, This is my infirmity; but I will remember the years of the right hand of the most High.
And I said, This is my infirmity; but I will Remember the Years of the right hand of the most High.
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I will remember the works of the Lord: surely I will remember thy wonders of old.
I will Remember the works of the Lord: surely I will Remember thy wonders of old.
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I will meditate also of all thy works, and talk of thy doings.
I will meditate also of all thy works, and talk of thy doings.
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THE Psalmist, at the penning of this Psalm, was oppressed with very black and desponding Thoughts:
THE Psalmist, At the penning of this Psalm, was oppressed with very black and desponding Thoughts:
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The state of the Church seems to have been very calamitous, they had been so long and so grievously afflicted, that he began to question,
The state of the Church seems to have been very calamitous, they had been so long and so grievously afflicted, that he began to question,
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whether God would ever be merciful to them again:
whither God would ever be merciful to them again:
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Will the Lord cast off for ever? and will he be favourable no more? Is his mercy clean gone for ever? doth his promise fail for evermore? Hath God forgotten to be gracious? hath he in anger shut up his tender mercies? Will the Lord cast off for ever? and will he be favourable no more? Is his mercy clean gone for ever? does his promise fail for evermore? Hath God forgotten to be gracious? hath he in anger shut up his tender Mercies?
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But in my Text he recollects himself, confesses his Wickedness and Sin in giving the least entertainment to such unworthy Thoughts of God,
But in my Text he recollects himself, Confesses his Wickedness and since in giving the least entertainment to such unworthy Thoughts of God,
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as if he could forget his promise and Covenant, which he had made to their Fathers Abraham, Isaac, and Iacob, This is my infirmity;
as if he could forget his promise and Covenant, which he had made to their Father's Abraham, Isaac, and Iacob, This is my infirmity;
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want of Faith and Trust in God's Promises;
want of Faith and Trust in God's Promises;
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and to cure this Diffidence, to revive his dying Hopes, and to confirm his Faith in God, he calls to mind those glorious Deliverances which God had wrought for his Church,
and to cure this Diffidence, to revive his dying Hope's, and to confirm his Faith in God, he calls to mind those glorious Deliverances which God had wrought for his Church,
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and his People Israel in former Ages: I will remember the years of the right hand of the most High;
and his People Israel in former Ages: I will Remember the Years of the right hand of the most High;
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those days when God did so visibly deliver Israel with his own right hand; as it follows 14, 15 Verses, Thou art the God that doest wonders;
those days when God did so visibly deliver Israel with his own right hand; as it follows 14, 15 Verses, Thou art the God that dost wonders;
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thou hast declared thy strength among the people. Thou hast with thine arm redeemed thy people, the sons of Iacob and Ioseph. thou hast declared thy strength among the people. Thou hast with thine arm redeemed thy people, the Sons of Iacob and Ioseph.
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And instances in those miraculous Deliverances in Aegypt, the Red Sea, and the Wilderness, as a reason and foundation of a firm Faith and Trust in God in all Ages;
And instances in those miraculous Deliverances in Egypt, the Read Sea, and the Wilderness, as a reason and Foundation of a firm Faith and Trust in God in all Ages;
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these are those Works of the Lord, and Wonders of Old, which he will remember, which he will meditate,
these Are those Works of the Lord, and Wonders of Old, which he will Remember, which he will meditate,
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and talk of, with which he will support his Spirit, whatever Dangers seem to threaten the final Ruin and Desolation of the Church;
and talk of, with which he will support his Spirit, whatever Dangers seem to threaten the final Ruin and Desolation of the Church;
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which is the Argument of the 80. Psalm 14, 15. Return, we beseech thee, O God of hosts:
which is the Argument of the 80. Psalm 14, 15. Return, we beseech thee, Oh God of hosts:
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look down from heaven, and behold and visit this vine, and the vineyard which thy right hand hath planted,
look down from heaven, and behold and visit this vine, and the vineyard which thy right hand hath planted,
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and the branch that thou madest so strong for thy self. and the branch that thou Madest so strong for thy self.
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That God had made a Covenant with Abraham, and chose his Seed and Posterity for his peculiar People;
That God had made a Covenant with Abraham, and chosen his Seed and Posterity for his peculiar People;
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that he had delivered them out of Aegypt by a mighty hand, and an outstretched arm;
that he had Delivered them out of Egypt by a mighty hand, and an outstretched arm;
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that he had given them Passage through the Red Sea, and fed them in the Wilderness forty Years;
that he had given them Passage through the Read Sea, and fed them in the Wilderness forty years;
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that he had fought their Battles for them, and given them possession of the Land of Canaan, as he had promised to their Fathers;
that he had fought their Battles for them, and given them possession of the Land of Canaan, as he had promised to their Father's;
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that he had in all succeeding Ages protected them by a vi• … ble Providence, raised up Judges and Saviours to deliver them out of the hands of their Enemies, when they cried to him;
that he had in all succeeding Ages protected them by a vi• … ble Providence, raised up Judges and Saviors to deliver them out of the hands of their Enemies, when they cried to him;
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this was a sure foundation of their Faith and Hope, that God would not utterly cast off his People,
this was a sure Foundation of their Faith and Hope, that God would not utterly cast off his People,
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but though for their sins he might deliver them into the hands of their Enemies,
but though for their Sins he might deliver them into the hands of their Enemies,
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yet when they repented of their Evil Ways, and returned unto God, God also would return, and be merciful unto them.
yet when they repented of their Evil Ways, and returned unto God, God also would return, and be merciful unto them.
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And this is the wisest course we can take, whatever Troubles we suffer, whatever we fear, whatever our Sins have deserved, whatever our Enemies threaten, To remember the works of the Lord,
And this is the Wisest course we can take, whatever Troubles we suffer, whatever we Fear, whatever our Sins have deserved, whatever our Enemies threaten, To Remember the works of the Lord,
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and his wonders of old, to meditate of all his works, and to talk of his doings. and his wonders of old, to meditate of all his works, and to talk of his doings.
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And this is what I at present intend, to make such Remarks on the Providence of God towards the Iewish Church, not omitting the experience the Christian Church has had of the same kind and watchful Providence,
And this is what I At present intend, to make such Remarks on the Providence of God towards the Jewish Church, not omitting the experience the Christian Church has had of the same kind and watchful Providence,
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as may be of present use to us, both to direct us what we must do,
as may be of present use to us, both to Direct us what we must do,
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and to give us a firm Hope and Trust in God's Mercy; for God is always the same under all the Dispensations of his Grace and Providence;
and to give us a firm Hope and Trust in God's Mercy; for God is always the same under all the Dispensations of his Grace and Providence;
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and as the Iewish Church was a Type of the Christian;
and as the Jewish Church was a Type of the Christian;
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so God's Providence towards • … hem, assures us, what we may expect • … n like Circumstances,
so God's Providence towards • … hem, assures us, what we may expect • … n like circumstances,
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or else the Scri• … tures of the Old Testament would be of very little use to us now;
or Else the Scri• … tures of the Old Testament would be of very little use to us now;
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whereas St. Paul tells us, That these things happened to them for ensamples, and they are written for our admonition upon whom the • … nds of the world are come, 1 Cor. 10. 11. But what difference there is between their State and ours,
whereas Saint Paul tells us, That these things happened to them for ensamples, and they Are written for our admonition upon whom the • … nds of the world Are come, 1 Cor. 10. 11. But what difference there is between their State and ours,
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and how far we are concerned in the Examples, I shall distinctly observe under the several Particulars,
and how Far we Are concerned in the Examples, I shall distinctly observe under the several Particulars,
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as there is occasion for it:
as there is occasion for it:
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1. First then I observe as St. Paul did, That the gifts and calling of God are without repentance, 11. Rom. 29. God having made a Covenant with Abraham, and chosen his Seed for his peculiar People, whatever their Provocations were, he would never wholly cast them off;
1. First then I observe as Saint Paul did, That the Gifts and calling of God Are without Repentance, 11. Rom. 29. God having made a Covenant with Abraham, and chosen his Seed for his peculiar People, whatever their Provocations were, he would never wholly cast them off;
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he many times very severely punished them, delivered them into the hands of their Enemies, who oppressed them, the Aramites, and Moabites, and Aegyptians, and Assyrians, and at last into the hands of Nebuchadnezzar, who destroyed their City and Temple,
he many times very severely punished them, Delivered them into the hands of their Enemies, who oppressed them, the Aramites, and Moabites, and egyptians, and Assyrians, and At last into the hands of Nebuchadnezzar, who destroyed their city and Temple,
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and carried them captive into Babylon, where they continued seventy Years, and then they returned into their own Country,
and carried them captive into Babylon, where they continued seventy years, and then they returned into their own Country,
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and rebuilt their Temple and City, and so continued till in punishment of their great Sin in crucifying their Messias, and for their obstinate Infidelity, they were finally destroyed by the Romans, and dispersed into all Nations,
and Rebuilt their Temple and city, and so continued till in punishment of their great since in crucifying their Messias, and for their obstinate Infidelity, they were finally destroyed by the Roman, and dispersed into all nations,
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and have never been a Nation since;
and have never been a nation since;
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that is, till Christ came, who was the promised Seed, in whom all the Nations of the World are blessed,
that is, till christ Come, who was the promised Seed, in whom all the nations of the World Are blessed,
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as St. Paul proves, 3. Gal. 16. To Abraham and his seed were the promises made:
as Saint Paul Proves, 3. Gal. 16. To Abraham and his seed were the promises made:
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He saith not, Unto seeds, as of many; but as of one, And to thy seed, which is Christ. He Says not, Unto seeds, as of many; but as of one, And to thy seed, which is christ.
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I say, till Christ, who was the promised Seed, and typified by Isaac, came, the carnal Posterity of Abraham, descending from Isaac and Iacob, were the Typical Israel, and God's peculiar People,
I say, till christ, who was the promised Seed, and typified by Isaac, Come, the carnal Posterity of Abraham, descending from Isaac and Iacob, were the Typical Israel, and God's peculiar People,
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and visible Church on Earth, and all this while God never wholly cast them off;
and visible Church on Earth, and all this while God never wholly cast them off;
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but when Christ came, then the Promise was established to the spiritual Seed of Abraham, those who are the Children of Abraham by Faith in Christ,
but when christ Come, then the Promise was established to the spiritual Seed of Abraham, those who Are the Children of Abraham by Faith in christ,
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as the Apostle proves in the same place, 〈 ◊ 〉, 7, 8, 9. and in several other places:
as the Apostle Proves in the same place, 〈 ◊ 〉, 7, 8, 9. and in several other places:
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And this is the Answer, which the Apostle gives to that terrible Objection against Christs being the Messias, and God's owning the Christian Church for his peculiar and elect People,
And this is the Answer, which the Apostle gives to that terrible Objection against Christ being the Messias, and God's owning the Christian Church for his peculiar and elect People,
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as formerly he did the Iews; that then God's Promise to Abraham and his Seed fails:
as formerly he did the Iews; that then God's Promise to Abraham and his Seed fails:
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His Answer is, That the Promise to Abraham and his Seed, was meant of Christ, and his spiritual Seed, those who are the Children of Abraham by Faith in Christ;
His Answer is, That the Promise to Abraham and his Seed, was meant of christ, and his spiritual Seed, those who Are the Children of Abraham by Faith in christ;
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as he proves at large in the 9, 10, 11 Chapters to the Romans; though he gives another answer to this too, That though the Promises do no longer belong to Abraham 's carnal Seed,
as he Proves At large in the 9, 10, 11 Chapters to the Romans; though he gives Another answer to this too, That though the Promises do no longer belong to Abraham is carnal Seed,
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yet God so far remembers his Covenant with Abraham and his carnal Seed, that he has not wholly cast them off,
yet God so Far remembers his Covenant with Abraham and his carnal Seed, that he has not wholly cast them off,
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but will in time engraft them into his Church again by Faith in Christ: For out of Sion shall come the deliverer, and shall turn away ungodliness from Iacob.
but will in time engrafted them into his Church again by Faith in christ: For out of Sion shall come the deliverer, and shall turn away ungodliness from Iacob.
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But I cannot enlarge on this now. To apply this then to the times of the Gospel:
But I cannot enlarge on this now. To apply this then to the times of the Gospel:
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We certainly learn from God's Care of the Iewish Church, that God will always preserve and protect the Christian Church, that the true Faith of Christ,
We Certainly Learn from God's Care of the Jewish Church, that God will always preserve and Pact the Christian Church, that the true Faith of christ,
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and his true and sincere Worshippers shall never wholly fail in the World, as Christ promises, That the gates of Hell shall not prevail against his Church:
and his true and sincere Worshippers shall never wholly fail in the World, as christ promises, That the gates of Hell shall not prevail against his Church:
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for God established an everlasting Covenant with Abraham and his Seed, that is, with Christ,
for God established an everlasting Covenant with Abraham and his Seed, that is, with christ,
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and the Christian Church, who are the true spiritual Seed of Abraham, to whom the Promises belong;
and the Christian Church, who Are the true spiritual Seed of Abraham, to whom the Promises belong;
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and if God so punctually performed his Promise to the carnal Seed of Abraham, while they were to be his visible Church, that is,
and if God so punctually performed his Promise to the carnal Seed of Abraham, while they were to be his visible Church, that is,
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until Christ came, who was the promised Seed, we learn by that Example, how he will protect, defend,
until christ Come, who was the promised Seed, we Learn by that Exampl, how he will Pact, defend,
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and support the Christian Church to the end of the World;
and support the Christian Church to the end of the World;
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till Christ the promised Seed return again to Judge the World, to put an end to all Things,
till christ the promised Seed return again to Judge the World, to put an end to all Things,
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and to receive his Church into the Kingdom of his Father.
and to receive his Church into the Kingdom of his Father.
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To this we owe the Continuance and Preservation of the Christian Church to this Day, amidst all the Dangers which have threatned its final Ruin:
To this we owe the Continuance and Preservation of the Christian Church to this Day, amid all the Dangers which have threatened its final Ruin:
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when the Church is tossed on the foaming Billows of this World, like the Ship into which Christ and his • … isciples entred: 8. Matth. 23, 24, 25. • … hen there arose a great tempest in the • … a, insomuch that the ship was covered • … ith the waves;
when the Church is tossed on the foaming Billows of this World, like the Ship into which christ and his • … isciples entered: 8. Matthew 23, 24, 25. • … hen there arose a great tempest in the • … a, insomuch that the ship was covered • … ith the waves;
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and Christ was asleep, • … nd his disciples came to him, and awoke • … im, saying, Lord, save us; we perish.
and christ was asleep, • … and his Disciples Come to him, and awoke • … im, saying, Lord, save us; we perish.
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And he saith unto them, Why are ye so • … earful, O ye of little faith? then he • … rose and rebuked the wind and the sea,
And he Says unto them, Why Are you so • … earful, Oh you of little faith? then he • … rose and rebuked the wind and the sea,
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and there was a great calm. and there was a great Cam.
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This was a Figure and Emblem of the condition the Church is very often in in this World:
This was a Figure and Emblem of the condition the Church is very often in in this World:
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for most of our Saviour's Miracles had some spiritual significations in them:
for most of our Saviour's Miracles had Some spiritual significations in them:
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His curing the Halt, and Blind, and Lame, and Deaf, represented his Diviner Power in curing the Diseases and Distempers of our Souls, in making the Blind to see,
His curing the Halt, and Blind, and Lame, and Deaf, represented his Diviner Power in curing the Diseases and Distempers of our Souls, in making the Blind to see,
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and the Deaf to hear, and the Lame to walk;
and the Deaf to hear, and the Lame to walk;
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and therefore when he cured the Man that was born blind, he turned his Discourse to spiritual Blindness, 9. Ioh. 39, 40, 41. When he had fed that great Multitude with a few Loaves and small Fishes, he discourses to them of that Bread that comes down from Heaven,
and Therefore when he cured the Man that was born blind, he turned his Discourse to spiritual Blindness, 9. John 39, 40, 41. When he had fed that great Multitude with a few Loaves and small Fish, he discourses to them of that Bred that comes down from Heaven,
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and will nourish them unto Eternal Life, and which he only could give them;
and will nourish them unto Eternal Life, and which he only could give them;
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6. Iohn, When he discoursed with Martha about raising her Brother Lazarus from the Dead, he preaches to her his Divine Power to raise dead Souls as well as dead Bodies, into immortal Life, 11. Iohn 25, 26. When the Disciples at Christ's command had cast their Net into the Sea, [ after having toiled all night and taken nothing ] and encompassed a great multitude of Fishes, he tells them the meaning of it, that he would make them Fishers of Men.
6. John, When he discoursed with Martha about raising her Brother Lazarus from the Dead, he Preaches to her his Divine Power to raise dead Souls as well as dead Bodies, into immortal Life, 11. John 25, 26. When the Disciples At Christ's command had cast their Net into the Sea, [ After having toiled all night and taken nothing ] and encompassed a great multitude of Fish, he tells them the meaning of it, that he would make them Fishers of Men.
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Thus here Christ's rebuking the Wind and Sea, which were ready to swallow up the Ship wherein he and his Disciples were, is a Figure of the State of the Church in this World,
Thus Here Christ's rebuking the Wind and Sea, which were ready to swallow up the Ship wherein he and his Disciples were, is a Figure of the State of the Church in this World,
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and of his readiness to Protect it:
and of his readiness to Pact it:
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How threatning soever the Dangers are, Christ is in the Ship, and all the Powers of the World,
How threatening soever the Dangers Are, christ is in the Ship, and all the Powers of the World,
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how much soever they rage and foam, can never swallow up that Ship, wherein Christ is,
how much soever they rage and foam, can never swallow up that Ship, wherein christ is,
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unless they can swallow Him up too:
unless they can swallow Him up too:
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and though he may seem to be asleep, and to take no notice of the Sufferings and Dangers of his Church,
and though he may seem to be asleep, and to take no notice of the Sufferings and Dangers of his Church,
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yet the importunate Prayers and Cries of his Disciples will awake him, and then he will arise to their defence,
yet the importunate Prayers and Cries of his Disciples will awake him, and then he will arise to their defence,
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and hush the Winds and Seas into a Calm.
and hush the Winds and Seas into a Cam.
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This the Church had frequent ex• … erience of under the Pagan Persecu• … ons, which raged with Fire and • … word,
This the Church had frequent ex• … erience of under the Pagan Persecu• … ons, which raged with Fire and • … word,
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and all the witty Arts of Cru• … lty; when nothing would serve but • … he final Extirpation of the Name of Christians:
and all the witty Arts of Cru• … lty; when nothing would serve but • … he final Extirpation of the Name of Christians:
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But how often did Christ • … ebuke the Wind and Sea, and restore profound Peace and Rest to his Church? What a glorious Triumph did he give his Church over the last and most terrible Efforts of the Pagan Powers,
But how often did christ • … ebuke the Wind and Sea, and restore profound Peace and Rest to his Church? What a glorious Triumph did he give his Church over the last and most terrible Efforts of the Pagan Powers,
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when he raised Constantine into the Throne, and made the Empire Christian? And this is a very comfortable Consideration to us at this time:
when he raised Constantine into the Throne, and made the Empire Christian? And this is a very comfortable Consideration to us At this time:
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The Protestant Churches which profess the Pure and Uncorrupt Faith and Worship of Christ, as to all the essentials of Faith and Worship, have now for many Years groaned under the Antichristian Tyranny and Persecutions,
The Protestant Churches which profess the Pure and Uncorrupt Faith and Worship of christ, as to all the essentials of Faith and Worship, have now for many years groaned under the Antichristian Tyranny and Persecutions,
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and now at last, and I hope it may be the last as it is the most terrible Insult of the Antichristian Powers, a Great and mighty Prince bends his whole Force to root out the Protestant Name,
and now At last, and I hope it may be the last as it is the most terrible Insult of the Antichristian Powers, a Great and mighty Prince bends his Whole Force to root out the Protestant Name,
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as well as to Usurp upon the Liberties of Europe: What he has done in his own Country,
as well as to Usurp upon the Liberties of Europe: What he has done in his own Country,
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and where-ever his Power and Influence reached, I need not tell you: From some of his Subjects he has forced away their Faith;
and wherever his Power and Influence reached, I need not tell you: From Some of his Subject's he has forced away their Faith;
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others to keep their Faith have lost their Estates, their Liberty, their Country, their Lives What danger we were in at Home, we all saw and felt not long since,
Others to keep their Faith have lost their Estates, their Liberty, their Country, their Lives What danger we were in At Home, we all saw and felt not long since,
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though some Men would now perswade us, it was but a Dream;
though Some Men would now persuade us, it was but a Dream;
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but it was a very terrible Dream, if it was one, and thanks be to God that we are awakened out of it,
but it was a very terrible Dream, if it was one, and thanks be to God that we Are awakened out of it,
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and may we never fall into such frightful Slumbers more;
and may we never fallen into such frightful Slumbers more;
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or rather let us neither be lulled asleep, nor dream awake, lest these frightful Dreams prove Realities at last.
or rather let us neither be lulled asleep, nor dream awake, lest these frightful Dreams prove Realities At last.
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For should that mighty Monarch prevail, and like an irresistible Torrent bear all before him;
For should that mighty Monarch prevail, and like an irresistible Torrent bear all before him;
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as some kind Friends to the Liberties of Europe, and the Protestant Name and Interest, wish and pray he may;
as Some kind Friends to the Liberties of Europe, and the Protestant Name and Interest, wish and pray he may;
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it requires not a Spirit of Prophecy, to foretel what will become of Protestants:
it requires not a Spirit of Prophecy, to foretell what will become of Protestants:
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But our Hope and Trust is in God, that the true Christian Faith shall never be rooted out;
But our Hope and Trust is in God, that the true Christian Faith shall never be rooted out;
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and I am as certainly perswaded, that the Protestant Faith and Worship, as to the Essentials of it,
and I am as Certainly persuaded, that the Protestant Faith and Worship, as to the Essentials of it,
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and • … s opposed to Popery, is the true Christian Faith and Worship, as I am • … f the truth and certainty of Christia• … ity it self:
and • … s opposed to Popery, is the true Christian Faith and Worship, as I am • … f the truth and certainty of Christia• … City it self:
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and when I remember • … y what little beginnings, and weak • … nd contemptible means, GOD spread • … he true light of the Gospel over great part of the European World,
and when I Remember • … y what little beginnings, and weak • … and contemptible means, GOD spread • … he true Light of the Gospel over great part of the European World,
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when it was covered with the Aegyptian Darkness, and oppressed by the Unsupportable Tyranny of Popery;
when it was covered with the Egyptian Darkness, and oppressed by the Unsupportable Tyranny of Popery;
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notwithstanding all the Follies, Divisions and Miscarriages of Protestants, I cannot fear, that God will cause our Sun to set again,
notwithstanding all the Follies, Divisions and Miscarriages of Protestants, I cannot Fear, that God will cause our Sun to Set again,
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and that he will finally remove his Gospel from us;
and that he will finally remove his Gospel from us;
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and that gives great reason to hope that he will • … heck the Pride and Ambition,
and that gives great reason to hope that he will • … heck the Pride and Ambition,
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and • … t a stop to the Successes of a Prince, who glories in the Extirpation of his • … rotestant Subjects,
and • … tO a stop to the Successes of a Prince, who Glories in the Extirpation of his • … rotestant Subject's,
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and at once en• … aves both the Bodies and the Souls of Men;
and At once en• … aves both the Bodies and the Souls of Men;
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who challenges as absolute a Dominion over the Faith, as over the Estates of his Vassals, to fill his Exchequer and Purgatory together.
who challenges as absolute a Dominion over the Faith, as over the Estates of his Vassals, to fill his Exchequer and Purgatory together.
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This I am sure, we ought heartily to • … eg of God in our most solemn Prayers and Fasts;
This I am sure, we ought heartily to • … egg of God in our most solemn Prayers and Fasts;
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and those who scruple this, if they understand themselves, must never say the Lord's Prayer more, wherein our Saviour has taught us to pray, Thy Kingdom come, which those who wish success to Persecuting and Antichristian Powers, do not, and cannot pray.
and those who scruple this, if they understand themselves, must never say the Lord's Prayer more, wherein our Saviour has taught us to pray, Thy Kingdom come, which those who wish success to Persecuting and Antichristian Powers, do not, and cannot pray.
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II. I observe farther, That as God's Covenant with Abraham and his Posterity, was sure and stedfast, that no provocations could ever tempt him utterly to destroy them,
II I observe farther, That as God's Covenant with Abraham and his Posterity, was sure and steadfast, that no provocations could ever tempt him utterly to destroy them,
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so he never inflictted any publick Judgments and Calamities on them, but when he was greatly provoked by their Sins.
so he never inflict any public Judgments and Calamities on them, but when he was greatly provoked by their Sins.
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This was God's express Covenant with them, 26. Levit. That if they walked in his statutes,
This was God's express Covenant with them, 26. Levit. That if they walked in his statutes,
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and kept his commandments, then he would bestow all Temporal Blessings on them, Rain in its season,and kept his Commandments, then he would bestow all Temporal Blessings on them, Rain in its season,
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and the encrease of their Land, in Corn, and Wine, and Oyl; Peace at home, and Victory abroad, and his special Presence and Favour:
and the increase of their Land, in Corn, and Wine, and Oil; Peace At home, and Victory abroad, and his special Presence and Favour:
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I will set my tabernacle amongst you; I will Set my tabernacle among you;
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and my soul shall not abhor you, and I will walk among you, and will be your God,
and my soul shall not abhor you, and I will walk among you, and will be your God,
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and you shall be my people. and you shall be my people.
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But if they would not hearken unto him, and would not do all his Commandments, • … hen he threatens all sorts of Evils • … hould befal them, sickness of Body, • … o fly before their Enemies, the un• … ruitfulness and barrenness of their Land, that they shall be a prey to wild Beasts, that the Sword shall devour them,
But if they would not harken unto him, and would not do all his commandments, • … hen he threatens all sorts of Evils • … hold befall them, sickness of Body, • … oh fly before their Enemies, the un• … ruitfulness and Barrenness of their Land, that they shall be a prey to wild Beasts, that the Sword shall devour them,
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and they shall be enslaved to their Enemies, and buy their own Bread of them;
and they shall be enslaved to their Enemies, and buy their own Bred of them;
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that they should suffer Famine to such extremity, as to eat their own Sons and Daughters;
that they should suffer Famine to such extremity, as to eat their own Sons and Daughters;
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that he would lay waste their Cities, and make their Country desolate;
that he would lay waste their Cities, and make their Country desolate;
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and carry them away captive into foreign Countries, as you may see at large in that Chap• … er:
and carry them away captive into foreign Countries, as you may see At large in that Chap• … er:
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This was his Covenant with them; and this he punctually observed:
This was his Covenant with them; and this he punctually observed:
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whenever they did obey him, they were a happy and prosperous People, their Enemies crouched before them, they enjoyed Plenty and Peace, • … nlarged their Borders,
whenever they did obey him, they were a happy and prosperous People, their Enemies crouched before them, they enjoyed Plenty and Peace, • … nlarged their Borders,
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and made their Neighbours Subjects and Tributari• … s • … o them;
and made their Neighbours Subject's and Tributari• … s • … oh them;
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and though God did not always punish them according to their • … leserts, yet he never did inflict any publick or National Judgments on them,
and though God did not always Punish them according to their • … leserts, yet he never did inflict any public or National Judgments on them,
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but when they were grown very corrupt and wicked in their manners;
but when they were grown very corrupt and wicked in their manners;
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as it were easie to shew from the History of those Times, and all the remarkable Judgments God inflicted on them.
as it were easy to show from the History of those Times, and all the remarkable Judgments God inflicted on them.
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Now, I must confess, when we apply th is to the Christian Church, the case is very different,
Now, I must confess, when we apply that is to the Christian Church, the case is very different,
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for God has not so expresly covenanted with the Christian Church for external Peace and Prosperity,
for God has not so expressly covenanted with the Christian Church for external Peace and Prosperity,
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as he did with the Iews; they were the carnal Seed and Posterity of Abraham, Heirs of an earthly Canaan and external Prosperity;
as he did with the Iews; they were the carnal Seed and Posterity of Abraham, Heirs of an earthly Canaan and external Prosperity;
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but the spiritual Seed of Abraham are Heirs of spiritual and eternal Blessings, which were typified by the carnal Promises made to the Iewish Church:
but the spiritual Seed of Abraham Are Heirs of spiritual and Eternal Blessings, which were typified by the carnal Promises made to the Jewish Church:
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the Christian Church was founded in the Sufferings of our Lord;
the Christian Church was founded in the Sufferings of our Lord;
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the Christian Faith was at first propagated by the courage, patience, and sufferings of the Apostles,
the Christian Faith was At First propagated by the courage, patience, and sufferings of the Apostles,
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and the Primitive Martyrs and Confessors:
and the Primitive Martyrs and Confessors:
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The Terms ou• … Saviour proposes to us are, If any m• … will come after me, let him deny himsel,
The Terms ou• … Saviour proposes to us Are, If any m• … will come After me, let him deny himself,
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and take up his Cross, and follow me:
and take up his Cross, and follow me:
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H• … that loveth his life, shall lose it, but 〈 ◊ 〉 that loseth his life for my sake shall find it And therefore the most sincere Believers,H• … that loves his life, shall loose it, but 〈 ◊ 〉 that loses his life for my sake shall find it And Therefore the most sincere Believers,
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and most exemplary Christians may suffer very severely in this Worl• … and their support and comfort is, that • … hey shall be proportionably rewarded • … n the next:
and most exemplary Christians may suffer very severely in this Worl• … and their support and Comfort is, that • … heigh shall be proportionably rewarded • … n the next:
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this was the great Obje• … ction the Iews made against Christians being the Sons and peculiar People of God, that they were hated and persecuted for the Faith of Christ,
this was the great Obje• … ction the Iews made against Christians being the Sons and peculiar People of God, that they were hated and persecuted for the Faith of christ,
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and God suffered them to be so;
and God suffered them to be so;
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whereas he had promised all Temporal Prosperity to the observance of his Laws and Sta• … utes;
whereas he had promised all Temporal Prosperity to the observance of his Laws and Sta• … utes;
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and if believing in Christ had been the Will and Commandment of God, he would certainly have made good all the Promises of their Law to the Disciples of Jesus:
and if believing in christ had been the Will and Commandment of God, he would Certainly have made good all the Promises of their Law to the Disciples of jesus:
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An Objection which very much troubled many believing Iews themselves, who did not thoroughly understand the difference between the Iewish and Christian Dispensation, between the Law of Moses, and the Gospel of Christ,
an Objection which very much troubled many believing Iews themselves, who did not thoroughly understand the difference between the Jewish and Christian Dispensation, between the Law of Moses, and the Gospel of christ,
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and therefore is particularly answered by St. Paul, 8. Rom. and in the 7. Heb.
and Therefore is particularly answered by Saint Paul, 8. Rom. and in the 7. Hebrew
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But this shews, that the Faith and Worship of Christ is not always rewarded with external Prosperity,
But this shows, that the Faith and Worship of christ is not always rewarded with external Prosperity,
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and we must not expect it should be;
and we must not expect it should be;
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and consequently that very severe Sufferings and Persecutions may befal Christians, not always for the correction and punishment of their Sins,
and consequently that very severe Sufferings and Persecutions may befall Christians, not always for the correction and punishment of their Sins,
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but for the trial of their Faith and Patience, to make them conformed to their Suffering Head, to prepare them for richer and brighter Crowns, to convince and convert their Persecutors,
but for the trial of their Faith and Patience, to make them conformed to their Suffering Head, to prepare them for Richer and Brighter Crowns, to convince and convert their Persecutors,
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and to propagate the Christian Faith in the World.
and to propagate the Christian Faith in the World.
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Though it is observed by some of the Ancient Fathers, and particularly by St. Cyprian, That God never sent a general Persecution upon the Christian Church,
Though it is observed by Some of the Ancient Father's, and particularly by Saint Cyprian, That God never sent a general Persecution upon the Christian Church,
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but when their Sins, the general declension of Piety and Discipline, their Worldly-Mindedness, the formality and coldness of their Devotions called for a Scourge.
but when their Sins, the general declension of Piety and Discipline, their Worldly-mindedness, the formality and coldness of their Devotions called for a Scourge.
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Thus it was with the Church, while it sojourned, as I may so speak, in the world as in a strange land, had no place of its own, no earthly Power and Authority to support it,
Thus it was with the Church, while it sojourned, as I may so speak, in the world as in a strange land, had no place of its own, no earthly Power and authority to support it,
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but lived under Pagan Powers, was intermixt with them, and oppressed by them, when they pleased;
but lived under Pagan Powers, was intermixed with them, and oppressed by them, when they pleased;
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but the case of a Christian Nation, where the Power and Authority is Christian, seems very different,
but the case of a Christian nation, where the Power and authority is Christian, seems very different,
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and to come nearer the state of the Iewish Church;
and to come nearer the state of the Jewish Church;
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for God does not use to inflict Publick Judgments and Calamities upon Nations, but for the Punishment of some Publlick and National Sins:
for God does not use to inflict Public Judgments and Calamities upon nations, but for the Punishment of Some Publlick and National Sins:
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And, therefore a Christian Nation, which professes the True Faith and Worship of Christ, preserves the Reverence of Religion, corrects and suppresses Vice, may expect to be blessed with all external Prosperity;
And, Therefore a Christian nation, which Professes the True Faith and Worship of christ, preserves the reverence of Religion, corrects and suppresses Vice, may expect to be blessed with all external Prosperity;
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for righteousness ex• … alteth a nation; for righteousness ex• … alteth a Nation;
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it does so in its natural tendency and effects, and it does so by the Blessing of God;
it does so in its natural tendency and effects, and it does so by the Blessing of God;
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and therefore when God brings any Publick Judgments upon a Nation professing the true faith of Christ, we have reason to take notice of God's Anger and Displeasure;
and Therefore when God brings any Public Judgments upon a nation professing the true faith of christ, we have reason to take notice of God's Anger and Displeasure;
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to enquire what is amiss among us;
to inquire what is amiss among us;
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what that accursed thing is, which hath provoked God to Jealousy, and made him take the Rod into his hand.
what that accursed thing is, which hath provoked God to Jealousy, and made him take the Rod into his hand.
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We have then reason to humble our selves before God, to deprecate his Anger and Displeasure;
We have then reason to humble our selves before God, to deprecate his Anger and Displeasure;
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to turn from all the evil of our ways, that hem ay return, and be merciful to us.
to turn from all the evil of our ways, that hem ay return, and be merciful to us.
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But there is one thing worth observing, which may be matter of Hope and Comfort to us at this time, That God never delivered the Iewish Church into the hands of their Enemies to oppress them, never carried them away into captivity, excepting the last Destruction of Ierusalem, in Punishment of their Sin in Crucifying their Messias,
But there is one thing worth observing, which may be matter of Hope and Comfort to us At this time, That God never Delivered the Jewish Church into the hands of their Enemies to oppress them, never carried them away into captivity, excepting the last Destruction of Ierusalem, in Punishment of their since in Crucifying their Messias,
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but only when they were guilty of Idolatry: A Corruption of Manners might bring other Judgments upon them;
but only when they were guilty of Idolatry: A Corruption of Manners might bring other Judgments upon them;
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but it was generally, and I think always, for their Idolatry, that God made their Enemies rule over them,
but it was generally, and I think always, for their Idolatry, that God made their Enemies Rule over them,
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and carried them captive into a Strange land.
and carried them captive into a Strange land.
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This we have a summary account of, Iudges 2. how that after the Death of Ioshua and those Elders who had seen all that God did for them, they forsook the Lord, and served Baal and Ashtaroth;
This we have a summary account of, Judges 2. how that After the Death of Ioshua and those Elders who had seen all that God did for them, they forsook the Lord, and served Baal and Ashtaroth;
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and the anger of the Lord was kindled against them, and God deliver'd them into the hand of spoilers, who spoiled them, v. 11, 12, &c. For this Sin of Idolatry, the Ten Tribes were carried away into a Perpetual Captivity,and the anger of the Lord was kindled against them, and God Delivered them into the hand of spoilers, who spoiled them, v. 11, 12, etc. For this since of Idolatry, the Ten Tribes were carried away into a Perpetual Captivity,
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and Iudah carried captive to Babylon, which they were threatned with by the Prophets, for their Whoredoms, that is, their Idolatries, 2, 4, 5. ch.
and Iudah carried captive to Babylon, which they were threatened with by the prophets, for their Whoredoms, that is, their Idolatries, 2, 4, 5. changed.
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of Hosea; and this is the account the Prophet Ieremy gives of it, Like as ye have forsaken me,
of Hosea; and this is the account the Prophet Ieremy gives of it, Like as you have forsaken me,
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and served strange gods in your land, so shall ye serve strangers in a land which is not yours, 5. Jer. 19.and served strange God's in your land, so shall you serve Strangers in a land which is not yours, 5. Jer. 19.
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Now in proportion to God's deal• … g with the Iewish Church, we have • … ason to hope, That though a Church • … nd Nation which professes the true • … aith and Worship of Christ, may be • … everely punished for their other Sins, • … et while they preserve themselves • … lean from Spiritual Fornication, from all Antichristian Idolatries, God will not Un-Church them,
Now in proportion to God's deal• … g with the Jewish Church, we have • … ason to hope, That though a Church • … and nation which Professes the true • … aith and Worship of christ, may be • … everely punished for their other Sins, • … et while they preserve themselves • … lean from Spiritual Fornication, from all Antichristian Idolatries, God will not Un-Church them,
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nor deliver them finally up into the Power of Idolatrous Oppressors: I am sure we of this Nation, ever since the Reformation of Religion among us,
nor deliver them finally up into the Power of Idolatrous Oppressors's: I am sure we of this nation, ever since the Reformation of Religion among us,
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though God has made us smart severely for our other Sins, have yet always found a watchful Providence defending us from all Attempts,
though God has made us smart severely for our other Sins, have yet always found a watchful Providence defending us from all Attempts,
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though contrived with Art and Skill, and backed with Power, to reduce us again under the Roman Yoke.
though contrived with Art and Skill, and backed with Power, to reduce us again under the Roman Yoke.
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May the same Good Providence still watch over us, and defend us, and neither suffer our Popish Enemies to rejoice over us,
May the same Good Providence still watch over us, and defend us, and neither suffer our Popish Enemies to rejoice over us,
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nor deluded Protestants to make dangerous and fatal Experiments.
nor deluded Protestants to make dangerous and fatal Experiments.
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3dly. When God did think fit to correct his People, he always kept the Rod in his own hand,3dly. When God did think fit to correct his People, he always kept the Rod in his own hand,
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and prescribed the Measures and Continuance of their Sufferings.
and prescribed the Measures and Continuance of their Sufferings.
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This is so plain, from all the Promises and Threatnings of the Law, and from the Examples of God's Providence towards Israel, that there is no need to multiply particular Instances:
This is so plain, from all the Promises and Threatenings of the Law, and from the Examples of God's Providence towards Israel, that there is no need to multiply particular Instances:
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There was no Good not Evil befel Israel, but by a particular Providence; God inflicted Judgments on them when he saw fit, and he removed them again;
There was no Good not Evil befell Israel, but by a particular Providence; God inflicted Judgments on them when he saw fit, and he removed them again;
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He gave the Commission to Plague, and Sword, and Famine, which they could not exceed. In the 26. Levit. we may observe, That God proportion'd his Judgments to their Sins.
He gave the Commission to Plague, and Sword, and Famine, which they could not exceed. In the 26. Levit. we may observe, That God proportioned his Judgments to their Sins.
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When their Sins were grown so Publick and National, as to deserve some Publick Judgments, yet at first God threatens them with some more light and gentle Punishments;
When their Sins were grown so Public and National, as to deserve Some Public Judgments, yet At First God threatens them with Some more Light and gentle Punishments;
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but if they continued incorrigible, he tells them he had more terrible Judgments in reserve for them;
but if they continued incorrigible, he tells them he had more terrible Judgments in reserve for them;
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which proves, That God determines the Kinds, Degrees, and Continuance of his Judgments.
which Proves, That God determines the Kinds, Degrees, and Continuance of his Judgments.
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When David for his sin in Numbring the People, had that hard Choice given him, of seven years famine, or to flee three months before his enemies, or three days pestilence;
When David for his since in Numbering the People, had that hard Choice given him, of seven Years famine, or to flee three months before his enemies, or three days pestilence;
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he answers, Let me fall now into the hands of the Lord, (for his mercies are great) and let me not fall into the hand of man, 〈 ◊ 〉 Sam. 24. 14. That is, he chose Pe• … ilence before the Sword;
he answers, Let me fallen now into the hands of the Lord, (for his Mercies Are great) and let me not fallen into the hand of man, 〈 ◊ 〉 Sam. 24. 14. That is, he chosen Pe• … ilence before the Sword;
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for Pesti• … ence is God's immediate hand;
for Pesti• … ence is God's immediate hand;
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and • … ho the Sword be God's Judgment too, • … et it is put into the hands of men, who gratify their own Lust and Rage, and Revenge with it.
and • … ho the Sword be God's Judgement too, • … et it is put into the hands of men, who gratify their own Lust and Rage, and Revenge with it.
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And yet, tho God leaves more to man in this, than • … n any other Judgments, he does not • … ut the Sword wholly out of his own hands,
And yet, though God leaves more to man in this, than • … n any other Judgments, he does not • … ut the Sword wholly out of his own hands,
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when he puts it into the hands of men, but gives Laws to it;
when he puts it into the hands of men, but gives Laws to it;
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as appears from the example of the King of Assyria, whom God sent against Ierusalem, To take the spoil,
as appears from the Exampl of the King of Assyria, whom God sent against Ierusalem, To take the spoil,
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and to take the prey, and to tread them down like the mire in the street.
and to take the prey, and to tread them down like the mire in the street.
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Howbeit he meaneth not so, neither doth his heart think so, but it is in his heart to destroy,
Howbeit he means not so, neither does his heart think so, but it is in his heart to destroy,
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and cut off nations not a few:
and Cut off Nations not a few:
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wherefore it shall come to pass that when the Lord hath performed his whole work upon mount Zion, (what he himself, not what the King of Assyria intended to do), I will punish the fruit of the stout heart of the king of Assyria,
Wherefore it shall come to pass that when the Lord hath performed his Whole work upon mount Zion, (what he himself, not what the King of Assyria intended to do), I will Punish the fruit of the stout heart of the King of Assyria,
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and the glory of his high looks, 10. Isa. 5, 6, 7, — 12.and the glory of his high looks, 10. Isaiah 5, 6, 7, — 12.
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Now God has the same tender care of a Christian Nation, that he had of Israel; He mingles our Cup for us, he prescribes what we shall suffer and how long:
Now God has the same tender care of a Christian nation, that he had of Israel; He mingles our Cup for us, he prescribes what we shall suffer and how long:
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and he corrects as a Father, not to destroy, but to reform;
and he corrects as a Father, not to destroy, but to reform;
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and this is a mighty comfort, that whatever men threaten, we are in the hands of God, who has the Winds and Seas a• … his command, who giveth Salvation 〈 ◊ 〉 Kings, who delivereth David his Serva• … from the hurtful Sword, Psal. 144. 10. The most powerful Oppressors are but the Rod of God's Anger;
and this is a mighty Comfort, that whatever men threaten, we Are in the hands of God, who has the Winds and Seas a• … his command, who gives Salvation 〈 ◊ 〉 Kings, who Delivereth David his Serva• … from the hurtful Sword, Psalm 144. 10. The most powerful Oppressors's Are but the Rod of God's Anger;
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the more fierce and savage Instruments God employs to correct us, we may conclude, the more angry God is;
the more fierce and savage Instruments God employs to correct us, we may conclude, the more angry God is;
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but whatever the Rod is, it is God that strikes, wh• … knows when to strike, and when to spare:
but whatever the Rod is, it is God that strikes, wh• … knows when to strike, and when to spare:
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We never have any reason to be afraid of men, whatever their Power, how great soever their Rage and Vengeance be;
We never have any reason to be afraid of men, whatever their Power, how great soever their Rage and Vengeance be;
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but ought to pray to God as the Prophet does, O Lord correct me, but with judgment, not in thine anger,
but ought to pray to God as the Prophet does, Oh Lord correct me, but with judgement, not in thine anger,
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lest thou bring me to nothing, Jer. 10. 24. O Lord rebuke me not in thine anger,
lest thou bring me to nothing, Jer. 10. 24. Oh Lord rebuke me not in thine anger,
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neither chasten me in thy sore displeasure ▪ have mercy upon me, O Lord, for I am weak, O Lord heal me,
neither chasten me in thy soar displeasure ▪ have mercy upon me, Oh Lord, for I am weak, Oh Lord heal me,
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for my bones are vexed, Psal. 6. 1, 2. or as it is in Psal. 56. 1, 2, 3. Be merciful to me, O God,
for my bones Are vexed, Psalm 6. 1, 2. or as it is in Psalm 56. 1, 2, 3. Be merciful to me, Oh God,
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for man would swallow me up, he • … ting daily oppresseth me;
for man would swallow me up, he • … ting daily Oppresses me;
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mine ene• … es would daily swallow me up, for they 〈 ◊ 〉 many that rise up against me, O thou most • … igh.
mine ene• … es would daily swallow me up, for they 〈 ◊ 〉 many that rise up against me, Oh thou most • … igh.
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What time I am afraid, I will • … ust in Thee; in God I will praise his • … rd;
What time I am afraid, I will • … ust in Thee; in God I will praise his • … Red;
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in God I have put my trust, I will • … t fear what flesh can do unto me. in God I have put my trust, I will • … tO Fear what Flesh can do unto me.
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4thly, When God does think fit to • … rrect his People, yet he always re• … oves his Judgments upon their sincere • … epentance:4thly, When God does think fit to • … rrect his People, yet he always re• … Owes his Judgments upon their sincere • … epentance:
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This was God's express • … ovenant with Israel, 26. Levit. 40, • … 1, 42. If they shall confess their iniqui• …,
This was God's express • … ovenant with Israel, 26. Levit. 40, • … 1, 42. If they shall confess their iniqui• …,
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and the iniquity of their Fathers, with the trespass which they trespassed against me;
and the iniquity of their Father's, with the trespass which they trespassed against me;
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and also that they have walk• … d contrary to me, and that I also have • … alked contrary to them,
and also that they have walk• … worser contrary to me, and that I also have • … alked contrary to them,
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and have brought • … hem into the Land of their Enemies;
and have brought • … hem into the Land of their Enemies;
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〈 ◊ 〉 then their uncircumcised hearts be hum• … led, and they then accept of the punishment of their iniquities,
〈 ◊ 〉 then their uncircumcised hearts be hum• … led, and they then accept of the punishment of their iniquities,
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then will I remember my Covenant with Jacob, and also my Covenant with Isaac, and also my Covenant with Abraham will I remember, and I will remember the land. then will I Remember my Covenant with Jacob, and also my Covenant with Isaac, and also my Covenant with Abraham will I Remember, and I will Remember the land.
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Thus in the time of the Judges, when God for their sins delivered them into the hands of their Enemies,
Thus in the time of the Judges, when God for their Sins Delivered them into the hands of their Enemies,
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when they cried to God, he raised up Saviours for them:
when they cried to God, he raised up Saviors for them:
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Nay, many times, when their Repentance was not very sincere, nor lasting, yet in great goodness and compassion he spared them:
Nay, many times, when their Repentance was not very sincere, nor lasting, yet in great Goodness and compassion he spared them:
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When he slew them, then they sought him, and returned, and enquired early after God; and they remembred that God was their Rock, and the high God their Redeemer; When he slew them, then they sought him, and returned, and inquired early After God; and they remembered that God was their Rock, and the high God their Redeemer;
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nevèrtheless they did flatter him with their mouth, and they lied unto him with their tongue,
nevèrtheless they did flatter him with their Mouth, and they lied unto him with their tongue,
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for their heart was not right with him, neither were they stedfast in his Covenant; but he being full of compassion forgave their iniquities, and destroyed them not;
for their heart was not right with him, neither were they steadfast in his Covenant; but he being full of compassion forgave their iniquities, and destroyed them not;
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yea many a time turned he his anger away, and did not stir up all his wrath;
yea many a time turned he his anger away, and did not stir up all his wrath;
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for he remembred that they were but flesh, a wind that passeth away, and cometh not again, 78. Psalm 34, &c. for he remembered that they were but Flesh, a wind that passes away, and comes not again, 78. Psalm 34, etc.
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So that how angry soever God be, we have a certain way of appeasing his anger.
So that how angry soever God be, we have a certain Way of appeasing his anger.
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Nothing but sin can provoke a merciful God, and a compassionate Father to punish; He has a great tenderness for all his Creatures;
Nothing but since can provoke a merciful God, and a compassionate Father to Punish; He has a great tenderness for all his Creatures;
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He doth not afflict willingly, nor grieve the children of men; and therefore he is more easily appeased, than he is provoked;He does not afflict willingly, nor grieve the children of men; and Therefore he is more Easily appeased, than he is provoked;
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judgment is his strange Work, but he • … ights in Acts of Mercy, and seems • … ased with an honourable occasion 〈 ◊ 〉 shew mercy, without exposing his • … ws and Government to contempt: • … d therefore Repentance and Refor• … tion will always appease him;
judgement is his strange Work, but he • … ights in Acts of Mercy, and seems • … Asked with an honourable occasion 〈 ◊ 〉 show mercy, without exposing his • … us and Government to contempt: • … worser Therefore Repentance and Refor• … cion will always appease him;
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nay • … metimes we see, that the very shews • … d appearance of a publick and solemn • … pentance,
nay • … metimes we see, that the very shows • … worser appearance of a public and solemn • … pentance,
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though it be not so sin• … re and hearty as it ought to be, • … akes him stay his hand, and expect • … r return.
though it be not so sin• … re and hearty as it ought to be, • … akes him stay his hand, and expect • … r return.
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And this is a great encou• … gement, and a Powerful obligation on 〈 ◊ 〉 to return to God when he strikes, 〈 ◊ 〉 humble our selves under his mighty • … nd,
And this is a great encou• … gement, and a Powerful obligation on 〈 ◊ 〉 to return to God when he strikes, 〈 ◊ 〉 humble our selves under his mighty • … and,
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for there is no other way to re• … ove his Judgments, and this will do 〈 ◊ 〉.
for there is no other Way to re• … ove his Judgments, and this will do 〈 ◊ 〉.
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It is a vain thing to trust in Armies • … d Navies, in the Courage and Con• … ct of Princes and Generals,
It is a vain thing to trust in Armies • … worser Navies, in the Courage and Con• … ct of Princes and Generals,
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when • … ur Sins fight against us, when God • … efuses to go forth with our Armies: • … r no King is saved by the multitude of • … n host;
when • … ur Sins fight against us, when God • … efuses to go forth with our Armies: • … r no King is saved by the multitude of • … n host;
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a horse is a vain thing for safe• … y, neither shall he deliver any by his • … reat strength;
a horse is a vain thing for safe• … y, neither shall he deliver any by his • … reat strength;
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but the eyes of the Lord are upon them that fear him, upon them that • … ope in his mercies. 33. Psal. 16, 17, 18.but the eyes of the Lord Are upon them that Fear him, upon them that • … open in his Mercies. 33. Psalm 16, 17, 18.
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Nay, the justice and righteousness of our Cause will not always secure 〈 ◊ 〉 of Success;
Nay, the Justice and righteousness of our Cause will not always secure 〈 ◊ 〉 of Success;
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for those who have a very just Cause, may deserve to be punished and then God may justly punish them and deliver them into the hands 〈 ◊ 〉 their Enemies:
for those who have a very just Cause, may deserve to be punished and then God may justly Punish them and deliver them into the hands 〈 ◊ 〉 their Enemies:
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God does not always determine what is Right and Wrong by the events of War;
God does not always determine what is Right and Wrong by the events of War;
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for he is the Sovereign Judge of the World, and may punish a wicked Nation by unjust Oppressors,
for he is the Sovereign Judge of the World, and may Punish a wicked nation by unjust Oppressors's,
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as he often did the Israelites.
as he often did the Israelites.
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The Profession of the true Religion will not always secure us, when ou• … Sins cry for Vengeance:
The Profession of the true Religion will not always secure us, when ou• … Sins cry for Vengeance:
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When the Iews cried, The Temple of the Lord, 〈 ◊ 〉 temple of the Lord;
When the Iews cried, The Temple of the Lord, 〈 ◊ 〉 temple of the Lord;
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the Prophet told them, They trusted in lying words;
the Prophet told them, They trusted in lying words;
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for will ye steal, and murder, and commit adultery, and swear falsly, and burn incense to Baal,
for will you steal, and murder, and commit adultery, and swear falsely, and burn incense to Baal,
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and come and stand before me in this house, which is called by my name,
and come and stand before me in this house, which is called by my name,
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and say, We are delivered to do all these abominations? 7 Jer. 4, — 10. To glory in the profession of the true Faith,and say, We Are Delivered to do all these abominations? 7 Jer. 4, — 10. To glory in the profession of the true Faith,
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or in a vigorous opposition to the Errors and Corruptions of Religion, when we are Atheists or Infidels in our Lives, may make God punish us,
or in a vigorous opposition to the Errors and Corruptions of Religion, when we Are Atheists or Infidels in our Lives, may make God Punish us,
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but is no reason on our part, why he should save us; but true and sincere Repen• … ance will save us.
but is no reason on our part, why he should save us; but true and sincere Repen• … ance will save us.
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We profess the sin• … ere Faith of Christ, we fight in a just Cause,
We profess the sin• … ere Faith of christ, we fight in a just Cause,
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if it be lawful to defend our • … elves against the powerful Oppressor • … f the Protestant, that is, the true Christian Faith,
if it be lawful to defend our • … elves against the powerful Oppressor • … f the Protestant, that is, the true Christian Faith,
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and the Liberties of Europe; and we have no reason to fear • … ny thing but our sins:
and the Liberties of Europe; and we have no reason to Fear • … ny thing but our Sins:
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Let us but re• … orm our Lives, and put away the evil • … f our doings,
Let us but re• … orm our Lives, and put away the evil • … f our doings,
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and our Arms will be as Prosperous, as our Cause is Just: God will then gird our Princes and soldiers • … ith strength to the battle;
and our Arms will be as Prosperous, as our Cause is Just: God will then gird our Princes and Soldiers • … ith strength to the battle;
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will teach • … heir hands to war, and their fingers to • … ght. 5thly. Faith and Prayer are more • … owerful than Arms;will teach • … heir hands to war, and their fingers to • … ght. 5thly. Faith and Prayer Are more • … owerful than Arms;
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as it must neces• … arily be, if God only gives Victory • … nd Success.
as it must neces• … arily be, if God only gives Victory • … and Success.
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This we learn from the • … hole History of the Iews; the Apo• … le to the Hebrews gives us a particular • … ccount of the Power of Faith, II. Heb. • … 2, 33, 34. Of Gideon,
This we Learn from the • … hold History of the Iews; the Apo• … le to the Hebrews gives us a particular • … ccount of the Power of Faith, II Hebrew • … 2, 33, 34. Of gideon,
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and Barach, and Sampson, and Ieptha, and David, who • … hrough faith subdued kingdoms, wrought • … ighteousness, obtained promises, stopped • … he mouths of lions, quenched the violence • … f fire, escaped the edge of the sword, out of weakness were made strong, waxed valivaliant in fight, turned to flight the armies of the aliens.
and Barak, and Sampson, and Jephthah, and David, who • … hrough faith subdued kingdoms, wrought • … ighteousness, obtained promises, stopped • … he mouths of Lions, quenched the violence • … f fire, escaped the edge of the sword, out of weakness were made strong, waxed valivaliant in fight, turned to flight the armies of the aliens.
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Moses his Prayer was more powerful than Ioshua 's Arms; for when Moses held up his hands, Israel prevailed;
Moses his Prayer was more powerful than Ioshua is Arms; for when Moses held up his hands, Israel prevailed;
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when he let down his hands, Amalek prevailed, 17. Exo. II. Hezekiah 's Prayer overthrew the Assyrian Army,when he let down his hands, Amalek prevailed, 17. Exo. II Hezekiah is Prayer overthrew the assyrian Army,
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when Rabshekah came against Ierusalem, and reproached them with their Trust in God.
when Rabshekah Come against Ierusalem, and reproached them with their Trust in God.
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We must not indeed expect such miraculous Victories as God gave to Israel; but this makes no difference;
We must not indeed expect such miraculous Victories as God gave to Israel; but this makes no difference;
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for the Power of Faith and Prayer is the same still;
for the Power of Faith and Prayer is the same still;
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and all Victory is God's still, who gives Success as well by invisible Means, and seeming Accidents,
and all Victory is God's still, who gives Success as well by invisible Means, and seeming Accidents,
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as by the most visible interposal of a miraculous Power: For God gave Israel miraculous Deliverances;
as by the most visible interposal of a miraculous Power: For God gave Israel miraculous Deliverances;
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not because he could not save them without a miracle, but because he would make it visible to all the world. That he was their Saviour.
not Because he could not save them without a miracle, but Because he would make it visible to all the world. That he was their Saviour.
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But still God hears our Prayers, and answers them;
But still God hears our Prayers, and answers them;
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he is still the Saviour and Deliverer of all those who trust in him, and hope in his Mercy;
he is still the Saviour and Deliverer of all those who trust in him, and hope in his Mercy;
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and therefore the only sure way to conquer our Enemies, is to prevail with God by our servent and importunate prayers for a Blessing upon our Arms;
and Therefore the only sure Way to conquer our Enemies, is to prevail with God by our servient and importunate Prayers for a Blessing upon our Arms;
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to pray in Faith, in • … e, with an entire dependance on 〈 ◊ 〉,
to pray in Faith, in • … e, with an entire dependence on 〈 ◊ 〉,
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and a perfect Resignation to his 〈 ◊ 〉:
and a perfect Resignation to his 〈 ◊ 〉:
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Thus Gideon, and Barak, and • … id, and the Worthies of old, sub• … d Kingdoms, waxed valiant in fight, 〈 ◊ 〉 turned to flight the Armies of Ali• …;
Thus gideon, and Barak, and • … id, and the Worthies of old, sub• … worser Kingdoms, waxed valiant in fight, 〈 ◊ 〉 turned to flight the Armies of Ali• …;
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and there is no other way that I • … w of, still:
and there is no other Way that I • … w of, still:
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If God be still the only • … er of Victory, Faith and Prayer is 〈 ◊ 〉 the only way to obtain Victory 〈 ◊ 〉 God;
If God be still the only • … er of Victory, Faith and Prayer is 〈 ◊ 〉 the only Way to obtain Victory 〈 ◊ 〉 God;
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and therefore if we are 〈 ◊ 〉 and remiss in our Prayers;
and Therefore if we Are 〈 ◊ 〉 and remiss in our Prayers;
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if 〈 ◊ 〉 do not pray at all, or expect no• … g from our Prayers, let us not charge any ill success to ill conduct or • … ardize,
if 〈 ◊ 〉 do not pray At all, or expect no• … g from our Prayers, let us not charge any ill success to ill conduct or • … ardize,
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but to our Infidelity and • … igion; and indeed this is the only • … ncholly Consideration in our pre• … Circumstances;
but to our Infidelity and • … igion; and indeed this is the only • … ncholly Consideration in our pre• … circumstances;
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if the Courage 〈 ◊ 〉 Conduct of a Prince, if the Brave• … and Resolution of Soldiers, if a • … erous Army and Navy,
if the Courage 〈 ◊ 〉 Conduct of a Prince, if the Brave• … and Resolution of Soldiers, if a • … erous Army and Navy,
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if an Arm • … lesh could give Victory, we have • … on to hope well;
if an Arm • … lesh could give Victory, we have • … on to hope well;
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but if God go 〈 ◊ 〉 forth with our Armies, all our • … er Preparations are vain;
but if God go 〈 ◊ 〉 forth with our Armies, all our • … er Preparations Are vain;
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and how 〈 ◊ 〉 we expect that, when we will not 〈 ◊ 〉 it,
and how 〈 ◊ 〉 we expect that, when we will not 〈 ◊ 〉 it,
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or only mock God with some • … nal and customary addresses, without being concern'd whether he hears o• … no;
or only mock God with Some • … nal and customary Addresses, without being concerned whither he hears o• … no;
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or without expecting or at least without trusting and depending on his help ▪
or without expecting or At least without trusting and depending on his help ▪
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6thly. But to encourage those goo• … men, how few soever there are amo• … us, who have a great sense of th• … Divine Providence,6thly. But to encourage those goo• … men, how few soever there Are amo• … us, who have a great sense of th• … Divine Providence,
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and a firm Tr• … and Faith in God, to be very importunate in their Prayers for th• … Church and Nation, I observe farthe• … That God many times has spared 〈 ◊ 〉 wicked People at the earnest interces• … ons of some few good men.
and a firm Tr• … and Faith in God, to be very importunate in their Prayers for th• … Church and nation, I observe farthe• … That God many times has spared 〈 ◊ 〉 wicked People At the earnest interces• … ons of Some few good men.
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Thus 〈 ◊ 〉 the intercession of Abraham, God promised to have spared Sodom, had the• … been ten righteous persons found 〈 ◊ 〉 that great City:
Thus 〈 ◊ 〉 the Intercession of Abraham, God promised to have spared Sodom, had the• … been ten righteous Persons found 〈 ◊ 〉 that great city:
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God spared Isr• … when they had so provok'd him 〈 ◊ 〉 their Idolatries, that he threatned 〈 ◊ 〉 destroy them, only at the importu• … of Moses, as the Psalmist observes;
God spared Isr• … when they had so provoked him 〈 ◊ 〉 their Idolatries, that he threatened 〈 ◊ 〉 destroy them, only At the importu• … of Moses, as the Psalmist observes;
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th• … fore he said, he would destroy them, 〈 ◊ 〉 not Moses his chosen stood before him 〈 ◊ 〉 the breach, to turn away his wrath, 〈 ◊ 〉 be should destroy them, 106. Psal. 23. 〈 ◊ 〉 Story of which we have, 32. Exod. 7, 〈 ◊ 〉 At another time,th• … before he said, he would destroy them, 〈 ◊ 〉 not Moses his chosen stood before him 〈 ◊ 〉 the breach, to turn away his wrath, 〈 ◊ 〉 be should destroy them, 106. Psalm 23. 〈 ◊ 〉 Story of which we have, 32. Exod 7, 〈 ◊ 〉 At Another time,
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when they had p• … voked God by their Idolatries a• … Whoredoms with the Daughters 〈 ◊ 〉 Moab, and the Plague broke in amo• … them, then stood up Phineas, and execu• … d judgment,
when they had p• … voked God by their Idolatries a• … Whoredoms with the Daughters 〈 ◊ 〉 Moab, and the Plague broke in amo• … them, then stood up Phinehas, and execu• … worser judgement,
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and the plague was stayed, 〈 ◊ 〉. Numb. and the plague was stayed, 〈 ◊ 〉. Numb.
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And therefore when God • … clared his resolution to punish them, 〈 ◊ 〉 forbad his Prophet so much as to • … ay for them, 7. Ier. 16. And in 14. • … ek. 14. professes, That he would not • … cept of any Intercessions for them:
And Therefore when God • … clared his resolution to Punish them, 〈 ◊ 〉 forbade his Prophet so much as to • … ay for them, 7. Jeremiah 16. And in 14. • … eke. 14. Professes, That he would not • … cept of any Intercessions for them:
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• … o these three men, Noah, Daniel, and • … b, were in it, • … oh these three men, Noah, daniel, and • … b, were in it,
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yet they shall deliver • … t their own souls by their righteousness, • … ith the Lord: yet they shall deliver • … tO their own Souls by their righteousness, • … ith the Lord:
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Which supposes, that 〈 ◊ 〉 another time, the Intercessions of • … ese good men would have prevailed;
Which supposes, that 〈 ◊ 〉 Another time, the Intercessions of • … ease good men would have prevailed;
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• … d that it is very extraordinary for God 〈 ◊ 〉 deny it.
• … worser that it is very extraordinary for God 〈 ◊ 〉 deny it.
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And if the importunate Prayers of 〈 ◊ 〉 few good men may obtain Victory • … d Success,
And if the importunate Prayers of 〈 ◊ 〉 few good men may obtain Victory • … worser Success,
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and save a Church and • … ation;
and save a Church and • … ation;
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let every good man at this • … me cry mightily to God, especially as • … e Prophet, Isaiah exhorts, Ye that • … ake mention of the Lord, keep not silence, • … nd give him no rest, till he make Ierusa• … em a praise in the earth, 62. Isa. 6, 7.
let every good man At this • … me cry mightily to God, especially as • … e Prophet, Isaiah exhorts, You that • … ache mention of the Lord, keep not silence, • … and give him no rest, till he make Ierusa• … em a praise in the earth, 62. Isaiah 6, 7.
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7thly. To add no more, and it is a very comfortable Consideration, God many times saved Israel for his own Names sake,7thly. To add no more, and it is a very comfortable Consideration, God many times saved Israel for his own Names sake,
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when their sins provoked him to destroy them. 48. Isa. 9. For my name sake will I defer mine anger,
when their Sins provoked him to destroy them. 48. Isaiah 9. For my name sake will I defer mine anger,
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and for my praise will I refrain for Thee, that I cut Thee not off. 11. v. For mine ow• … sake,
and for my praise will I refrain for Thee, that I Cut Thee not off. 11. v. For mine ow• … sake,
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even for mine own sake will I do it;
even for mine own sake will I do it;
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for how should my name be polluted? and I will not give my glory to another. for how should my name be polluted? and I will not give my glory to Another.
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Thus God assigns the reason, why he did not destroy Israel in the Wilderness, when they so highly provoked him.
Thus God assigns the reason, why he did not destroy Israel in the Wilderness, when they so highly provoked him.
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I wrought for my name sake, that it should not be polluted before the heathen, among whom they were, in whose sight I mad• … my self known unto them, in bringing them forth out of the land of Egypt, 20. Ezek. 9. That is, they were God's peculiar people, the only worshippers of the Lord Iehovah, whom he had brought out of Aegypt by a mighty hand, to make his Name known in the world;I wrought for my name sake, that it should not be polluted before the heathen, among whom they were, in whose sighed I mad• … my self known unto them, in bringing them forth out of the land of Egypt, 20. Ezekiel 9. That is, they were God's peculiar people, the only worshippers of the Lord Jehovah, whom he had brought out of Egypt by a mighty hand, to make his Name known in the world;
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and though they never so much deserved to be destroyed, had he then destroyed them, his own great Name would have suffered with them; as Moses pleaded with God;
and though they never so much deserved to be destroyed, had he then destroyed them, his own great Name would have suffered with them; as Moses pleaded with God;
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Wherefore should the Aegyptians say, For mischief did he bring them out to slay them in the mountains, Wherefore should the egyptians say, For mischief did he bring them out to slay them in the Mountains,
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and to consume them from the face of the earth? 32. Exod. 12. And thus the Psalmist prays, Help us, O God of our salvation,
and to consume them from the face of the earth? 32. Exod 12. And thus the Psalmist prays, Help us, Oh God of our salvation,
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for the glory of thy name, and deliver us, and purge away our sins for thy name sake;
for the glory of thy name, and deliver us, and purge away our Sins for thy name sake;
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wherefore should the Heathen say, Where is their God? let him be known among the Heathen in our sight, by revenging the blood of thy servants, which is shed, 79. Psalm 9, 10.Wherefore should the Heathen say, Where is their God? let him be known among the Heathen in our sighed, by revenging the blood of thy Servants, which is shed, 79. Psalm 9, 10.
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And this is matter of hope to us, That though our sins are very great,
And this is matter of hope to us, That though our Sins Are very great,
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yet God will not utterly destroy us, but will send deliverance for his name sake; for the sake of that holy Faith which is professed among us;
yet God will not utterly destroy us, but will send deliverance for his name sake; for the sake of that holy Faith which is professed among us;
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lest our Antichristian Enemies should triunph and say, Where is now their God? When the preservation of a wicked people is for the defence and honour of the true Christian Faith, we have reason to hope,
lest our Antichristian Enemies should triunph and say, Where is now their God? When the preservation of a wicked people is for the defence and honour of the true Christian Faith, we have reason to hope,
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and good men have a very powerful argument to plead with God, That he will save us for his own Names sake.
and good men have a very powerful argument to plead with God, That he will save us for his own Names sake.
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SERMON IV. • … reach'd before the Queen, at Whitehall, February the XIIth, 1691 / 2. IV. MATTH. 1. • … hen was Iesus led up of the Spirit into the Wilderness, to be tempted of the Devil.
SERMON IV. • … reached before the Queen, At Whitehall, february the XIIth, 1691 / 2. IV. MATTHEW. 1. • … hen was Iesus led up of the Spirit into the Wilderness, to be tempted of the devil.
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THE Temptation of our Saviour, after his fasting Forty Days, is a very proper Subject for our Meditation at this time;
THE Temptation of our Saviour, After his fasting Forty Days, is a very proper Subject for our Meditation At this time;
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and suggests • … o many useful observations, that I shall not wast any time in a needless Preface;
and suggests • … oh many useful observations, that I shall not wast any time in a needless Preface;
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but shall 1. Consider in general, what concerns his Temptation; and 2. Explain the Nature of those particular Temptations wherewith the Devil assaulted him.
but shall 1. Consider in general, what concerns his Temptation; and 2. Explain the Nature of those particular Temptations wherewith the devil assaulted him.
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1. In general, Concerning our Saviour's being tempted by the Devil: Now to tempt, is to make a Tryal and Experiment;
1. In general, Concerning our Saviour's being tempted by the devil: Now to tempt, is to make a Trial and Experiment;
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and when the Devil tempts, it is to try, if he can perswade, or seduce us from the Fear,
and when the devil tempts, it is to try, if he can persuade, or seduce us from the fear,
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and Worship, and Obedience of God.
and Worship, and obedience of God.
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1. Now in the first place it is very observable, that Christ himself, when he became Man, was tempted of the Devil;
1. Now in the First place it is very observable, that christ himself, when he became Man, was tempted of the devil;
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and there is no greater mystery in this, than that he was liable to hunger and cold,
and there is no greater mystery in this, than that he was liable to hunger and cold,
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and had all the innocent Appetites, Inclinations, Infirmities of Humane nature;
and had all the innocent Appetites, Inclinations, Infirmities of Humane nature;
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that is, That he was a true and real Man. The Ancients generally conclude, that the Devil did not know at this time,
that is, That he was a true and real Man. The Ancients generally conclude, that the devil did not know At this time,
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how great a Person our Saviour was, even the Eternal Son of God;
how great a Person our Saviour was, even the Eternal Son of God;
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for it is hardly credible, that had he known this, he would have made so vain and hopeless an attempt on him:
for it is hardly credible, that had he known this, he would have made so vain and hopeless an attempt on him:
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It is likely enough, he thought him to be some extraordinary person; He knew by the Ancient Prophecies, that the Messias was to appear;
It is likely enough, he Thought him to be Some extraordinary person; He knew by the Ancient Prophecies, that the Messias was to appear;
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and knew from the Prophet Daniel, that the time for his coming was accomplished;
and knew from the Prophet daniel, that the time for his coming was accomplished;
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nay, it is probable, he knew all the circumstances of his Birth, and heard that • … imony God gave him at his Bap• …, This is my beloved Son;
nay, it is probable, he knew all the Circumstances of his Birth, and herd that • … imony God gave him At his Bap• …, This is my Beloved Son;
uh-x, pn31 vbz j, pns31 vvd d dt n2 pp-f po31 n1, cc vvd cst • … n1 np1 vvd pno31 p-acp po31 np1 …, d vbz po11 j-vvn n1;
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but he saw he was a Man, though an extraordinary Man; and might not know that he was any thing more;
but he saw he was a Man, though an extraordinary Man; and might not know that he was any thing more;
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and having formerly foiled our first Parents in Paradise, in the state of innocence, hoped for the like success again.
and having formerly foiled our First Parents in Paradise, in the state of innocence, hoped for the like success again.
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Now if Christ himself was tempted by the Devil, none of us must hope to escape;
Now if christ himself was tempted by the devil, none of us must hope to escape;
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tempted we shall be, and therefore must take care to stand upon our guard, and to fortify our Minds against all temptations.
tempted we shall be, and Therefore must take care to stand upon our guard, and to fortify our Minds against all temptations.
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And this encouragement we have from the Example of our Saviour, that to be tempted is no Sin,
And this encouragement we have from the Exampl of our Saviour, that to be tempted is no since,
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unless we yield to a temptation; for He was tempted as we are, yet without sin;
unless we yield to a temptation; for He was tempted as we Are, yet without since;
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and we cannot imagine, had it been a sin to be tempted, that God would have permitted the Devil to have tempted our Saviour;
and we cannot imagine, had it been a since to be tempted, that God would have permitted the devil to have tempted our Saviour;
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which may ease the fears of some Melancholly Christians, who are afflicted with evil and tempting thoughts which their Souls abhor;
which may ease the fears of Some Melancholy Christians, who Are afflicted with evil and tempting thoughts which their Souls abhor;
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for whatever the cause of such thoughts be, whether a frighted and disturbed imagination, or the suggestion of wicked Spirits, they can no more defile the Soul, which abhors and rejects them with grief and indignation,
for whatever the cause of such thoughts be, whither a frighted and disturbed imagination, or the suggestion of wicked Spirits, they can no more defile the Soul, which abhors and rejects them with grief and Indignation,
p-acp r-crq dt n1 pp-f d n2 vbb, cs dt j-vvn cc j-vvn n1, cc dt n1 pp-f j n2, pns32 vmb av-dx av-dc vvi dt n1, r-crq vvz cc vvz pno32 p-acp n1 cc n1,
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than they can the Paper, on which they are writ.
than they can the Paper, on which they Are writ.
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Nay, hence we learn, that God many times exercises those with the greatest and most difficult Tryals and Temptations, who are most dear to him.
Nay, hence we Learn, that God many times exercises those with the greatest and most difficult Trials and Temptations, who Are most dear to him.
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He had no sooner proclaimed Christ his beloved Son, in whom he was well pleased,
He had no sooner proclaimed christ his Beloved Son, in whom he was well pleased,
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but he leads him by the Spirit into the Wilderness, to be tempted of the Devil.
but he leads him by the Spirit into the Wilderness, to be tempted of the devil.
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This Life is a State of Tryal and Probation;
This Life is a State of Trial and Probation;
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and Temptations, though they create some trouble and difficulty to good men, yet do them no hurt.
and Temptations, though they create Some trouble and difficulty to good men, yet do them no hurt.
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If good men Conquer, Temptations do but exercise, encrease, and confirm their Graces, and make them great and illustrious examples to the World, glorify the Divine Power in the Victories and Triumphs of his Servants, over the World, the Flesh, and the Devil;
If good men Conquer, Temptations do but exercise, increase, and confirm their Graces, and make them great and illustrious Examples to the World, Glorify the Divine Power in the Victories and Triumphos of his Servants, over the World, the Flesh, and the devil;
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give them a secure hope in God, and a transporting sense of his Love, and prepare great rewards for them in the next Life.
give them a secure hope in God, and a transporting sense of his Love, and prepare great rewards for them in the next Life.
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And if they happen in any particular encounter to be overcome, as St. Peter himself was, when he denied his Master;
And if they happen in any particular encounter to be overcome, as Saint Peter himself was, when he denied his Master;
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yet they rise again with glory;
yet they rise again with glory;
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and the sense of their sin, and the shame of a defeat, fills them with sorrow, indignation, self-revenge, gives them new spirit, vigour, activity, resolution, makes them more patient of hardships and sufferings, more unwearied in doing good, more humble and modest,
and the sense of their since, and the shame of a defeat, fills them with sorrow, Indignation, Self-revenge, gives them new Spirit, vigour, activity, resolution, makes them more patient of hardships and sufferings, more unwearied in doing good, more humble and modest,
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and more perfectly resigned to the Will of God, to dispose of them and their Services to his own Glory, as he pleases.
and more perfectly resigned to the Will of God, to dispose of them and their Services to his own Glory, as he Pleases.
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God does not train up those whom he Loves, and whom he prepares for Glory, in ease and softness;
God does not train up those whom he Loves, and whom he prepares for Glory, in ease and softness;
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Whom the Lord loveth he chastneth; and scourgeth every son whom he receiveth: And the more difficult Temptations he exposes us to, the greater honour he does us;Whom the Lord loves he Chasteneth; and scourges every son whom he receives: And the more difficult Temptations he exposes us to, the greater honour he does us;
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the more glorious will our Triumphs, the richer and brighter will our Crowns be.
the more glorious will our Triumphos, the Richer and Brighter will our Crowns be.
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Let us then behold our Saviour in the Wilderness, separated from humane conversation, and all the comforts of Life, in the midst of wild Beasts and tempting Spirits,
Let us then behold our Saviour in the Wilderness, separated from humane Conversation, and all the comforts of Life, in the midst of wild Beasts and tempting Spirits,
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and not think, that God uses us hardly, if at any time he lets loose the Tempter upon us,
and not think, that God uses us hardly, if At any time he lets lose the Tempter upon us,
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and gives him power over all we have, as he did in the Case of Iob, to afflict us in our Relations, our Bodies, our Estates, good Names,
and gives him power over all we have, as he did in the Case of Job, to afflict us in our Relations, our Bodies, our Estates, good Names,
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or whatever gives us the sharpest and keenest sense of suffering, and is the most difficult exercise of our Faith.
or whatever gives us the Sharpest and keenest sense of suffering, and is the most difficult exercise of our Faith.
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2. Let us consider the time when our Saviour was tempted, viz. immediately after his Baptism, being full of the Holy Ghost, 4. Luke 1. 1. As soon as our Saviour was baptized, he was led by the Spirit into the Wilderness.
2. Let us Consider the time when our Saviour was tempted, viz. immediately After his Baptism, being full of the Holy Ghost, 4. Luke 1. 1. As soon as our Saviour was baptised, he was led by the Spirit into the Wilderness.
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For Then in my Text relates to the time of his Baptism;
For Then in my Text relates to the time of his Baptism;
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and St. Luke tells us, this was done in his return from Iordan, where he was baptized by Iohn.
and Saint Lycia tells us, this was done in his return from Iordan, where he was baptised by John.
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By this Religious Rite, our Saviour had devoted himself to the immediate service of God in the Salvation of Mankind,
By this Religious Rite, our Saviour had devoted himself to the immediate service of God in the Salvation of Mankind,
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and was inaugurated into his Prophetick Office, by that Testimony which was given to him by a Voice from Heaven, This is my beloved Son in whom I am well pleased;
and was inaugurated into his Prophetic Office, by that Testimony which was given to him by a Voice from Heaven, This is my Beloved Son in whom I am well pleased;
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and this was the Critical time, both for the Devil to tempt, and for our Saviour to baffle all his temptations, and to triumph over him.
and this was the Critical time, both for the devil to tempt, and for our Saviour to baffle all his temptations, and to triumph over him.
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Could the Devil have conquered our Saviour in this first assault, there had been an end of this Glorious design of mans Salvation,
Could the devil have conquered our Saviour in this First assault, there had been an end of this Glorious Design of men Salvation,
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when he had enslaved and captivated the Saviour himself;
when he had enslaved and captivated the Saviour himself;
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and therefore he began as early with • … he second Adam, as he did with the first,
and Therefore he began as early with • … he second Adam, as he did with the First,
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though not with the like success.
though not with the like success.
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Had our first parents resisted the first • … emptation, we had been happy for • … ver;
Had our First Parents resisted the First • … emptation, we had been happy for • … ver;
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but they yielded and brought • … eath upon themselves and their Poste• … ity;
but they yielded and brought • … eath upon themselves and their Poste• … City;
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but the seed of the Woman, whom God had promised should • … reak the Serpents Head, who was made manifest to destroy the works, the Kingdom and the Power of the Devil, by God's order and appointment,
but the seed of the Woman, whom God had promised should • … reak the Serpents Head, who was made manifest to destroy the works, the Kingdom and the Power of the devil, by God's order and appointment,
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first encounters him in his own person, resists his most furious assaults, makes him re• … reat with shame and despair,
First encounters him in his own person, resists his most furious assaults, makes him re• … reat with shame and despair,
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as foresee• … ng his own destiny, and the final destruction of his Kingdom.
as foresee• … ng his own destiny, and the final destruction of his Kingdom.
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As the old Serpent seduced our first Parents in Paradice, and brought sin and misery and death into the world,
As the old Serpent seduced our First Parents in Paradise, and brought since and misery and death into the world,
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so it was very fitting that the Saviour of Mankind should give the first proof of his Divine power in conquering the Tempter.
so it was very fitting that the Saviour of Mankind should give the First proof of his Divine power in conquering the Tempter.
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This gives us great encouragement to fight under Christ's Banners against the World, the Flesh, and the Devil;
This gives us great encouragement to fight under Christ's Banners against the World, the Flesh, and the devil;
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for the Captain of our Salvation has already conquered, and if we are not wanting to our selves, we shall be more than Conquerors through Christ who strengthens us.
for the Captain of our Salvation has already conquered, and if we Are not wanting to our selves, we shall be more than Conquerors through christ who strengthens us.
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He knows what the power of temptations is, and what measures of Grace are necessary to resist them;
He knows what the power of temptations is, and what measures of Grace Are necessary to resist them;
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and if we do not forsake him, he will not forsake us. He has conquered himself, and knows how to conquer;
and if we do not forsake him, he will not forsake us. He has conquered himself, and knows how to conquer;
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and if we faithfully adhere to him, we shall conquer too.
and if we faithfully adhere to him, we shall conquer too.
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Nay, in case we should some time be conquered, this has made him a merciful and compassionate High Priest, being in all things tempted like as we are:
Nay, in case we should Some time be conquered, this has made him a merciful and compassionate High Priest, being in all things tempted like as we Are:
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He knows the weakness of humane nature, and the power and subtilty of the Tempter, and prays for us, as he did for St. Peter, That our faith fail not;
He knows the weakness of humane nature, and the power and subtlety of the Tempter, and prays for us, as he did for Saint Peter, That our faith fail not;
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that if we fall, we may rise again by Repentance:
that if we fallen, we may rise again by Repentance:
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And this is a mighty Consolation, That if any man sin, 〈 ◊ 〉 have an Advocate with the Father, Iesus Christ the righteous, who is not only a Propitiation for our Sins,
And this is a mighty Consolation, That if any man since, 〈 ◊ 〉 have an Advocate with the Father, Iesus christ the righteous, who is not only a Propitiation for our Sins,
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but was tempted also, as we are.
but was tempted also, as we Are.
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2ly. St. Luke observes, that our Saviour was full of the Holy Ghost, (which he received without measure at his Baptism,2ly. Saint Lycia observes, that our Saviour was full of the Holy Ghost, (which he received without measure At his Baptism,
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when the Holy Ghost descended like a Dove, and rested on him) before he was led by the Spirit into the Wilderness to be tempted of the Devil.
when the Holy Ghost descended like a Dove, and rested on him) before he was led by the Spirit into the Wilderness to be tempted of the devil.
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For Human Nature (and it was the Human Nature of Christ on which the Holy Ghost descended) cannot resist such powerful Assaults without Divine Assistances.
For Human Nature (and it was the Human Nature of christ on which the Holy Ghost descended) cannot resist such powerful Assaults without Divine Assistances.
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And the Example of our Saviour assures us, that God will not expose us to any Temptations, without giving us proportionable measures of Grace to resist them:
And the Exampl of our Saviour assures us, that God will not expose us to any Temptations, without giving us proportionable measures of Grace to resist them:
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That if we are at any time conquered, it is not for want of power, but for want of will to conquer:
That if we Are At any time conquered, it is not for want of power, but for want of will to conquer:
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that is, the fault is wholly our own, and we cannot blame God for it.
that is, the fault is wholly our own, and we cannot blame God for it.
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I doubt, there are few men in the world • … ut the Devil (had he the full power of • … empting) could find out some Tempta• … ions too big for them;
I doubt, there Are few men in the world • … ut the devil (had he the full power of • … emptying) could find out Some Tempta• … ions too big for them;
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but the Divine Goodness is seen, as well in restraining • … he power of the Devil, that we shall • … ot be tempted above what we are able • … o bear,
but the Divine goodness is seen, as well in restraining • … he power of the devil, that we shall • … It be tempted above what we Are able • … oh bear,
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as by the strengthning our • … inds by the internal Assistances of his Grace;
as by the strengthening our • … inds by the internal Assistances of his Grace;
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and therefore our Saviour has • … aught us to pray, Lead us not into • … emptation,
and Therefore our Saviour has • … aught us to pray, Led us not into • … emptation,
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but deliver us from evil, NONLATINALPHABET, from the wicked One; which • … oes not signify, that we may never be tempted, which is impossible,but deliver us from evil,, from the wicked One; which • … oes not signify, that we may never be tempted, which is impossible,
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while we live in Bodies of Flesh and Blood, and are incompassed with all the Flattering Objects of Flesh and Sense;
while we live in Bodies of Flesh and Blood, and Are encompassed with all the Flattering Objects of Flesh and Sense;
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but that God would not give us up into the power of the Devil, to be tempted above what we are able.
but that God would not give us up into the power of the devil, to be tempted above what we Are able.
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Some of the Ancients observe from this Story, That when we devote and consecrate our selves to God, we must expect to be tempted as our Saviour was:
some of the Ancients observe from this Story, That when we devote and consecrate our selves to God, we must expect to be tempted as our Saviour was:
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As for bad men, who are the Slaves and Vassals of the Devil, he cannot so properly be said to tempt, as to govern them;
As for bad men, who Are the Slaves and Vassals of the devil, he cannot so properly be said to tempt, as to govern them;
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for he is the Spiri• … that worketh in the Children of disobedience: but when men desert his service, he is very busie to recover his Slaves again;
for he is the Spiri• … that works in the Children of disobedience: but when men desert his service, he is very busy to recover his Slaves again;
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but then our comfort and security too, is, That when we give up our selves to the Service of God, he takes us into his protection;
but then our Comfort and security too, is, That when we give up our selves to the Service of God, he Takes us into his protection;
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the Wicked One cannot touch us without his leave, and he always proportions our Trials to our Strength.
the Wicked One cannot touch us without his leave, and he always proportions our Trials to our Strength.
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3dly, Consider the Place of our Saviour's Temtation, He was led by the Spirit into the Wilderness, where there were no tempting Objects,3dly, Consider the Place of our Saviour's Temptation, He was led by the Spirit into the Wilderness, where there were no tempting Objects,
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but yet there the tempting Spirit found him.
but yet there the tempting Spirit found him.
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Some men think, that the surest way 〈 ◊ 〉 get rid of Temptations, is to get • … t of the World;
some men think, that the Surest Way 〈 ◊ 〉 get rid of Temptations, is to get • … tO of the World;
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to withdraw them• … ves from Human Conversation; or 〈 ◊ 〉 make a shew of doing it, without • … ing it;
to withdraw them• … ves from Human Conversation; or 〈 ◊ 〉 make a show of doing it, without • … ing it;
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as if the Devil could not • … llow them into a Desert, or a Cell. • … hile we live in Bodies of Flesh and • … ood we may be tempted where-ever • … e are:
as if the devil could not • … llow them into a Desert, or a Cell. • … hile we live in Bodies of Flesh and • … ood we may be tempted wherever • … e Are:
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If we mortify our Sensual Ap• … tites, and our love to this World, • … e may live very innocently in the • … orld;
If we mortify our Sensual Ap• … tites, and our love to this World, • … e may live very innocently in the • … orld;
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if we do not, we can never • … t rid of the World, but where-ever • … e go, we carry it in our hearts.
if we do not, we can never • … tO rid of the World, but wherever • … e go, we carry it in our hearts.
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Do these men imagine, they can ne• … r be tempted to lust, unless they daily • … e and converse with beautiful Women? 〈 ◊ 〉 that they cannot love the World • … ithout living in a Court,
Do these men imagine, they can ne• … r be tempted to lust, unless they daily • … e and converse with beautiful Women? 〈 ◊ 〉 that they cannot love the World • … ithout living in a Court,
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and enjoy• … g all the ease and luxury of a Plentiful • … rtune? or that it is not possible to • … spise the World with as much haughti• … ss and vanity of mind, as any • … an has, who most admires it? That a • … onk can't be as proud as an Emperor, • … d glory as much in a sullen Retire• … ent, in Voluntary Austerities, in an • … ffected Poverty, in a Vain Opinion • … f extraordinary Sanctity,
and enjoy• … g all the ease and luxury of a Plentiful • … rtune? or that it is not possible to • … spise the World with as much haughti• … ss and vanity of mind, as any • … an has, who most admires it? That a • … Onk can't be as proud as an Emperor, • … worser glory as much in a sullen Retire• … ent, in Voluntary Austerities, in an • … ffected Poverty, in a Vain Opinion • … f extraordinary Sanctity,
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as any Man can do in Wealth and Power? Whence came all those Superstitions, which have corrupted both the Faith and Worship of Christianity,
as any Man can do in Wealth and Power? Whence Come all those Superstitions, which have corrupted both the Faith and Worship of Christianity,
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and done more mischief to the Church and Religion, than all the looseness of a Secular Life,
and done more mischief to the Church and Religion, than all the looseness of a Secular Life,
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but from Desarts and the Cells of Monks and Hermites? Which proves that the Devil has his Temptations for th• … Wilderness,
but from Deserts and the Cells of Monks and Hermits? Which Proves that the devil has his Temptations for th• … Wilderness,
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as well as for the Court for the most Religious Devotees, an• … Melancholly Enthusiasts, as well as f• … the Men of this World;
as well as for the Court for the most Religious Devotees, an• … Melancholy Enthusiasts, as well as f• … the Men of this World;
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and those t• … most dangerous Temptations too; whic• … as experience tells us, open a bac• … door for Pride and Ambition,
and those t• … most dangerous Temptations too; whic• … as experience tells us, open a bac• … door for Pride and Ambition,
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and Secular Power, and a general corruptio• … of Manners to enter into the Church, and into the Lives of Christians:
and Secular Power, and a general corruptio• … of Manners to enter into the Church, and into the Lives of Christians:
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An• … therefore we must guard our selve• … against the Tempter as well in o• … greatest solitudes and retirements fro• … the World,
An• … Therefore we must guard our selve• … against the Tempter as well in o• … greatest Solitudes and retirements fro• … the World,
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as in a croud of busine• … We must have a care of the temptatio• … of Devotion,
as in a crowd of busine• … We must have a care of the temptatio• … of Devotion,
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and Mortification, 〈 ◊ 〉 Fastings and Penances, of a sullen d• … content at this World,
and Mortification, 〈 ◊ 〉 Fastings and Penances, of a sullen d• … content At this World,
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as well as 〈 ◊ 〉 the temptations of a busie Life, and 〈 ◊ 〉 an easie and prosperous Fortune.
as well as 〈 ◊ 〉 the temptations of a busy Life, and 〈 ◊ 〉 an easy and prosperous Fortune.
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4thly, I observe, That Christ was led • … y the Spirit into the Wilderness, to be • … empted of the Devil;4thly, I observe, That christ was led • … y the Spirit into the Wilderness, to be • … empted of the devil;
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that is, It was God's appointment, not his own vo• … untary choice.
that is, It was God's appointment, not his own vo• … untarry choice.
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And this Teaches us • … anfully to resist Temptations, when • … he Providence of God,
And this Teaches us • … anfully to resist Temptations, when • … he Providence of God,
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and the un• … voidable circumstances of our Con• … ition bring us into Temptations, but • … ot presumptuously to thrust our selves • … nto them.
and the un• … voidable Circumstances of our Con• … ition bring us into Temptations, but • … It presumptuously to thrust our selves • … unto them.
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There is always danger in Tempta• … ions, especially when we rashly ven• … ure upon them.
There is always danger in Tempta• … ions, especially when we rashly ven• … ure upon them.
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Let not him that putteth on his Armour, boast, as he that putteth it off, is true in our Spiritual Warfare.Let not him that putteth on his Armour, boast, as he that putteth it off, is true in our Spiritual Warfare.
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We have seen great Men conquered, even St. Peter himself;
We have seen great Men conquered, even Saint Peter himself;
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and therefore, Let him that thinketh he standeth, take heed lest he fall, and not unnecessarily venture too near a Precipice, where he may be in danger of falling.
and Therefore, Let him that Thinketh he Stands, take heed lest he fallen, and not unnecessarily venture too near a Precipice, where he may be in danger of falling.
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Our Saviour has taught us to pray, that God would not lead us into Temptation, as I observed before;
Our Saviour has taught us to pray, that God would not led us into Temptation, as I observed before;
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much less then ought we to lead our selves into Temptation.
much less then ought we to led our selves into Temptation.
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We may easily presume too far upon the strength of our Faith, our Courage, our Resolution,
We may Easily presume too Far upon the strength of our Faith, our Courage, our Resolution,
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as St. Peter did, who had he been more diffident of himself, had kept out of the High-Priest's Hall,
as Saint Peter did, who had he been more diffident of himself, had kept out of the Highpriest's Hall,
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and escaped the Temptation, which he could not resist.
and escaped the Temptation, which he could not resist.
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We daily see, that Men who presume upon the Strength of their Constitution, and use their Bodies ill, destroy their Health,
We daily see, that Men who presume upon the Strength of their Constitution, and use their Bodies ill, destroy their Health,
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and shorten their Lives, while Men who feel their own weak and crazy Temper, live on with Care to a good Old Age;
and shorten their Lives, while Men who feel their own weak and crazy Temper, live on with Care to a good Old Age;
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and thus it is with respect to the Mind, as well as to the Body: Presumption will destroy those, whom Fear and Caution will secure;
and thus it is with respect to the Mind, as well as to the Body: Presumption will destroy those, whom fear and Caution will secure;
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and therefore, let us not be highminded, but fear.
and Therefore, let us not be High-minded, but Fear.
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There are a great many ways, whereby Men expose themselves to Temptation, and tempt even the Tempter;
There Are a great many ways, whereby Men expose themselves to Temptation, and tempt even the Tempter;
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some of which are very obvious: As to keep Ill Company, whose Conversation is a daily Temptation:
Some of which Are very obvious: As to keep Ill Company, whose Conversation is a daily Temptation:
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Sloth and Idleness, which betrays Men to any Wickedness which offers its self:
Sloth and Idleness, which betrays Men to any Wickedness which offers its self:
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For it is an uneasie thing to have nothing to do, and that it self is a Temptation,
For it is an uneasy thing to have nothing to do, and that it self is a Temptation,
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and the Devil never wants Business to employ such Men in;
and the devil never Wants Business to employ such Men in;
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and I know nothing worse than this, but when Men choose such Business, as is nothing else but Idleness and Vanity,
and I know nothing Worse than this, but when Men choose such Business, as is nothing Else but Idleness and Vanity,
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or can only minister to their own, or to other Mens Lusts.
or can only minister to their own, or to other Men's Lusts.
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But there are other ways, whereby Men thrust themselves into Temptations, without considering what they do.
But there Are other ways, whereby Men thrust themselves into Temptations, without considering what they do.
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I might name many, but shall content my self with some few at present, which are least observed,
I might name many, but shall content my self with Some few At present, which Are least observed,
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and which prove Snares to good Men; as for instance:
and which prove Snares to good Men; as for instance:
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To impose upon our selves constant Tasks of Religion, that we will Read and Pray so much,
To impose upon our selves constant Tasks of Religion, that we will Read and Pray so much,
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and so often every Day, and observe voluntary Fasts, and abstain from such innocent Diversions, &c. which Men commonly resolve in some great Heats and Fits of Devotion, which they fancy will continue in the same fervour, but never do;
and so often every Day, and observe voluntary Fasts, and abstain from such innocent Diversions, etc. which Men commonly resolve in Some great Heats and Fits of Devotion, which they fancy will continue in the same fervour, but never do;
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and then these Tasks grow very uneasie, as every thing of Religion does, when it grows a Task;
and then these Tasks grow very uneasy, as every thing of Religion does, when it grows a Task;
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and then they degenerate into dulness and formality, and then Men either leave them off, and with that are tempted to leave off Religion it self;
and then they degenerate into dullness and formality, and then Men either leave them off, and with that Are tempted to leave off Religion it self;
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or they are so very cold, that they fancy themselves spiritually dead, and fall into Melancholly, into Desertions, into Despair it self.
or they Are so very cold, that they fancy themselves spiritually dead, and fallen into Melancholy, into Desertions, into Despair it self.
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It is a dangerous thing for Men by rash and arbitrary Vows, to tye themselves up from doing that, which otherwise they might very innocently do,
It is a dangerous thing for Men by rash and arbitrary Vows, to tie themselves up from doing that, which otherwise they might very innocently doe,
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and which they will be strongly tempted to do, when they have vowed not to do it.
and which they will be strongly tempted to do, when they have vowed not to do it.
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The Guides of Souls know, that this is no imaginary Case, but what they so often meet with,
The Guides of Souls know, that this is no imaginary Case, but what they so often meet with,
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and see such ill effects of, that it is very fit to warn Men of the Snare.
and see such ill effects of, that it is very fit to warn Men of the Snare.
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Were there no other reason against the Monkish Vows of Celibacy, Poverty, and Obedience, I should think this sufficient, that considered only as perpetual Vows, they are a dangerous State of Temptation;
Were there no other reason against the Monkish Vows of Celibacy, Poverty, and obedience, I should think this sufficient, that considered only as perpetual Vows, they Are a dangerous State of Temptation;
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and for my own part, I would never advise any Man to make a perpetual Vow to do,
and for my own part, I would never Advice any Man to make a perpetual Voelli to do,
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or not to do any thing, which it is not perpetually his Duty to do, or not to do.
or not to do any thing, which it is not perpetually his Duty to do, or not to do.
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Thus to marry with Persons of a disagreeable Age, or a disagreeable Humour, or a contrary Religion, is to put our selves into a state of Temptation;
Thus to marry with Persons of a disagreeable Age, or a disagreeable Humour, or a contrary Religion, is to put our selves into a state of Temptation;
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but such particular Instances would be endless, and therefore I forbear.
but such particular Instances would be endless, and Therefore I forbear.
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If God lead us into Temptation, he will give us sufficient strength to resist, if we improve his Grace;
If God led us into Temptation, he will give us sufficient strength to resist, if we improve his Grace;
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if we lead • … ur selves into Temptation, and God • … eave us to the power and subtilty of • … he Tempter, the sin and the folly is our own.
if we led • … ur selves into Temptation, and God • … eave us to the power and subtlety of • … he Tempter, the since and the folly is our own.
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5thly, I observe by what means our Saviour conquered the Devil's Temptations, and that was by the Authority,5thly, I observe by what means our Saviour conquered the Devil's Temptations, and that was by the authority,
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and by the Word of God: It is written, Man shall not live by bread alone.
and by the Word of God: It is written, Man shall not live by bred alone.
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It is written, Thou shalt not tempt the Lord thy God.
It is written, Thou shalt not tempt the Lord thy God.
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It is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. It is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.
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These are such Answers, as would admit of no Reply; for the Authority of God can never be answered.
These Are such Answers, as would admit of no Reply; for the authority of God can never be answered.
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And thus we must conquer also, if ever we will conquer, by a firm Faith in God, and Belief of his Word:
And thus we must conquer also, if ever we will conquer, by a firm Faith in God, and Belief of his Word:
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Faith is our Shield, and the Word of God is the Sword of the Spirit, and we have no other sure Defence against all Temptations.
Faith is our Shield, and the Word of God is the Sword of the Spirit, and we have no other sure Defence against all Temptations.
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This ruined our first Parents in Paradise, when their Reason and Natural Powers were in their greatest Vigour, Perfection,
This ruined our First Parents in Paradise, when their Reason and Natural Powers were in their greatest Vigour, Perfection,
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and Integrity, that instead of insisting on God's Authority, they ventured to reason the Case with the Tempter.
and Integrity, that instead of insisting on God's authority, they ventured to reason the Case with the Tempter.
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Set aside the Authority of God, and the Devil will quickly outwit, and out-reason us; he is skilled in all the Arts of Deceit, and Methods of Perswasions;
Set aside the authority of God, and the devil will quickly outwit, and out-reason us; he is skilled in all the Arts of Deceit, and Methods of Persuasions;
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and without God's Authority, our Courage, our Resolution, our Honour, our Reason it self, even all the Rants and triumphant Speculations of Philosophy, will fail us in the Day of Trial:
and without God's authority, our Courage, our Resolution, our Honour, our Reason it self, even all the Rants and triumphant Speculations of Philosophy, will fail us in the Day of Trial:
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to Tempt, is either to deceive, or to perswade, and there is no other secure defence against either but the Authority, and the Word of God.
to Tempt, is either to deceive, or to persuade, and there is no other secure defence against either but the authority, and the Word of God.
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The wisest Reasoner may be imposed on by so artificial a Tempter; but God can neither deceive, nor be deceived;
The Wisest Reasoner may be imposed on by so artificial a Tempter; but God can neither deceive, nor be deceived;
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and then while we believe God, and have regard to his Commands, we cannot be deceived neither:
and then while we believe God, and have regard to his Commands, we cannot be deceived neither:
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And what is able to resist all the Terrors and Flatteries of the World, and the Flesh,
And what is able to resist all the Terrors and Flatteries of the World, and the Flesh,
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but the Authority of that God who is our Maker, and our Judge? What insignificant Names are Virtue and Vice,
but the authority of that God who is our Maker, and our Judge? What insignificant Names Are Virtue and Vice,
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how weak and feeble is the sense of Decency and Honour, and the Dignity of Human Nature,
how weak and feeble is the sense of Decency and Honour, and the Dignity of Human Nature,
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and of a Life of Reason (after we have read or writ so many Volumes about it) when we feel the soft Charms of Pleasure,
and of a Life of Reason (After we have read or writ so many Volumes about it) when we feel the soft Charms of Pleasure,
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and our Eyes are filled with visible Glories? Who would not part with a fine Thought or two, with some pretty Notions of Moral Beauty,
and our Eyes Are filled with visible Glories? Who would not part with a fine Thought or two, with Some pretty Notions of Moral Beauty,
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and Intellectual Pleasures, for a Happiness which may be seen and felt? But the Authority of GOD, the firm belief of his Promises and Threatnings, the hopes and fears of another World, are beyond all other Perswasions,
and Intellectual Pleasures, for a Happiness which may be seen and felt? But the authority of GOD, the firm belief of his Promises and Threatenings, the hope's and fears of Another World, Are beyond all other Persuasions,
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unless any thing can perswade a Man to be eternally miserable. This may suffice to be spoke in General, concerning our Saviour's Temptation. We come now to consider,
unless any thing can persuade a Man to be eternally miserable. This may suffice to be spoke in General, Concerning our Saviour's Temptation. We come now to Consider,
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II. The particular Temptations wherewith our Saviour was Assaulted, and they are Three.
II The particular Temptations wherewith our Saviour was Assaulted, and they Are Three.
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1. The first was to relieve his Hunger, after his long fasting, by working a Miracle:
1. The First was to relieve his Hunger, After his long fasting, by working a Miracle:
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And when the Tempter came to him, he said, If thou be the Son of God, command that these stones be made bread. And when the Tempter Come to him, he said, If thou be the Son of God, command that these stones be made bred.
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This was a very artificial Temptation, which it may be none but Christ himself would have been aware of:
This was a very artificial Temptation, which it may be none but christ himself would have been aware of:
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For what hurt was it, for the Son of God to work a Miracle? What hurt was it for a Man, who was Hungry, to relieve his Hunger? For here was no Temptation to excess,
For what hurt was it, for the Son of God to work a Miracle? What hurt was it for a Man, who was Hungry, to relieve his Hunger? For Here was no Temptation to excess,
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but to satisfy the necessities of Nature:
but to satisfy the necessities of Nature:
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What hurt was it for him, who afterwards fed so many Thousands by Miracles, in this great Distress to have wrought a Miracle to satisfy his own Hunger? This was very plausible,
What hurt was it for him, who afterwards fed so many Thousands by Miracles, in this great Distress to have wrought a Miracle to satisfy his own Hunger? This was very plausible,
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and looked like very charitable Advice; but yet there was a secret Snare in it.
and looked like very charitable advice; but yet there was a secret Snare in it.
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1st, For this was made a Trial, whether he were the Son of God or not, If thou be the Son of God, command that these stones be made bread: 1st, For this was made a Trial, whither he were the Son of God or not, If thou be the Son of God, command that these stones be made bred:
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Now had he complied with this, it had argued a distrust of his Relation to God,
Now had he complied with this, it had argued a distrust of his Relation to God,
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and of the Love of his Father;
and of the Love of his Father;
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and this was a Temptation to Sin. Thus the Tempter dealt with our first Parents, made them jealous of God's good Intentions towards them,
and this was a Temptation to Sin. Thus the Tempter dealt with our First Parents, made them jealous of God's good Intentions towards them,
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and by that Tempted them to Disobedience. The Serpent said unto the Woman, Ye shall not surely die.
and by that Tempted them to Disobedience. The Serpent said unto the Woman, You shall not surely die.
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For God knoweth, that in the day ye eat thereof, then your eyes shall be opened,
For God Knoweth, that in the day you eat thereof, then your eyes shall be opened,
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and ye shall be as Gods, knowing good and evil. and you shall be as God's, knowing good and evil.
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That is, God envies your Happiness, and therefore has forbid you to Eat of the Tree of Knowledge of Good and Evil.
That is, God envies your Happiness, and Therefore has forbid you to Eat of the Tree of Knowledge of Good and Evil.
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Thus the Devil suggested to our Saviour, that he had great reason to question, whether he were the Son of God,
Thus the devil suggested to our Saviour, that he had great reason to question, whither he were the Son of God,
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because he was destitute of all the Comforts and Supports of Life, and after forty Days fasting had nothing in the Wilderness to Eat,
Because he was destitute of all the Comforts and Supports of Life, and After forty Days fasting had nothing in the Wilderness to Eat,
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unless he would turn Stones into Bread.
unless he would turn Stones into Bred.
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And though this part of the Temptation our Saviour takes no notice of in his Answer, but scorns it;
And though this part of the Temptation our Saviour Takes no notice of in his Answer, but scorns it;
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yet we find it makes a very powerful Impression upon other Men, who are apt to measure God's Love or Hatred by present things;
yet we find it makes a very powerful Impression upon other Men, who Are apt to measure God's Love or Hatred by present things;
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when they are Prosperous, they conclude they are the Favourites of Heaven; when they are Afflicted and meet with cross Events, then God is angry with them, and has forsaken them:
when they Are Prosperous, they conclude they Are the Favourites of Heaven; when they Are Afflicted and meet with cross Events, then God is angry with them, and has forsaken them:
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And though this argues such a stupid Ignorance of Christianity, that one would think it could be no Temptation to a Christian;
And though this argues such a stupid Ignorance of Christianity, that one would think it could be no Temptation to a Christian;
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yet it is too Notorious, that three parts of the Melancholy, the Desertions, nay despair of many Christians, is owing to no other Cause:
yet it is too Notorious, that three parts of the Melancholy, the Desertions, nay despair of many Christians, is owing to no other Cause:
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they think their Condition safe for the next World, while they are Prosperous in this; but as soon as the World begins to Frown, they are irrecoverably Damned;
they think their Condition safe for the next World, while they Are Prosperous in this; but as soon as the World begins to Frown, they Are irrecoverably Damned;
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but would such men consider, that our Saviour himself wanted Bread in the Wilderness, and had no place whereon to lay his Head;
but would such men Consider, that our Saviour himself wanted Bred in the Wilderness, and had no place whereon to lay his Head;
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it would cure these Desertions, if there be no greater Guilt, which a strait Fortune awakens the sense of, which I doubt is too often the Case.
it would cure these Desertions, if there be no greater Gilded, which a strait Fortune awakens the sense of, which I doubt is too often the Case.
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2dly, There was another Snare in this, to perswade our Saviour, to supply the necessities of Nature by extraordinary means, without the immediate Direction and Command of God;2dly, There was Another Snare in this, to persuade our Saviour, to supply the necessities of Nature by extraordinary means, without the immediate Direction and Command of God;
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for this had been a distrust of God's Care and Providence, to have relieved his own wants by preternatural and uncommanded Methods:
for this had been a distrust of God's Care and Providence, to have relieved his own Wants by preternatural and uncommanded Methods:
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And therefore to this he Answers, It is written, Man shall not live by bread alone,
And Therefore to this he Answers, It is written, Man shall not live by bred alone,
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but by every word that proceedeth out of the mouth of God. but by every word that Proceedeth out of the Mouth of God.
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That is, Bread indeed is the ordinary Provision God has made for the support of Man's Life;
That is, Bred indeed is the ordinary Provision God has made for the support of Man's Life;
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but when these ordinary and natural Provisions fail, he has other ways to support Life,
but when these ordinary and natural Provisions fail, he has other ways to support Life,
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as he fed the Israelites with Manna and Quails in the Wilderness, and gave them Drink out of a Rock;
as he fed the Israelites with Manna and Quails in the Wilderness, and gave them Drink out of a Rock;
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but then we must patiently and securely expect by what means God will provide for us;
but then we must patiently and securely expect by what means God will provide for us;
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• … d till the word proceed out of his mouth, • … l we have some particular Command • … d Direction for it, we must take no • … xtraordinary, Uncommanded, much • … ss Forbidden ways, to preserve our • … ives:
• … worser till the word proceed out of his Mouth, • … l we have Some particular Command • … worser Direction for it, we must take no • … extraordinary, Uncommanded, much • … ss Forbidden ways, to preserve our • … ives:
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for this is want of Trust in God, • … r want of Submission to his Will. • … xtream want and necessity is almost 〈 ◊ 〉 irresistible Temptation to humane Nature, to distrust the ordinary Pro• … isions of Providence,
for this is want of Trust in God, • … r want of Submission to his Will. • … xtream want and necessity is almost 〈 ◊ 〉 irresistible Temptation to humane Nature, to distrust the ordinary Pro• … isions of Providence,
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and to provide • … r our selves by what means we can; • … nd to justify what we do by such ne• … essities:
and to provide • … r our selves by what means we can; • … and to justify what we do by such ne• … essities:
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it requires a great degree of • … aith and Trust in God, when we have • … o Prospect of ordinary Succours, pati• … ntly to expect God's Provision, with• … ut going out of God's way:
it requires a great degree of • … aith and Trust in God, when we have • … oh Prospect of ordinary Succours, pati• … ntly to expect God's Provision, with• … ut going out of God's Way:
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But • … hus our Saviour was Tempted, and • … as taught us how to conquer this Temptation, Man shall not live by bread alone,
But • … hus our Saviour was Tempted, and • … as taught us how to conquer this Temptation, Man shall not live by bred alone,
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but by every word which proceedeth out of the mouth of God: If Bread fail, we must expect by what other means God will supply our Wants,but by every word which Proceedeth out of the Mouth of God: If Bred fail, we must expect by what other means God will supply our Wants,
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and not transgress those Laws God hath prescribed us, how desperate soever our Condition seem to be.
and not transgress those Laws God hath prescribed us, how desperate soever our Condition seem to be.
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2dly, The next Temptation is in the other extreme, to presume so far upon his Interest in God's Favour and Protection,2dly, The next Temptation is in the other extreme, to presume so Far upon his Interest in God's Favour and Protection,
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as to make dangerous and vain-glorious Experiments of God's care:
as to make dangerous and vainglorious Experiments of God's care:
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He set him upon a pinacle of the temple, and said unto him, If thou be the Son of God, cast thy felf down: He Set him upon a pinnacle of the temple, and said unto him, If thou be the Son of God, cast thy felf down:
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for it is written, He shall give his Angels charge concerning thee, and in their hands they shall beat thee up,
for it is written, He shall give his Angels charge Concerning thee, and in their hands they shall beatrice thee up,
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lest at any time thou shouldst dash thy foot against the stone. lest At any time thou Shouldst dash thy foot against the stone.
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When the Tempter perceived, that Christ wholly relied on the Directions and Authority of Scripture, he inforces his Temptation with Scripture too, misunderstood and misapplied.
When the Tempter perceived, that christ wholly relied on the Directions and authority of Scripture, he enforces his Temptation with Scripture too, misunderstood and misapplied.
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And these are the most dangerous Temptations of all, which impose upon Men with a shew of Religion,
And these Are the most dangerous Temptations of all, which impose upon Men with a show of Religion,
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as our late Experience of a wild Enthusiastic Age will tell us; when nothing so bad could be thought of, but some Men had Scripture-Examples, or Precepts,
as our late Experience of a wild Enthusiastic Age will tell us; when nothing so bad could be Thought of, but Some Men had Scriptural examples, or Precepts,
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or Prophesies, or Parables, to justifie it;
or prophecies, or Parables, to justify it;
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and therefore we must be aware of this, as well as of all the other Arts and Stratagems of the Tempter.
and Therefore we must be aware of this, as well as of all the other Arts and Stratagems of the Tempter.
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In answer to this our Saviour proves, that this Text could not mean, that God would command his Angels to bear him up in their hands,
In answer to this our Saviour Proves, that this Text could not mean, that God would command his Angels to bear him up in their hands,
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if he should • … ling himself from the Pinacle of the Temple, because we are expresly forbid, to make such Experiments of God's Protection, as this:
if he should • … ling himself from the Pinnacle of the Temple, Because we Are expressly forbid, to make such Experiments of God's Protection, as this:
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It is written, Thou • … halt not tempt the Lord thy God. To tempt is to try, and to tempt God is to try what he will,It is written, Thou • … halt not tempt the Lord thy God. To tempt is to try, and to tempt God is to try what he will,
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or can do for us, beyond his Promise, and beyond the ordinary Methods of his Pro• … idence;
or can do for us, beyond his Promise, and beyond the ordinary Methods of his Pro• … idence;
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especially when we either • … urmur against God, for not answer• … ng our unreasonable demands,
especially when we either • … urmur against God, for not answer• … ng our unreasonable demands,
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or pre• … ume upon his favour to do that, which he has forbid us to do,
or pre• … ume upon his favour to do that, which he has forbid us to do,
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or ex• … ect his Protection and Blessing, when we put our selves out of the ordinary • … rotection of his Providence:
or ex• … ect his Protection and Blessing, when we put our selves out of the ordinary • … protection of his Providence:
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it were • … asie, had I time, to give instances of • … ll these ways of tempting God;
it were • … asie, had I time, to give instances of • … ll these ways of tempting God;
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the • … emptation of our Saviour concerns • … e last I mentioned, out of a vain-glo• … ous humour,
the • … emptation of our Saviour concerns • … e last I mentioned, out of a vain-glo• … ous humour,
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and a presumption of God's peculiar favour to us, volunta• … ly without any reasonable pretence, • … uch less necessity, to thrust our selves • … to apparent and unavoidable Dangers, • … nd expect God should save us by Mi• … cles:
and a presumption of God's peculiar favour to us, volunta• … lie without any reasonable pretence, • … such less necessity, to thrust our selves • … to apparent and unavoidable Dangers, • … and expect God should save us by Mi• … cles:
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for this is what our Saviour was tempted to, to fling himself down from the Pinacle of the Temple, in a presumptuous confidence of God's care of him, that he would command his Angels to bear him up in their hands.
for this is what our Saviour was tempted to, to fling himself down from the Pinnacle of the Temple, in a presumptuous confidence of God's care of him, that he would command his Angels to bear him up in their hands.
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This looks like Faith in God, a plerophory of Hope, and full assurance of his Love,
This looks like Faith in God, a plerophory of Hope, and full assurance of his Love,
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but indeed is Vanity, Pride, Insolence, Presumption, and a tempting of God. It is such an Affront and Indignity,
but indeed is Vanity, Pride, Insolence, Presumption, and a tempting of God. It is such an Affront and Indignity,
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as wise Men will not bear from their best Friends, when they impose upon them, not to do them a real kindness,
as wise Men will not bear from their best Friends, when they impose upon them, not to do them a real kindness,
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but to gratifie their vanity and humour in such Demands, as a wi• … Man cannot honourably grant.
but to gratify their vanity and humour in such Demands, as a wi• … Man cannot honourably grant.
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And yet there is a more dangerous and fatal Presumption than this, whe• … men have such a strong Imagination o• … their being the Sons, the Chosen and Elect People of God, that they thin• … they cannot do any thing to forfe• … God's Love:
And yet there is a more dangerous and fatal Presumption than this, whe• … men have such a strong Imagination o• … their being the Sons, the Chosen and Elect People of God, that they thin• … they cannot do any thing to forfe• … God's Love:
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they may make mo• … bold with God's Laws than other Men, for God sees no sin in his People;
they may make mo• … bold with God's Laws than other Men, for God sees no since in his People;
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nay indeed, that it is no Sin to advanc• … themselves, and the Cause they ha• … Espoused, which they call the Glor• … of God, by extraordinary means, tha• … is by transgressing all the known and ordinary Rules of Justice and Charity.
nay indeed, that it is no since to advanc• … themselves, and the Cause they ha• … Espoused, which they call the Glor• … of God, by extraordinary means, tha• … is by transgressing all the known and ordinary Rules of justice and Charity.
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These are dangerous Temptations, • … nd we have seen the miserable Effects • … f them;
These Are dangerous Temptations, • … and we have seen the miserable Effects • … f them;
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and therefore let no man • … ink, that he is so great a favorite of Heaven,
and Therefore let no man • … ink, that he is so great a favourite of Heaven,
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as to have God at his beck • … o save him by Miracles, when he • … ilfully exposes himself to such Dan• … ers,
as to have God At his beck • … oh save him by Miracles, when he • … ilfully exposes himself to such Dan• … ers,
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as nothing but Miracles can De• … ver him from;
as nothing but Miracles can De• … ver him from;
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much less to think, • … at God will alter the nature of Good • … nd Evil for his sake;
much less to think, • … At God will altar the nature of Good • … and Evil for his sake;
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that he will dis• … ense with his Laws, (Laws which • … re as Eternal and Unchangeable as • … is own Nature) when ever such vain • … nthusiasts pretend to serve themselves, • … nd his Glory by the breach of them:
that he will dis• … Ense with his Laws, (Laws which • … re as Eternal and Unchangeable as • … is own Nature) when ever such vain • … nthusiasts pretend to serve themselves, • … and his Glory by the breach of them:
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〈 ◊ 〉 is written, Thou shalt not tempt the Lord thy God. 3. These two Temptations were ma• … aged with great Art to deceive;〈 ◊ 〉 is written, Thou shalt not tempt the Lord thy God. 3. These two Temptations were ma• … aged with great Art to deceive;
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the • … hird is open and bare-faced.
the • … hird is open and barefaced.
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The Devil in express words tempts him to • … dolatry, with the Promise of all the Kingdoms of the World, and the Glory of them;
The devil in express words tempts him to • … dolatry, with the Promise of all the Kingdoms of the World, and the Glory of them;
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which he had drawn a beautiful Landskip of, and shew'd him from a high Mountain: All these things will I give thee, if thou wilt fall down and worship me:
which he had drawn a beautiful Landskip of, and showed him from a high Mountain: All these things will I give thee, if thou wilt fallen down and worship me:
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Or as St. Luke relates it, All this power will I give thee, and the glory of them;
Or as Saint Lycia relates it, All this power will I give thee, and the glory of them;
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for it is delivered unto me, and to whomsoever I will, I give it. Which in some sense was true at that time;for it is Delivered unto me, and to whomsoever I will, I give it. Which in Some sense was true At that time;
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not that the Devil had the Supreme and Absolute disposal of Kingdoms, for St. Paul assures us, that all the Powers even of the Pagan World, were of God, and ordained by God. But yet he was at that time the God of this World,
not that the devil had the Supreme and Absolute disposal of Kingdoms, for Saint Paul assures us, that all the Powers even of the Pagan World, were of God, and ordained by God. But yet he was At that time the God of this World,
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and had a more visible Kingdom than God himself.
and had a more visible Kingdom than God himself.
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The true Worshippers of God were a• … that time chiefly confined to Iudea, a• … very little spot of Earth;
The true Worshippers of God were a• … that time chiefly confined to Iudea, a• … very little spot of Earth;
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but all the Power and Glory of the World was in the hands of Idolaters, who Worshipped the Devil and wicked Spirits:
but all the Power and Glory of the World was in the hands of Idolaters, who Worshipped the devil and wicked Spirits:
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And the force of the Argument is, as if he had said to our Saviour, You call your self the Son of God,
And the force of the Argument is, as if he had said to our Saviour, You call your self the Son of God,
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and Worship him, but will God do that fo• … you, which I can and will do,
and Worship him, but will God do that fo• … you, which I can and will do,
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if you Worship me? You your self see, that he has no Kingdom but Iudea to bestow on you,
if you Worship me? You your self see, that he has no Kingdom but Iudea to bestow on you,
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and that also is at present in the hands of my Worshippers;
and that also is At present in the hands of my Worshippers;
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but what is that to all the Kingdom of the World, which are at my disposal and which you see your self are mine and under my Government.
but what is that to all the Kingdom of the World, which Are At my disposal and which you see your self Are mine and under my Government.
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But our • … aviour without disputing the value of • … is World, or what Power the Devil • … ad in the disposal of it, chides away • … e Tempter with Indignation, Be gone • … atan, For it is written, Thou shalt wor• … ip the Lord thy God,
But our • … aviour without disputing the valve of • … is World, or what Power the devil • … ad in the disposal of it, chides away • … e Tempter with Indignation, Be gone • … atan, For it is written, Thou shalt wor• … ip the Lord thy God,
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and him only shalt • … ou serve. and him only shalt • … ou serve.
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But though Christ refused • … is proffer, his pretended Vicar has • … ken it,
But though christ refused • … is proffer, his pretended Vicar has • … ken it,
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and revived the old Pagan • … olatry for the Kingdoms of the • … orld, and the Glory of them.
and revived the old Pagan • … olatry for the Kingdoms of the • … orld, and the Glory of them.
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This is the prevailing Temptation 〈 ◊ 〉 this day, to corrupt Religion, the • … aith and Worship of God, for some • … mporal Advantages:
This is the prevailing Temptation 〈 ◊ 〉 this day, to corrupt Religion, the • … aith and Worship of God, for Some • … mporal Advantages:
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too many Men • … ink That the best Religion, which • … ill best serve a secular Interest;
too many Men • … ink That the best Religion, which • … ill best serve a secular Interest;
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• … nd we have reason to think, that • … o many do this, and know • … hat they do;
• … and we have reason to think, that • … oh many doe this, and know • … hat they do;
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that their furious • … eal for a false Religion is not all • … gnorance and Mistake,
that their furious • … eal for a false Religion is not all • … gnorance and Mistake,
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but an undis• … mbled Love of this World:
but an undis• … mbled Love of this World:
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For can • … e think, that the Devil never tempt• … any Man but Christ, knowingly • … d willingly to renounce the true Re• … gion,
For can • … e think, that the devil never tempt• … any Man but christ, knowingly • … worser willingly to renounce the true Re• … Gion,
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and the true Worship of God • … r this World? No doubt he does, • … d very often prevails too;
and the true Worship of God • … r this World? No doubt he does, • … worser very often prevails too;
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and these knowing Idolaters, who make a downright bargain to Worship the Devil for the Kingdoms of the World and the Glory of them, are those who abuse the Ignorant and Credulous with a false and hypocritical Zeal.
and these knowing Idolaters, who make a downright bargain to Worship the devil for the Kingdoms of the World and the Glory of them, Are those who abuse the Ignorant and Credulous with a false and hypocritical Zeal.
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But let us remember, that we mus• … Worship the Lord our God, and him only must we serve:
But let us Remember, that we mus• … Worship the Lord our God, and him only must we serve:
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Let us remember what our Saviour tells us, What shall it pro• … a man,
Let us Remember what our Saviour tells us, What shall it pro• … a man,
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if he gain the whole world a• … lose his own soul? Or, What shall a ma• … give in exchange for his soul? Let us • … member, that the end of Religion 〈 ◊ 〉 to please God, to Glorify him, to 〈 ◊ 〉 like him,if he gain the Whole world a• … loose his own soul? Or, What shall a ma• … give in exchange for his soul? Let us • … member, that the end of Religion 〈 ◊ 〉 to please God, to glorify him, to 〈 ◊ 〉 like him,
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and to enjoy him for ever• … and this will give us a secure Victo• … over the World and the Devil:
and to enjoy him for ever• … and this will give us a secure Victo• … over the World and the devil:
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Whi• … God of his infinite Mercy grant, throug our Lord Iesus Christ; Whi• … God of his infinite Mercy grant, through our Lord Iesus christ;
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To whom with t• … Father and the Holy Ghost, be Hono• … Glory, and Power, now and for ever Amen.To whom with t• … Father and the Holy Ghost, be Hono• … Glory, and Power, now and for ever Amen.
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SERMON V. • … each'd before the Right Honourable the Lord Mayor, at St. Bridget 's Church, on Tuesday in Easter - Week, 1692. IV. LUKE 35.
SERMON V. • … eached before the Right Honourable the Lord Mayor, At Saint Bridget is Church, on Tuesday in Easter - Week, 1692. IV. LUKE 35.
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• … t love ye your enemies, — (and do good, and lend, hoping for nothing again) and your reward shall be great,
• … tO love you your enemies, — (and do good, and lend, hoping for nothing again) and your reward shall be great,
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and ye shall be the children of the Highest, for he is kind to the unthankful, and to the evil.
and you shall be the children of the Highest, for he is kind to the unthankful, and to the evil.
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OUR Conformity to the Death and Resurrection of our Saviour, consists in dying to 〈 ◊ 〉,
OUR Conformity to the Death and Resurrection of our Saviour, consists in dying to 〈 ◊ 〉,
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and walking in newness of life, • … ich St. Paul tells us is represented 〈 ◊ 〉 the External Ceremony of Bap• … m;
and walking in newness of life, • … ich Saint Paul tells us is represented 〈 ◊ 〉 the External Ceremony of Bap• … m;
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the baptised Person being buried with Christ in Baptism, and rising out of his watry grave a new born Creature, 6. Rom. 3, 4. For in that he died, he died unto sin once;
the baptised Person being buried with christ in Baptism, and rising out of his watery grave a new born Creature, 6. Rom. 3, 4. For in that he died, he died unto since once;
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but in that he liveth, he liveth unto God:
but in that he lives, he lives unto God:
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Likewise reckon ye also your selves to be dead indeed unto sin, but alive unto God, through Iesus Christ our Lord, 9, 10. And the principal Exercise of this Divine Life, which is our conformity to the Resurrection of Christ, is a Divine Conversation.Likewise reckon you also your selves to be dead indeed unto since, but alive unto God, through Iesus christ our Lord, 9, 10. And the principal Exercise of this Divine Life, which is our conformity to the Resurrection of christ, is a Divine Conversation.
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If ye then be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God: If you then be risen with christ, seek those things which Are above, where christ Sitteth At the right hand of God:
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Set your affections on things above, not on things on the earth, 3. Col. 1, 2. And to set our affections on things above, does not only signify to think sometimes of Heaven,Set your affections on things above, not on things on the earth, 3. Col. 1, 2. And to Set our affections on things above, does not only signify to think sometime of Heaven,
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and to desire to go to Heaven when we dye, which very worldly-minded men may do;
and to desire to go to Heaven when we die, which very worldly-minded men may do;
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but to lay up for our selves Treasures in Heaven, which are durable and eternal, in opposition to those perishing Treasures on Earth, which are subject to Thieves, to Moths and Rust 6. Matth. 19, 20, 21. To make to our selves friends of the mammon of unrighteousness, that when we fail, they may receive us into everlasting habitations, 16. Luke 9. Now ye all know what this means:
but to lay up for our selves Treasures in Heaven, which Are durable and Eternal, in opposition to those perishing Treasures on Earth, which Are Subject to Thieves, to Moths and Rust 6. Matthew 19, 20, 21. To make to our selves Friends of the mammon of unrighteousness, that when we fail, they may receive us into everlasting habitations, 16. Luke 9. Now you all know what this means:
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viz. To purge our minds from the love of Riches, and from all covetous Desires;viz. To purge our minds from the love of Riches, and from all covetous Desires;
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to improve • … r Estates in Acts of Piety and Cha• … ty, for the Service of God, and to • … pply the wants of the poor and mi• … rable:
to improve • … r Estates in Acts of Piety and Cha• … ty, for the Service of God, and to • … pply the Wants of the poor and mi• … rabble:
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to return our Money into the • … ther World, where it will encrease • … to Eternal Life and Glory:
to return our Money into the • … there World, where it will increase • … to Eternal Life and Glory:
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for this 〈 ◊ 〉 truly to have our Conversation in • … eaven, to live above this World, to • … t loose from all the Enjoyments of it;
for this 〈 ◊ 〉 truly to have our Conversation in • … eaven, to live above this World, to • … tO lose from all the Enjoyments of it;
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• … o live to God, and another World, • … o improve every thing we enjoy here, • … o secure and advance our future Hap• … iness:
• … oh live to God, and Another World, • … oh improve every thing we enjoy Here, • … oh secure and advance our future Hap• … Inness:
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when men are Charitable upon • … hese Principles and these Designs, they • … ust live a very heavenly Life;
when men Are Charitable upon • … hese Principles and these Designs, they • … ust live a very heavenly Life;
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For where our Treasure is, there our hearts will be also. For where our Treasure is, there our hearts will be also.
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This our Ancestors, who appointed this Annual Solemnity, seem to have been very sensible of, That there is no particular Grace or Virtue, the exercise of which is a more visible demonstration of a Divine and purified Mind, which is risen with Christ,
This our Ancestors, who appointed this Annual Solemnity, seem to have been very sensible of, That there is no particular Grace or Virtue, the exercise of which is a more visible demonstration of a Divine and purified Mind, which is risen with christ,
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and lives to God, as Christ doth, than the Grace of Charity;
and lives to God, as christ does, than the Grace of Charity;
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and therefore that there was no time more proper to exercise Charity, and to exhort Christians to Charity,
and Therefore that there was no time more proper to exercise Charity, and to exhort Christians to Charity,
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and to show Charity in all its Pomp, and humble Bravery, than the Feast of the Resurrection;
and to show Charity in all its Pomp, and humble Bravery, than the Feast of the Resurrection;
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wherein we commemorate the Love of our Lord in dying for us, and his triumph over Death,
wherein we commemorate the Love of our Lord in dying for us, and his triumph over Death,
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and in full assurance of a blessed Immortality, of which the Resurrection of our Saviour was an ocular Demonstration, send our Hearts and our Eyes after him to Heaven,
and in full assurance of a blessed Immortality, of which the Resurrection of our Saviour was an ocular Demonstration, send our Hearts and our Eyes After him to Heaven,
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and contemplate that Glory to which he is advanced, and to which he has promised to advance us.
and contemplate that Glory to which he is advanced, and to which he has promised to advance us.
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This then is my proper work at this time, to exhort you to Charity;
This then is my proper work At this time, to exhort you to Charity;
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proper both to the nature of this Holy Feast, and to the original Institution of this Solemnity;
proper both to the nature of this Holy Feast, and to the original Institution of this Solemnity;
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and it may reasonably be hoped, that the Annual Returns of it, wherein all the Arguments to Charity are so earnestly pressed on you, should keep this Divine Fire always burning and glowing in your Breasts.
and it may reasonably be hoped, that the Annual Returns of it, wherein all the Arguments to Charity Are so earnestly pressed on you, should keep this Divine Fire always burning and glowing in your Breasts.
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You have so often heard all the Arguments to Charity, that it is impossible you should forget them;
You have so often herd all the Arguments to Charity, that it is impossible you should forget them;
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and there is one that is worth all the rest, which no Christian can forget, who remembers that there is a Heaven and a Hell,
and there is one that is worth all the rest, which not Christian can forget, who remembers that there is a Heaven and a Hell,
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and which no Christian can resist, without despising • … is Soul, and Eternal Life and Death;
and which not Christian can resist, without despising • … is Soul, and Eternal Life and Death;
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• … nd that is, That Heaven is the Re• … ard of Charity; that Hell is the Pu• … ishment of Uncharitableness;
• … and that is, That Heaven is the Re• … ard of Charity; that Hell is the Pu• … ishment of Uncharitableness;
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which is • … o plainly and expresly taught, and so 〈 ◊ 〉 repeated by our Saviour, • … hat it is as certain and unavoidable,
which is • … oh plainly and expressly taught, and so 〈 ◊ 〉 repeated by our Saviour, • … hat it is as certain and unavoidable,
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as that there is a Heaven and a Hell;
as that there is a Heaven and a Hell;
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and if Heaven be not a sufficient Encouragement to Charity, nor Hell sufficient to deter us from Uncharitableness, it is to no purpose to use any other Arguments, which can never persuade, if these can't;
and if Heaven be not a sufficient Encouragement to Charity, nor Hell sufficient to deter us from Uncharitableness, it is to no purpose to use any other Arguments, which can never persuade, if these can't;
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or if they could, would neither carry us to Heaven, nor keep us out of Hell;
or if they could, would neither carry us to Heaven, nor keep us out of Hell;
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for to be charitable only for temporal reasons, is to give our goods to feed the poor, without a true Divine Charity;
for to be charitable only for temporal Reasons, is to give our goods to feed the poor, without a true Divine Charity;
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which St. Paul tells us, will profit nothing, 1 Cor. 13. For such a Charity as does not raise us above this world, can neither carry us to Heaven,
which Saint Paul tells us, will profit nothing, 1 Cor. 13. For such a Charity as does not raise us above this world, can neither carry us to Heaven,
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nor keep us out of Hell.
nor keep us out of Hell.
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And therefore instead of drawing together all the Arguments for Charity which you have so often heard,
And Therefore instead of drawing together all the Arguments for Charity which you have so often herd,
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and shewing them in a new dress, my design at present is to recommend to you a very excellent,
and showing them in a new dress, my Design At present is to recommend to you a very excellent,
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but a very neglected part of Charity, which our Saviour presses on us in my Text, viz. The Charity of Lending, Do good, and lend, hoping for nothing again.
but a very neglected part of Charity, which our Saviour presses on us in my Text, viz. The Charity of Lending, Do good, and lend, hoping for nothing again.
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In speaking to which Words, I shall 1. Shew you what this Duty is. 2. What an excellent Charity it is to lend.
In speaking to which Words, I shall 1. Show you what this Duty is. 2. What an excellent Charity it is to lend.
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And how this may be improved to the most excellent purposes.
And how this may be improved to the most excellent Purposes.
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1. What this Duty is, or what our Saviour means by lending, hoping for nothing again.
1. What this Duty is, or what our Saviour means by lending, hoping for nothing again.
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And it can signify but two things;
And it can signify but two things;
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and I see no reason to think, but that our Saviour might mean both. 1. To Lend, without hoping for any encrease;
and I see no reason to think, but that our Saviour might mean both. 1. To Lend, without hoping for any increase;
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or to lend freely, without Usury. 2. To lend, where the very Principal may be in danger,
or to lend freely, without Usury. 2. To lend, where the very Principal may be in danger,
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when we have little reason to hope that we shall ever see our own again. 1. To lend freely, without Usury;
when we have little reason to hope that we shall ever see our own again. 1. To lend freely, without Usury;
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for our Saviour commands this, as an Act of Charity, Do good, and lend:
for our Saviour commands this, as an Act of Charity, Do good, and lend:
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And though to lend, even upon Usury, may in many cases prove a great kindness to the Borrower,
And though to lend, even upon Usury, may in many cases prove a great kindness to the Borrower,
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yet Charity is not the motive of the Lender, it is • … ot Charity, but Traffick and Mer• … handize of Money:
yet Charity is not the motive of the Lender, it is • … It Charity, but Traffic and Mer• … handize of Money:
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and though the Iews were expresly forbid to lend their Brethren upon Usury, yet our Saviour • … ntimates there was something like this,
and though the Iews were expressly forbid to lend their Brothers upon Usury, yet our Saviour • … ntimates there was something like this,
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and equivalent to it, which spoil• … ed the Charity of lending, even without Usury; that they would not lend • … o the poor;
and equivalent to it, which spoil• … ed the Charity of lending, even without Usury; that they would not lend • … oh the poor;
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who though they should repay them what they borrowed, yet were never likely to be in a condition to lend to them again;
who though they should repay them what they borrowed, yet were never likely to be in a condition to lend to them again;
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but they would lend to the Rich, from whom they expected the like returns of kindness;
but they would lend to the Rich, from whom they expected the like returns of kindness;
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as you may see in the Verses before my Text;
as you may see in the Verses before my Text;
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33, 34. And if ye do good to them that do good to you, what thank have ye? for sinners also do even the same.
33, 34. And if you do good to them that do good to you, what thank have you? for Sinners also do even the same.
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And if ye lend to them, of whom ye hope to receive, (not only your own,And if you lend to them, of whom you hope to receive, (not only your own,
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but the like kindness of lending to you when your occasions require it), what thank have ye? for sinners also lend to sinners, to receive as much again; NONLATINALPHABET, equal returns of kindness;
but the like kindness of lending to you when your occasions require it), what thank have you? for Sinners also lend to Sinners, to receive as much again;, equal returns of kindness;
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which if it be not Usury of Money, is Usury of Kindnesses, but is not Charity;
which if it be not Usury of Money, is Usury of Kindnesses, but is not Charity;
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like inviting our Rich Friends and Neighbours to a Feast, who can invite us again;
like inviting our Rich Friends and Neighbours to a Feast, who can invite us again;
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which though it be no fault, is no Charity, for that consists in entertaining the poor, who can make us no return, 14. Luke 12, 13, 14. And thus our Saviour exhorts us here,
which though it be no fault, is no Charity, for that consists in entertaining the poor, who can make us no return, 14. Lycia 12, 13, 14. And thus our Saviour exhorts us Here,
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but do you do good, and lend, hoping for nothing again; neither for Usury, nor for such returns and exchanges of kindness.
but do you do good, and lend, hoping for nothing again; neither for Usury, nor for such returns and exchanges of kindness.
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It was for the sake of this Duty, that Usury was so strictly forbidden by the Iewish Law, that men might the more freely lend their Money to those who wanted,
It was for the sake of this Duty, that Usury was so strictly forbidden by the Jewish Law, that men might the more freely lend their Money to those who wanted,
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when they had no present use for it themselves; and had no way to encrease it;
when they had no present use for it themselves; and had no Way to increase it;
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and as far as the Reason and Charity of this Law extends, so far it still obliges,
and as Far as the Reason and Charity of this Law extends, so Far it still obliges,
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and so far Usury is still forbid to Christians. This is not well considered by those who so universally condemn all Usury;
and so Far Usury is still forbid to Christians. This is not well considered by those who so universally condemn all Usury;
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and because the right understanding of this will be of great use to settle some men's minds,
and Because the right understanding of this will be of great use to settle Some men's minds,
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and to explain and enforce this duty of Lending, which I now recommend to you, it cannot be thought a digression from my present Design, to give you the true,
and to explain and enforce this duty of Lending, which I now recommend to you, it cannot be Thought a digression from my present Design, to give you the true,
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but short state of this matter.
but short state of this matter.
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It is confessed on all hands, That Usury is forbid by the Law of Moses; but the great mistake is concerning the Nature of Usury,
It is confessed on all hands, That Usury is forbid by the Law of Moses; but the great mistake is Concerning the Nature of Usury,
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or what that is which the Law forbids and condemns by the name of Usury.
or what that is which the Law forbids and condemns by the name of Usury.
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Some think that all Increase of Money, when men lend a Sum of, Money to receive the Principal again with Interest, is the Usury which the Law forbids;
some think that all Increase of Money, when men lend a Sum of, Money to receive the Principal again with Interest, is the Usury which the Law forbids;
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and therefore that this is absolutely unlawful in all cases, and in all degrees;
and Therefore that this is absolutely unlawful in all cases, and in all Degrees;
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though we all know, That Trade, to which we owe all the Riches and Greatness of our Nation,
though we all know, That Trade, to which we owe all the Riches and Greatness of our nation,
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and so many excellent Charities too, cannot be maintained without it:
and so many excellent Charities too, cannot be maintained without it:
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That some men, who now live comfortably in the world, maintain their Families with Credit and Reputation,
That Some men, who now live comfortably in the world, maintain their Families with Credit and Reputation,
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and do many acts of Charity themselves, could not Trade at all;
and do many acts of Charity themselves, could not Trade At all;
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others could not drive such flourishing and spreading Trades without borrowed Money, nor borrow without Interest:
Others could not drive such flourishing and spreading Trades without borrowed Money, nor borrow without Interest:
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That many Widows and Orphans are maintained by Interest, who must in a few years be Beggars, had they no other way to live, but to spend the Principal.
That many Widows and Orphans Are maintained by Interest, who must in a few Years be Beggars, had they no other Way to live, but to spend the Principal.
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This is so contrary to the sense and reason of Mankind, and to all the rules of Justice and Charity,
This is so contrary to the sense and reason of Mankind, and to all the rules of justice and Charity,
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and so impracticable in the present state of the world, that while it is possible to put any other sense upon the Law, I would never think of this.
and so impracticable in the present state of the world, that while it is possible to put any other sense upon the Law, I would never think of this.
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And the comfort is, that the Law expounds it self otherwise, and gives no colour for such an Interpretation as this, That all Increase of Money is forbid by it.
And the Comfort is, that the Law expounds it self otherwise, and gives no colour for such an Interpretation as this, That all Increase of Money is forbid by it.
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For 1. The Law it self allowed the Iews to take Usury of Strangers of other Countries,
For 1. The Law it self allowed the Iews to take Usury of Strangers of other Countries,
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though not of their Brethren, or natural Iews, 23. Deut. 20. Unto a stranger thou mayest lend upon usury,
though not of their Brothers, or natural Iews, 23. Deuteronomy 20. Unto a stranger thou Mayest lend upon Usury,
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but unto thy brother thou shalt not lend upon usury. but unto thy brother thou shalt not lend upon Usury.
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And therefore God did not absolutely forbid the Iews to encrease their Money, for they might lend to strangers upon Usury;
And Therefore God did not absolutely forbid the Iews to increase their Money, for they might lend to Strangers upon Usury;
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which proves, that this was not an universal Law to them, much less is it so to all mankind.
which Proves, that this was not an universal Law to them, much less is it so to all mankind.
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And that proves that there is no moral and intrinsick evil in Usury;
And that Proves that there is no moral and intrinsic evil in Usury;
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for if all Usury had in its own nature been unlawful, God could not have allowed the Iews to take Usury of strangers;
for if all Usury had in its own nature been unlawful, God could not have allowed the Iews to take Usury of Strangers;
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for he cannot allow the least moral evil.
for he cannot allow the least moral evil.
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The truth is, I never could yet see the least shadow of an Argument to prove, that Usury is evil in its nature,
The truth is, I never could yet see the least shadow of an Argument to prove, that Usury is evil in its nature,
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unless that Money can't beget Money, be thought an Ar• … ument;
unless that Money can't beget Money, be Thought an Ar• … ument;
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but that is as good an Argu• … ent against buying Corn or Wine, or • … y thing else with Money;
but that is as good an Argu• … ent against buying Corn or Wine, or • … y thing Else with Money;
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for it is • … nnatural for Money to beget Corn or Wine:
for it is • … nnatural for Money to beget Corn or Wine:
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But if the barren nature of Money, that it cannot naturally pro• … agate it self, be a reason against Usu• … y of Money, this is no reason against • … sury of Corn, which is equally for• … id:
But if the barren nature of Money, that it cannot naturally pro• … agate it self, be a reason against Usu• … y of Money, this is no reason against • … sury of Corn, which is equally for• … id:
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for it is natural for Corn to pro• … agate its kind, and multiply it self;
for it is natural for Corn to pro• … agate its kind, and multiply it self;
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• … nd yet the Usury of all Victuals is • … s much forbid,
• … and yet the Usury of all Victuals is • … s much forbid,
• … cc av dt n1 pp-f d n2 vbz • … sy av-d vvb,
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as the Usury of Mo• … ey, 23. Deut. 19. Now if Usury be • … ot morally evil, it can be unlawful 〈 ◊ 〉 none,
as the Usury of Mo• … ey, 23. Deuteronomy 19. Now if Usury be • … It morally evil, it can be unlawful 〈 ◊ 〉 none,
c-acp dt n1 pp-f np1 … fw-ge, crd np1 crd av cs n1 vbb • … zz av-j j-jn, pn31 vmb vbi j 〈 sy 〉 pix,
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but those to whom God has • … rbid it;
but those to whom God has • … rbid it;
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and there being no prohibi• … on of it in the New Testament, which 〈 ◊ 〉 the Law of the Christian Church, it • … annot be unlawful to Christians, • … hatever it was to the Iews.
and there being no prohibi• … on of it in the New Testament, which 〈 ◊ 〉 the Law of the Christian Church, it • … Annot be unlawful to Christians, • … hatever it was to the Iews.
cc a-acp vbg dx n1 … a-acp pp-f pn31 p-acp dt j n1, r-crq 〈 sy 〉 dt n1 pp-f dt njp n1, pn31 • … vmbx vbi j p-acp np1, • … av pn31 vbds p-acp dt np2.
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2. And yet the Iews themselves were • … ot expresly forbid, however they • … ight understand it, to lend their Money upon Usury, to all their own • … rethren, but only to the Poor:
2. And yet the Iews themselves were • … It expressly forbid, however they • … ight understand it, to lend their Money upon Usury, to all their own • … rethren, but only to the Poor:
crd cc av dt np2 px32 vbdr • … zz av-j vvb, c-acp pns32 • … wd vvb pn31, pc-acp vvi po32 n1 p-acp n1, p-acp d po32 d • … n2, cc-acp av-j p-acp dt j:
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So • … hat had any Rich Iew come to bor• … ow Money of them,
So • … hat had any Rich Iew come to bor• … owe Money of them,
av • … n1 vhd d j np1 vvb p-acp n1 … vvi n1 pp-f pno32,
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for any thing • … hat appears by the Law, they might have lent Money to him upon Usury.
for any thing • … hat appears by the Law, they might have lent Money to him upon Usury.
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This Observation will clear this whole matter;
This Observation will clear this Whole matter;
d n1 vmb vvi d j-jn n1;
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and therefore I shall turn you to all the Texts of the Law, which forbid Usury,
and Therefore I shall turn you to all the Texts of the Law, which forbid Usury,
cc av pns11 vmb vvi pn22 p-acp d dt n2 pp-f dt n1, r-crq vvb n1,
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and the reading of them will convince you, That Usury was forbid only in favour of the Poor.
and the reading of them will convince you, That Usury was forbid only in favour of the Poor.
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The first Text is, 22. Exod. 25. If thou lend money to any of my people that is poor by thee, thou shalt not be to him as an Usurer,
The First Text is, 22. Exod 25. If thou lend money to any of my people that is poor by thee, thou shalt not be to him as an Usurer,
dt ord n1 vbz, crd np1 crd cs pns21 vvb n1 p-acp d pp-f po11 n1 cst vbz j p-acp pno21, pns21 vm2 xx vbi p-acp pno31 p-acp dt n1,
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neither shalt thou lay upon him Usury: Where no Usury is forbid, but only lending to the Poor upon Usury:neither shalt thou lay upon him Usury: Where no Usury is forbid, but only lending to the Poor upon Usury:
av-dx vm2 pns21 vvi p-acp pno31 n1: q-crq dx n1 vbz vvn, cc-acp av-j vvg p-acp dt j p-acp n1:
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Thus 25. Lev. 35, 36, 37. And if thy brother be waxen poor, and fallen to decay with thee, then thou shalt relieve him.
Thus 25. Lev. 35, 36, 37. And if thy brother be waxed poor, and fallen to decay with thee, then thou shalt relieve him.
av crd np1 crd, crd, crd cc cs po21 n1 vbi vvn j, cc vvn pc-acp vvi p-acp pno21, cs pns21 vm2 vvi pno31.
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— Take thou no usury of him, nor increase, but fear God, that thy brother may live well with thee:
— Take thou no Usury of him, nor increase, but Fear God, that thy brother may live well with thee:
— vvb pns21 dx n1 pp-f pno31, ccx vvi, cc-acp vvb np1, cst po21 n1 vmb vvi av p-acp pno21:
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Thou shalt not give him thy money upon usury, nor lend him thy victuals for increase. Thou shalt not give him thy money upon Usury, nor lend him thy victuals for increase.
pns21 vm2 xx vvi pno31 po21 n1 p-acp n1, ccx vvi pno31 po21 n2 p-acp n1.
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It is true, in the Repetition of this Law, 23. Deut. 19, 20. it is only said, Thou shalt not lend upon usury to thy brother, usury of money, usury of victuals, usury of any thing that is lent upon usury.
It is true, in the Repetition of this Law, 23. Deuteronomy 19, 20. it is only said, Thou shalt not lend upon Usury to thy brother, Usury of money, Usury of victuals, Usury of any thing that is lent upon Usury.
pn31 vbz j, p-acp dt n1 pp-f d n1, crd np1 crd, crd pn31 vbz av-j vvn, pns21 vm2 xx vvi p-acp n1 p-acp po21 n1, n1 pp-f n1, n1 pp-f n2, n1 pp-f d n1 cst vbz vvn p-acp n1.
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Unto a stranger thou mayest lend upon usury, but unto thy brother thou shalt not lend upon usury, that the Lord thy God may bless thee in all that thou settest thine hand unto, in the land whither thou goest to possess. Unto a stranger thou Mayest lend upon Usury, but unto thy brother thou shalt not lend upon Usury, that the Lord thy God may bless thee in all that thou settest thine hand unto, in the land whither thou goest to possess.
p-acp dt n1 pns21 vm2 vvi p-acp n1, cc-acp p-acp po21 n1 pns21 vm2 xx vvi p-acp n1, cst dt n1 po21 n1 vmb vvi pno21 p-acp d cst pns21 vv2 po21 n1 p-acp, p-acp dt n1 c-crq pns21 vv2 pc-acp vvi.
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This seems to forbid lending upon Usury to any Iew, whether Rich or Poor:
This seems to forbid lending upon Usury to any Iew, whither Rich or Poor:
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but this being only a repetition of those Laws in Exodus and Leviticus, in all reason must be expounded by them;
but this being only a repetition of those Laws in Exodus and Leviticus, in all reason must be expounded by them;
cc-acp d vbg av-j dt n1 pp-f d n2 p-acp fw-la cc np1, p-acp d n1 vmb vbi vvn p-acp pno32;
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and though the Poor are not expressed, the Circumstances of the place prove, that they only are meant;
and though the Poor Are not expressed, the circumstances of the place prove, that they only Are meant;
cc cs dt j vbr xx vvn, dt n2 pp-f dt n1 vvb, cst pns32 av-j vbr vvn;
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for though Rich Men may sometimes have occasion to borrow Money, yet none but the Poor, who have no Money to buy, can ever have occasion to borrow Victuals upon Usury;
for though Rich Men may sometime have occasion to borrow Money, yet none but the Poor, who have no Money to buy, can ever have occasion to borrow Victuals upon Usury;
c-acp cs j n2 vmb av vhi n1 pc-acp vvi n1, av pix cc-acp dt j, r-crq vhb dx n1 pc-acp vvi, vmb av vhi n1 pc-acp vvi n2 p-acp n1;
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and the difference the Law makes between a Brother and a Stranger shews, that it is intended as an Act of Charity, which they owe to their Brethren, though not to strangers.
and the difference the Law makes between a Brother and a Stranger shows, that it is intended as an Act of Charity, which they owe to their Brothers, though not to Strangers.
cc dt n1 dt n1 vvz p-acp dt n1 cc dt n1 vvz, cst pn31 vbz vvn p-acp dt n1 pp-f n1, r-crq pns32 vvb p-acp po32 n2, cs xx p-acp n2.
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For which Reason also they were forbid to make any of their Brethren Bond-men, though they might buy the Children of the Heathen and Strangers for Bond-men and Bond-maids, 25. Levit. 39, &c. and the Blessing God promises shews, that it is the Reward of Charity.
For which Reason also they were forbid to make any of their Brothers Bondmen, though they might buy the Children of the Heathen and Strangers for Bondmen and Bondmaids, 25. Levit. 39, etc. and the Blessing God promises shows, that it is the Reward of Charity.
p-acp r-crq n1 av pns32 vbdr vvn pc-acp vvi d pp-f po32 n2 n2, cs pns32 vmd vvi dt n2 pp-f dt j-jn cc n2 p-acp n2 cc n2, crd np1 crd, av cc dt n1 np1 n2 vvz, cst pn31 vbz dt n1 pp-f n1.
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In other places, where Usury is mentioned, some Circumstance or other determines it to the Poor.
In other places, where Usury is mentioned, Some Circumstance or other determines it to the Poor.
p-acp j-jn n2, c-crq n1 vbz vvn, d n1 cc n-jn vvz pn31 p-acp dt j.
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This was the case, when Nehemiah reproved the Nobles and the Rulers for exacting Usury, 5. Nehem. When the Prophet Isaiah threatens great Desolations against the Land, he thus describes it, And it shall be as with the people,
This was the case, when Nehemiah reproved the Nobles and the Rulers for exacting Usury, 5. Nehemiah When the Prophet Isaiah threatens great Desolations against the Land, he thus describes it, And it shall be as with the people,
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so with the priest — as with the lender, so with the borrower, as with the taker of usury,
so with the priest — as with the lender, so with the borrower, as with the taker of Usury,
av p-acp dt n1 — c-acp p-acp dt n1, av p-acp dt n1, c-acp p-acp dt n1 pp-f n1,
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so with the giver of usury to him, 24. Isa. 2. That is, the Lender and the Usurer shall be reduced to the same Distress and Poverty,so with the giver of Usury to him, 24. Isaiah 2. That is, the Lender and the Usurer shall be reduced to the same Distress and Poverty,
av p-acp dt n1 pp-f n1 p-acp pno31, crd np1 crd cst vbz, dt n1 cc dt n1 vmb vbi vvn p-acp dt d n1 cc n1,
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as those suffer who borrow upon Usury; which shews, that none but Poor Men used to borrow upon Usury in those days.
as those suffer who borrow upon Usury; which shows, that none but Poor Men used to borrow upon Usury in those days.
c-acp d vvb r-crq vvb p-acp n1; r-crq vvz, cst pix cc-acp j n2 vvd pc-acp vvi p-acp n1 p-acp d n2.
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Thus when the Prophet Ieremiah complains, Woe is me, my Mother, that thou hast born me a man of strife,
Thus when the Prophet Jeremiah complains, Woe is me, my Mother, that thou hast born me a man of strife,
av c-crq dt n1 np1 vvz, n1 vbz pno11, po11 n1, cst pns21 vh2 vvn pno11 dt n1 pp-f n1,
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and a man of contention to the whole earth:
and a man of contention to the Whole earth:
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I have neither lent on usury, nor men have lent to me on usury, yet every one of them doth curse me, 15. Jer. 10. it plainly intimates, that Usury is such an Oppression of the Poor,I have neither lent on Usury, nor men have lent to me on Usury, yet every one of them does curse me, 15. Jer. 10. it plainly intimates, that Usury is such an Oppression of the Poor,
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as both deserves and very often procures Curses.
as both deserves and very often procures Curses.
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And therefore the Prophet Ezekiel joyns Usury with the Oppression of the Poor, and other Acts of Violence, 18. Ezek. 7, 8, 10, 11, 16, 17. He who hath oppressed the poor and needy, hath spoiled by violence, hath not restored the pledge, hath given forth upon usury,
And Therefore the Prophet Ezekielem joins Usury with the Oppression of the Poor, and other Acts of Violence, 18. Ezekiel 7, 8, 10, 11, 16, 17. He who hath oppressed the poor and needy, hath spoiled by violence, hath not restored the pledge, hath given forth upon Usury,
cc av dt n1 np1 vvz n1 p-acp dt n1 pp-f dt j, cc j-jn n2 pp-f n1, crd np1 crd, crd, crd, crd, crd, crd pns31 r-crq vhz vvn dt j cc j, vhz vvn p-acp n1, vhz xx vvn dt n1, vhz vvn av p-acp n1,
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and hath taken Increase, he shall die.
and hath taken Increase, he shall die.
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But he that hath neither oppressed the poor, nor hath with-holden the pledge, neither hath spoiled by violence,
But he that hath neither oppressed the poor, nor hath withholden the pledge, neither hath spoiled by violence,
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but hath given his bread to the hungry, and cloathed the naked with a garment, that hath taken off his hand from the poor, that hath not received usury nor increase, he shall live. but hath given his bred to the hungry, and clothed the naked with a garment, that hath taken off his hand from the poor, that hath not received Usury nor increase, he shall live.
cc-acp vhz vvn po31 n1 p-acp dt j, cc vvd dt j p-acp dt n1, cst vhz vvn a-acp po31 n1 p-acp dt j, cst vhz xx vvn n1 ccx n1, pns31 vmb vvi.
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Which makes it very plain, what is meant by Usury, when to take Usury, is joyned with Violence and Oppression of the Poor;
Which makes it very plain, what is meant by Usury, when to take Usury, is joined with Violence and Oppression of the Poor;
r-crq vvz pn31 av j, r-crq vbz vvn p-acp n1, c-crq pc-acp vvi n1, vbz vvn p-acp n1 cc n1 pp-f dt j;
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and to lend without Usury is reckoned among Acts of great Charity and Goodness.
and to lend without Usury is reckoned among Acts of great Charity and goodness.
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There is but one place more, as I remember, that mentions Usury, 15. Psalm 5. and there putting forth Money to Usury is joyned with taking a Reward against the Innocent, which shews, that it was an Act of Violence and Oppression.
There is but one place more, as I Remember, that mentions Usury, 15. Psalm 5. and there putting forth Money to Usury is joined with taking a Reward against the Innocent, which shows, that it was an Act of Violence and Oppression.
pc-acp vbz cc-acp crd n1 av-dc, c-acp pns11 vvb, cst n2 n1, crd np1 crd cc a-acp vvg av n1 p-acp n1 vbz vvn p-acp vvg dt n1 p-acp dt j-jn, r-crq vvz, cst pn31 vbds dt n1 pp-f n1 cc n1.
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For indeed among the Iews, who were no Merchants, nor maintained any Foreign Trade with other Nations, no men had occasion to borrow Money, much less Victuals,
For indeed among the Iews, who were no Merchant's, nor maintained any Foreign Trade with other nations, no men had occasion to borrow Money, much less Victuals,
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but to supply their present wants, and to take advantage of the Necessities of the Poor, to increase their own Fortunes by encreasing their Poverty, was against all the Laws of Goodness and Charity;
but to supply their present Wants, and to take advantage of the Necessities of the Poor, to increase their own Fortune's by increasing their Poverty, was against all the Laws of goodness and Charity;
cc-acp pc-acp vvi po32 j n2, cc pc-acp vvi n1 pp-f dt n2 pp-f dt j, pc-acp vvi po32 d n2 p-acp j-vvg po32 n1, vbds p-acp d dt n2 pp-f n1 cc n1;
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and therefore this Usury, which was the only Usury known in those days, is strictly forbid,
and Therefore this Usury, which was the only Usury known in those days, is strictly forbid,
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as all other Acts of Oppression are. All other kinds of Usury are introduced by Trade and Commerce;
as all other Acts of Oppression Are. All other Kinds of Usury Are introduced by Trade and Commerce;
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and though it is against Charity to lend upon Usury to men, who borrow to supply their wants,
and though it is against Charity to lend upon Usury to men, who borrow to supply their Wants,
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yet if men borrow to increase their Trade and Fortunes, there is Justice and Equity in it, that the Lender shall make some Increase of his Money, as well as the Borrower.
yet if men borrow to increase their Trade and Fortune's, there is justice and Equity in it, that the Lender shall make Some Increase of his Money, as well as the Borrower.
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This is not properly Usury, but Traffick and Commerce;
This is not properly Usury, but Traffic and Commerce;
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and I know no reason, why Men may not Trade with Money, as well as with other Commodities.
and I know no reason, why Men may not Trade with Money, as well as with other Commodities.
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And this I take to be the true reason, why the Iews were permitted to take Usury of Strangers,
And this I take to be the true reason, why the Iews were permitted to take Usury of Strangers,
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but not of their Brethren, because their Heathen Neighbours were Merchants, as is plain of Tyre and Zidon, 23. Isai. They improved their Money by Trade,
but not of their Brothers, Because their Heathen Neighbours were Merchant's, as is plain of Tyre and Sidon, 23. Isaiah They improved their Money by Trade,
cc-acp xx pp-f po32 n2, c-acp po32 j-jn n2 vbdr n2, c-acp vbz j pp-f vvb cc np1, crd np1 pns32 vvn po32 n1 p-acp n1,
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and therefore it was fit they should pay Interest for it;
and Therefore it was fit they should pay Interest for it;
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especially if they were to lend upon Usury only to such Strangers as came among them for Trade, but did not dwell and sojourn with • … hem;
especially if they were to lend upon Usury only to such Strangers as Come among them for Trade, but did not dwell and sojourn with • … hem;
av-j cs pns32 vbdr pc-acp vvi p-acp n1 av-j p-acp d n2 c-acp vvd p-acp pno32 p-acp n1, a-acp vdd xx vvi cc vvi p-acp • … uh;
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which seems probable from • … 5. Levit. 35. where the Stranger that • … ojourns with them seems to be entitu• … ed to the like Charity as a Brother.
which seems probable from • … 5. Levit. 35. where the Stranger that • … ojourns with them seems to be entitu• … ed to the like Charity as a Brother.
r-crq vvz j p-acp • … crd np1 crd c-crq dt n1 cst • … vvz p-acp pno32 vvz pc-acp vbi n1 … wd p-acp dt j n1 p-acp dt n1.
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• … f thy Brother be waxen poor, and fallen to decay, thou shalt relieve him, • … f thy Brother be waxed poor, and fallen to decay, thou shalt relieve him,
• … sy po21 n1 vbi vvn j, cc vvn p-acp n1, pns21 vm2 vvi pno31,
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yea, though he be a stranger, or a sojourner, that he may live with thee, take t• … ou no • … sury of him, nor Increase. yea, though he be a stranger, or a sojourner, that he may live with thee, take t• … ou no • … sury of him, nor Increase.
uh, cs pns31 vbb dt n1, cc dt n1, cst pns31 vmb vvi p-acp pno21, vvb n1 … fw-fr dx • … n1 pp-f pno31, ccx vvi.
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For a Stranger never signifies a Proselyte of Justice, who by Circumcision was incorporated into the Body of Israel, made a Brother,
For a Stranger never signifies a Proselyte of justice, who by Circumcision was incorporated into the Body of Israel, made a Brother,
p-acp dt jc av-x vvz dt n1 pp-f n1, r-crq p-acp n1 vbds vvn p-acp dt n1 pp-f np1, vvd dt n1,
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and entituled to the Privileges of a Natural Iew, but only a Proselyte of the Gate, who renounced Idolatry,
and entitled to the Privileges of a Natural Iew, but only a Proselyte of the Gate, who renounced Idolatry,
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but did not undertake the Observation of the Law of Moses; and yet they were not to take Usury of these Strangers if they were poor, no more than of their Brother, according to that Law, 22. Exod. 21. Thou shalt not vex a stranger,
but did not undertake the Observation of the Law of Moses; and yet they were not to take Usury of these Strangers if they were poor, no more than of their Brother, according to that Law, 22. Exod 21. Thou shalt not vex a stranger,
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nor oppress him, for • … e were strangers in the land of Egypt. nor oppress him, for • … e were Strangers in the land of Egypt.
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The Answer our Saviour gives to the Servant who hid his Talent in the Napkin, seems to justify this Account,
The Answer our Saviour gives to the Servant who hid his Talon in the Napkin, seems to justify this Account,
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unless we can suppose, that his Lord would have been pleased with unjust and wicked Gain. 25. Matth. 27. Thou oughtest to have put my money t• … the Exchangers,
unless we can suppose, that his Lord would have been pleased with unjust and wicked Gain. 25. Matthew 27. Thou Ought too have put my money t• … the Exchangers,
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and then at my coming I should have received mine own with usury. and then At my coming I should have received mine own with Usury.
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So that though it was unlawful to lend Money upon Usury to the Poor, it was not so to the Exchangers, who traded in Money.
So that though it was unlawful to lend Money upon Usury to the Poor, it was not so to the Exchangers, who traded in Money.
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And our Saviour's driving the Money-Changers out of the Temple, no more proves that he disallowed that Profession,
And our Saviour's driving the Money-Changers out of the Temple, no more Proves that he disallowed that Profession,
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than that he disallowed selling Oxen, and Sheep, and Doves for Sacrifice, for he drove them out also;
than that he disallowed selling Oxen, and Sheep, and Dove for Sacrifice, for he drove them out also;
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the Fault was not in the Merchandise no more of Money, than of Sheep, or Oxen,
the Fault was not in the Merchandise no more of Money, than of Sheep, or Oxen,
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or Doves, but they made his Father's house, a house of Merchandize, 2. John 14, 15, &c. It is certain the ancient Fathers, who were professed Eenemies to Usury, opposed it under this Notion;
or Dove, but they made his Father's house, a house of Merchandise, 2. John 14, 15, etc. It is certain the ancient Father's, who were professed Enemies to Usury, opposed it under this Notion;
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for their great Arguments against Usury, are levelled against Uncharitableness and Oppression of the Poor, as appears from Gregor. Nyssen, St. Ambrose, St. Basil, and others;
for their great Arguments against Usury, Are leveled against Uncharitableness and Oppression of the Poor, as appears from Gregory. Nyssen, Saint Ambrose, Saint Basil, and Others;
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and yet it is no wonder, should we meet with some Passages in them against Usury considered as Trading and Merchandise of Money:
and yet it is no wonder, should we meet with Some Passages in them against Usury considered as Trading and Merchandise of Money:
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For it is well known, that they were not much greater Friends to Trade and Merchandise,
For it is well known, that they were not much greater Friends to Trade and Merchandise,
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than they were to Usury, which they thought • … nbecoming a Christian, as ministring only to Covetousness and Luxury.
than they were to Usury, which they Thought • … nbecoming a Christian, as ministering only to Covetousness and Luxury.
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And yet I suppose, the greatest Enemies at • … his day to Usury, will not carry the Quarrel so far, as to condemn Merchandise.
And yet I suppose, the greatest Enemies At • … his day to Usury, will not carry the Quarrel so Far, as to condemn Merchandise.
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And yet under this Notion of Covetousness and sordid Gain (which is equally applicable to all Trade) Usury is forbid the Clergy by the Seventeenth Cannon of the First Council of Nice; but no Council ever forbad it to the Layety,
And yet under this Notion of Covetousness and sordid Gain (which is equally applicable to all Trade) Usury is forbid the Clergy by the Seventeenth Cannon of the First Council of Nicaenae; but no Council ever forbade it to the Laity,
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or threatened Church-Censures against them for it, which they would certainly have done, had they thought it evil in its self.
or threatened Church censures against them for it, which they would Certainly have done, had they Thought it evil in its self.
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This may satisfy us in what Sence Usury is forbid, both by the Law of Moses and the ancient Writers of the Christian Church, viz. as contrary to Charity;
This may satisfy us in what Sense Usury is forbid, both by the Law of Moses and the ancient Writers of the Christian Church, viz. as contrary to Charity;
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when we lend upon Usury, where Charity requires us to lend freely:
when we lend upon Usury, where Charity requires us to lend freely:
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When we take Increase of the Poor, who borrow to supply their Wants, and sink them still more irrecoverably into Poverty by such Exactions:
When we take Increase of the Poor, who borrow to supply their Wants, and sink them still more irrecoverably into Poverty by such Exactions:
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This always was, and always will be hateful to God, and to all Good Men, and yet such detestable.
This always was, and always will be hateful to God, and to all Good Men, and yet such detestable.
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Usurers there are among us, who grow rich upon the Ruins and Spoils of the Poor,
Usurers there Are among us, who grow rich upon the Ruins and Spoils of the Poor,
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and drink the Tears of Widows and Orphans;
and drink the Tears of Widows and Orphans;
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but when to lend without Usury is no Charity, and to take Usury is no Oppression, there Usury it self is no Crime.
but when to lend without Usury is no Charity, and to take Usury is no Oppression, there Usury it self is no Crime.
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And hence we learn (which is the great thing I aimed at.) that Usury was forbid only for the sake of Lending, which proves, that to lend freely to the Poor, is a great and necessary Act of Charity:
And hence we Learn (which is the great thing I aimed At.) that Usury was forbid only for the sake of Lending, which Proves, that to lend freely to the Poor, is a great and necessary Act of Charity:
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Though a Man never took a Penny for Usury in his Life, yet if he neither gives,
Though a Man never took a Penny for Usury in his Life, yet if he neither gives,
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nor lends to the Poor, he is guilty of all that Uncharitableness, for which Usury is condemned;
nor lends to the Poor, he is guilty of all that Uncharitableness, for which Usury is condemned;
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nay in most Cases, even these worst sort of Usurers are the more charitable Men:
nay in most Cases, even these worst sort of Usurers Are the more charitable Men:
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For excepting some very hard Cases, it is greater Charity to lend even to the Poor for Usury,
For excepting Some very hard Cases, it is greater Charity to lend even to the Poor for Usury,
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than not to lend at all.
than not to lend At all.
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For this Reason the Emperor Leo was forced by a New Constitution to permit Usury, which his Father out of a pious Zeal had wholly forbid,
For this Reason the Emperor Leo was forced by a New Constitution to permit Usury, which his Father out of a pious Zeal had wholly forbid,
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because he found, that when Men were forbid to take any Usury, they would not lend at all, which was a greater • … ardship to the Poor,
Because he found, that when Men were forbid to take any Usury, they would not lend At all, which was a greater • … ardship to the Poor,
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than Usury it • … lf.
than Usury it • … lf.
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Meerly not to take Usury is no Vir• … e, but to lend to the Poor without • … sury is.
Merely not to take Usury is no Vir• … e, but to lend to the Poor without • … sury is.
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To lock up our Money in • … ur Chests to rust and canker, and to • … o no good with it, is what St. Iames 〈 ◊ 〉 severely threatens rich Men for, Go • … ow ye rich men, weep and howl for your • … iseries, which shall come upon you;
To lock up our Money in • … ur Chests to rust and canker, and to • … oh no good with it, is what Saint James 〈 ◊ 〉 severely threatens rich Men for, Go • … owe you rich men, weep and howl for your • … iseries, which shall come upon you;
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your • … iches are corrupted, and your garments • … re moth-eaten;
your • … iches Are corrupted, and your garments • … re moth-eaten;
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your gold and your silver • … s cankered, and the rust of them shall be 〈 ◊ 〉 witness against you, a Witness of your Covetousness and Uncharitableness, • … hat you have done no good with it, • … ut hoarded it up to rust and canker for want of use. 5. Iames 1, 2, 3. This Controversy then may be stated and decided in a few words.your gold and your silver • … s cankered, and the rust of them shall be 〈 ◊ 〉 witness against you, a Witness of your Covetousness and Uncharitableness, • … hat you have done no good with it, • … ut hoarded it up to rust and canker for want of use. 5. James 1, 2, 3. This Controversy then may be stated and decided in a few words.
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Usury is a very great Sin, that is, to lend our Money upon Usury to those who borrow for Necessity and Want,
Usury is a very great since, that is, to lend our Money upon Usury to those who borrow for Necessity and Want,
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and to exact such Payments with Rigour and Severity, to strip such miserable People of that little that remains, to imprison their Persons,
and to exact such Payments with Rigour and Severity, to strip such miserable People of that little that remains, to imprison their Persons,
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and make them end their Lives in a Goal.
and make them end their Lives in a Goal.
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To lock up our Money, and do no good with it, is to hide our Talent in a N• … kin;
To lock up our Money, and do no good with it, is to hide our Talon in a N• … kin;
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for Money is improvable, a• … must be improved, either for Char• … or Increase, to be a new and perpet• … Spring of Charity.
for Money is improvable, a• … must be improved, either for Char• … or Increase, to be a new and perpet• … Spring of Charity.
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To declaim 〈 ◊ 〉 gainst Usury, and not to exhort men 〈 ◊ 〉 lend to the Poor without Usury, is to 〈 ◊ 〉 stake or overlook the true End and D• … sign of the Law,
To declaim 〈 ◊ 〉 gainst Usury, and not to exhort men 〈 ◊ 〉 lend to the Poor without Usury, is to 〈 ◊ 〉 stake or overlook the true End and D• … Signen of the Law,
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and • … o betray unch• … ritable Men to a greater Evil than Us• … ry it self;
and • … oh betray unch• … ritable Men to a greater Evil than Us• … Rye it self;
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but if men lend freely to t• … Poor in such Proportions as Chari• … requires, they may very innocen• … and virtuously, without transgress• … this Law against Usury, lend their Money for Increase to the Rich.
but if men lend freely to t• … Poor in such Proportions as Chari• … requires, they may very innocen• … and virtuously, without transgress• … this Law against Usury, lend their Money for Increase to the Rich.
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2. But our Saviour seems to mea• … something more by lending, hoping for nothing again, not only to lend freel• … without Usury,
2. But our Saviour seems to mea• … something more by lending, hoping for nothing again, not only to lend freel• … without Usury,
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but to lend, where the Principal may be in Danger, when we cannot reasonably promise our selves to receive our own again:
but to lend, where the Principal may be in Danger, when we cannot reasonably promise our selves to receive our own again:
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no man can deny, but this is great Charity; but then this must be conducted by the measures and proportions of giving:
no man can deny, but this is great Charity; but then this must be conducted by the measures and proportions of giving:
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what Charity will oblige us to give, it will as reasonably oblige us to lend;
what Charity will oblige us to give, it will as reasonably oblige us to lend;
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but where the Retu• … n is very hazardous, it can oblige us to lend, no more than what it would become us to • … e,
but where the Retu• … n is very hazardous, it can oblige us to lend, no more than what it would become us to • … e,
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and yet in such Cases, lending • … y be a greater Charity than giving, • … ich is the Second thing proposed, • … ich I can speak but briefly to.
and yet in such Cases, lending • … y be a greater Charity than giving, • … ich is the Second thing proposed, • … ich I can speak but briefly to.
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2. The Excellency and Advanta• … s of this Charity of Lending, and • … w it may be improved to be the best • … rpose.
2. The Excellency and Advanta• … s of this Charity of Lending, and • … w it may be improved to be the best • … rpose.
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Now if we compare Giving and • … nding together, Lending has much • … e Advantage of Giving, as to • … e true End and Purposes of Cha• … y.
Now if we compare Giving and • … nding together, Lending has much • … e Advantage of Giving, as to • … e true End and Purposes of Cha• … y.
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To lend is a greater Obligation to • … dustry, than to give;
To lend is a greater Obligation to • … industry, than to give;
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and there can• … ot be a greater Kindness done to the • … oor, next to keeping them from star• … ing, than to teach them Industry.
and there can• … It be a greater Kindness done to the • … oor, next to keeping them from star• … ing, than to teach them Industry.
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I • … eed not tell you, that there are many • … oor, who will never work, while they • … an meet with charitable People to • … ive;
I • … eed not tell you, that there Are many • … oor, who will never work, while they • … an meet with charitable People to • … ive;
sy • … av xx vvi pn22, cst a-acp vbr d • … j-av, r-crq vmb av-x vvi, cs pns32 • … dt vvi p-acp j n1 pc-acp • … zz;
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nay, who chuse to be sick, to • … e lame, to be blind, to move Chari• … y, rather than work to supply their Wants;
nay, who choose to be sick, to • … e lame, to be blind, to move Chari• … y, rather than work to supply their Wants;
uh-x, q-crq vvb pc-acp vbi j, pc-acp • … sy j, pc-acp vbi j, pc-acp vvi np1 … wd, av-c cs vvi pc-acp vvi po32 vvz;
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but when Men have nothing • … o live on, but the improvement of lent Money, which they know they must repay when it is called for, this must make them industrious;
but when Men have nothing • … oh live on, but the improvement of lent Money, which they know they must repay when it is called for, this must make them Industria;
cc-acp c-crq n2 vhb pix • … sy vvb a-acp, cc-acp dt n1 pp-f vvd n1, r-crq pns32 vvb pns32 vmb vvi c-crq pn31 vbz vvn p-acp, d vmb vvi pno32 j;
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for it both encourages their Industry, and keeps the Rod over them; especially were this made a standing Rule to give nothing to those who are able,
for it both encourages their Industry, and keeps the Rod over them; especially were this made a standing Rule to give nothing to those who Are able,
p-acp pn31 av-d vvz po32 n1, cc vvz dt n1 p-acp pno32; av-j vbdr d vvn dt j-vvg n1 pc-acp vvi pix p-acp d r-crq vbr j,
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but will not work, who have a Stock lent them to trade with, and neglect to improve it.
but will not work, who have a Stock lent them to trade with, and neglect to improve it.
cc-acp vmb xx vvi, r-crq vhb dt n1 vvd pno32 pc-acp vvi p-acp, cc vvb pc-acp vvi pn31.
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Thus what we give does but one single Act of Charity, for we can give it but once;
Thus what we give does but one single Act of Charity, for we can give it but once;
av r-crq pns12 vvb vdz cc-acp pi j n1 pp-f n1, c-acp pns12 vmb vvi pn31 p-acp a-acp;
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but what we lend may circulate, as the Blood does in our Veins, and communicate Warmth and Spirits to more parts of the Body than one:
but what we lend may circulate, as the Blood does in our veins, and communicate Warmth and Spirits to more parts of the Body than one:
cc-acp r-crq pns12 vvb vmb vvb, c-acp dt n1 vdz p-acp po12 n2, cc vvi n1 cc n2 p-acp dc n2 pp-f dt n1 cs pi:
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that is, what we lend, may be lent again, and do a great many successive Charities,
that is, what we lend, may be lent again, and do a great many successive Charities,
cst vbz, r-crq pns12 vvb, vmb vbi vvn av, cc vdb dt j d j ng1,
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as great, or greater than that one single Charity had been, if we had given it:
as great, or greater than that one single Charity had been, if we had given it:
c-acp j, cc jc cs d crd j n1 vhd vbn, cs pns12 vhd vvn pn31:
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And that certainly is one of the greatest and noblest Charities which is most diffusive.
And that Certainly is one of the greatest and Noblest Charities which is most diffusive.
cc cst av-j vbz pi pp-f dt js cc js ng1 r-crq vbz av-ds j.
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But yet to make this Charity of • … ending the more effectual, it must be confessed, that a Publick Bank of Charity.
But yet to make this Charity of • … ending the more effectual, it must be confessed, that a Public Bank of Charity.
p-acp av pc-acp vvi d n1 pp-f • … n-vvg dt av-dc j, pn31 vmb vbi vvn, cst dt j n1 pp-f n1.
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raised out of such free Loans, will have many Advantages above any Private Acts of this Nature;
raised out of such free Loans, will have many Advantages above any Private Acts of this Nature;
vvn av pp-f d j n2, vmb vhi d n2 p-acp d j n2 pp-f d n1;
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and I can • … y no means think this either impracti• … able or difficult.
and I can • … y no means think this either impracti• … able or difficult.
cc pns11 vmb • … wd dx n2 vvi d d n1 … j cc j.
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I doubt not but most of this Ho• … ourable Assembly could contrive very Advantageous ways of doing this, were Men but Charitably disposed.
I doubt not but most of this Ho• … ourable Assembly could contrive very Advantageous ways of doing this, were Men but Charitably disposed.
pns11 vvb xx p-acp ds pp-f d np1 … j n1 vmd vvi av j n2 pp-f vdg d, vbdr n2 p-acp av-j vvn.
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For suppose you should make your Hospitals, or your Companies, such Publick Banks, or if it could be more Publick, still the more Useful,
For suppose you should make your Hospitals, or your Companies, such Public Banks, or if it could be more Public, still the more Useful,
p-acp vvb pn22 vmd vvi po22 n2, cc po22 n2, d j n2, cc cs pn31 vmd vbi av-dc j, av dt av-dc j,
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and the more secure, where charitable People may safely deposite their Money without Use, or those who cannot spare the whole Interest, may abate some part of it;
and the more secure, where charitable People may safely deposit their Money without Use, or those who cannot spare the Whole Interest, may abate Some part of it;
cc dt av-dc j, c-crq j n1 vmb av-j vvb po32 n1 p-acp n1, cc d r-crq vmbx vvi dt j-jn n1, vmb vvi d n1 pp-f pn31;
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and where the running Cash may be lodged, which Men expect no Interest for;
and where the running Cash may be lodged, which Men expect no Interest for;
cc c-crq dt j-vvg n1 vmb vbi vvn, r-crq n2 vvb dx n1 p-acp;
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this might easily rise to a very vast Sum, which with wise Improvement would make a sure and lasting Fund of Charity.
this might Easily rise to a very vast Sum, which with wise Improvement would make a sure and lasting Fund of Charity.
d vmd av-j vvi p-acp dt j j n1, r-crq p-acp j n1 vmd vvi dt j cc j-vvg n1 pp-f n1.
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And could any thing in the World be more easie than this, which no man could feel? What would it be to a Rich Man, who has many thousands employed in Trade, or secured at Interest;
And could any thing in the World be more easy than this, which no man could feel? What would it be to a Rich Man, who has many thousands employed in Trade, or secured At Interest;
cc vmd d n1 p-acp dt n1 vbb av-dc j cs d, r-crq dx n1 vmd vvi? q-crq vmd pn31 vbi p-acp dt j n1, r-crq vhz d crd vvn p-acp n1, cc vvn p-acp n1;
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or if he knows when he has enough, has no need to increase it, to drop some thousands into such a free Bank, to sanctify and prosper his Trade,
or if he knows when he has enough, has no need to increase it, to drop Some thousands into such a free Bank, to sanctify and prosper his Trade,
cc cs pns31 vvz c-crq pns31 vhz av-d, vhz dx n1 pc-acp vvi pn31, p-acp n1 d crd p-acp d dt j n1, pc-acp vvi cc vvi po31 n1,
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and other ways of Gain, and to secure a Blessing to his Posterity? How may others are there, who could spare a hundred,
and other ways of Gain, and to secure a Blessing to his Posterity? How may Others Are there, who could spare a hundred,
cc j-jn n2 pp-f n1, cc pc-acp vvi dt n1 p-acp po31 n1? q-crq vmb ng2-jn vbr a-acp, r-crq vmd vvi dt crd,
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or it may be some hundred pounds out of their Stock, and not feel the want of Interest,
or it may be Some hundred pounds out of their Stock, and not feel the want of Interest,
cc pn31 vmb vbi d crd n2 av pp-f po32 n1, cc xx vvi dt n1 pp-f n1,
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or at least, if they could not spare the whole Interest, might spare the half,
or At least, if they could not spare the Whole Interest, might spare the half,
cc p-acp ds, cs pns32 vmd xx vvi dt j-jn n1, vmd vvi dt j-jn,
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or third part of it? How many are there, who have some hundreds by them useless, which they would not,
or third part of it? How many Are there, who have Some hundreds by them useless, which they would not,
cc ord n1 pp-f pn31? c-crq d vbr a-acp, r-crq vhb d crd p-acp pno32 j, r-crq pns32 vmd xx,
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and could not with any reason grudge to lay up in a safe Bank? How many are there, who would easily be perswaded to lend, were there such a safe Bank to receive it, who are very unwilling to give? And were there such a Bank of Charity once setled, there would be very little need of giving.
and could not with any reason grudge to lay up in a safe Bank? How many Are there, who would Easily be persuaded to lend, were there such a safe Bank to receive it, who Are very unwilling to give? And were there such a Bank of Charity once settled, there would be very little need of giving.
cc vmd xx p-acp d n1 vvb pc-acp vvi a-acp p-acp dt j n1? c-crq d vbr a-acp, r-crq vmd av-j vbi vvn pc-acp vvi, vbdr a-acp d dt j n1 pc-acp vvi pn31, r-crq vbr av j pc-acp vvi? cc vbdr a-acp d dt n1 pp-f n1 a-acp vvn, pc-acp vmd vbi av j n1 pp-f vvg.
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For I know not any kind of Charity, but might be provided for in this way, were men but free and liberal in lending.
For I know not any kind of Charity, but might be provided for in this Way, were men but free and liberal in lending.
c-acp pns11 vvb xx d n1 pp-f n1, cc-acp vmd vbi vvn p-acp p-acp d n1, vbdr n2 p-acp j cc j p-acp vvg.
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It would enlarge your Hospitals, clear your Streets of Beggars, the great Reproach of this City;
It would enlarge your Hospitals, clear your Streets of Beggars, the great Reproach of this city;
pn31 vmd vvi po22 n2, vvb po22 n2 pp-f n2, dt j n1 pp-f d n1;
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maintain those who can't work, and employ those who can;
maintain those who can't work, and employ those who can;
vvb d r-crq vmb|pn31 vvi, cc vvi d r-crq vmb;
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put poor Children to Apprentice, provide Stocks for • … ngenious and Industrious Young Men, • … ho want them;
put poor Children to Apprentice, provide Stocks for • … ngenious and Industria Young Men, • … ho want them;
vvb j n2 p-acp n1, vvb n2 p-acp • … j cc j j n2, • … uh vvb pno32;
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redeem Prisoners, • … nd, which Justice and Honour requires • … f you, as far as possibly you can, may 〈 ◊ 〉 some measure provide a Fund for • … our Orphans.
Redeem Prisoners, • … and, which justice and Honour requires • … f you, as Far as possibly you can, may 〈 ◊ 〉 Some measure provide a Fund for • … our Orphans.
vvb n2, • … cc, r-crq n1 cc n1 vvz • … sy pn22, c-acp av-j c-acp av-j pn22 vmb, vmb 〈 sy 〉 d n1 vvi dt n1 c-acp • … po12 n2.
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This would advance the Glory of • … his great City, it would perpetuate • … nd consecrate the Memory of such • … orthy Persons,
This would advance the Glory of • … his great city, it would perpetuate • … and consecrate the Memory of such • … orthy Persons,
d vmd vvi dt n1 pp-f • … po31 j n1, pn31 vmd vvi • … cc vvi dt n1 pp-f d • … j-u n2,
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as would begin and • … romote such a lasting and extensive Charity;
as would begin and • … romote such a lasting and extensive Charity;
c-acp vmd vvi cc • … vvd d dt j-vvg cc j n1;
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the Children which are un• … orn, would rise up and call them bles• … ed;
the Children which Are un• … orn, would rise up and call them bles• … ed;
dt n2 r-crq vbr n1 … vvn, vmd vvi a-acp cc vvi pno32 n1 … wd;
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it would draw a great share of • … e Charitable Money of the Nation • … to your hands, which would quicken • … rade, and encrease your Riches;
it would draw a great share of • … e Charitable Money of the nation • … to your hands, which would quicken • … rode, and increase your Riches;
pn31 vmd vvi dt j n1 pp-f • … sy j n1 pp-f dt n1 • … pc-acp po22 n2, r-crq vmd vvi • … vvd, cc vvb po22 n2;
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and • … bove all, it would procure all the great • … ewards which are promised to Chari• … y, both in this World,
and • … above all, it would procure all the great • … ewards which Are promised to Chari• … y, both in this World,
cc • … p-acp av-d, pn31 vmd vvi d dt j • … vvz r-crq vbr vvn p-acp np1 … wd, av-d p-acp d n1,
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and in the • … ext.
and in the • … Ext.
cc p-acp dt • … fw-la.
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But whatever becomes of this Pro• … osal, you must always remember, that 〈 ◊ 〉 is great Charity to lend as well as • … o give:
But whatever becomes of this Pro• … osal, you must always Remember, that 〈 ◊ 〉 is great Charity to lend as well as • … oh give:
cc-acp r-crq vvz pp-f d np1 … n1, pn22 vmb av vvi, cst 〈 sy 〉 vbz j n1 pc-acp vvi c-acp av c-acp • … sy vvb:
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This is what our Saviour ex• … ects from us, this is what he Com• … ands, To do good, and lend, hoping for • … othing again;
This is what our Saviour ex• … ects from us, this is what he Com• … ands, To do good, and lend, hoping for • … othing again;
d vbz q-crq po12 n1 n1 … n2-jn p-acp pno12, d vbz q-crq pns31 np1 … n2-cc, pc-acp vdi j, cc vvi, vvg c-acp • … n-vvg av;
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and if out of a greedy desire of gain, we will lend nothing freely to the Relief and Encouragement of the Industrious Poor, this will make all our other Usury and Increase, which is Lawful and Innocent in it self,
and if out of a greedy desire of gain, we will lend nothing freely to the Relief and Encouragement of the Industria Poor, this will make all our other Usury and Increase, which is Lawful and Innocent in it self,
cc cs av pp-f dt j n1 pp-f n1, pns12 vmb vvi pix av-j p-acp dt n1 cc n1 pp-f dt j j, d vmb vvi d po12 j-jn n1 cc n1, r-crq vbz j cc j-jn p-acp pn31 n1,
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when it neither Oppresses the Poor, nor stops our Charity, to become sin.
when it neither Oppresses the Poor, nor stops our Charity, to become since.
c-crq pn31 av-dx vvz dt j, ccx vvz po12 n1, pc-acp vvi n1.
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SERMON VI. • … reach'd before the Queen at Whitehall, Iune 26. 1692. Prov. XVIII. 14. • … he spirit of a man will sustain his infirmity:
SERMON VI. • … reached before the Queen At Whitehall, Iune 26. 1692. Curae XVIII. 14. • … he Spirit of a man will sustain his infirmity:
n1 crd. • … vvd a-acp dt n1 p-acp np1, np1 crd crd np1 np1. crd • … pns31 n1 pp-f dt n1 vmb vvi po31 n1:
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but a wounded spirit who can bear?
but a wounded Spirit who can bear?
cc-acp dt j-vvn n1 r-crq vmb vvi?
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ONE great Objection against Providence, is taken from the many Evils and Calamities • … hich mankind suffer;
ONE great Objection against Providence, is taken from the many Evils and Calamities • … hich mankind suffer;
crd j n1 p-acp n1, vbz vvn p-acp dt d n2-jn cc n2 • … fw-ge n1 vvi;
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which would • … e a reasonable Objection, were they more than are deserved, or more than • … are necessary for the wise Government of the world.
which would • … e a reasonable Objection, were they more than Are deserved, or more than • … Are necessary for the wise Government of the world.
r-crq vmd • … sy dt j n1, vbdr pns32 av-dc cs vbr vvn, cc av-dc cs • … vbr j p-acp dt j n1 pp-f dt n1.
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But besides other Answers that may be given to it, the Wise-man's Observation in my Text furnishes us with Two very plain Answers. 1. That the Sufferings of this • … ife are not disproportioned to our strength to bear them;
But beside other Answers that may be given to it, the Wiseman's Observation in my Text furnishes us with Two very plain Answers. 1. That the Sufferings of this • … ife Are not disproportioned to our strength to bear them;
p-acp p-acp j-jn n2 cst vmb vbi vvn p-acp pn31, dt ng1 n1 p-acp po11 n1 vvz pno12 p-acp crd av j n2. crd cst dt n2 pp-f d • … n1 vbr xx vvn p-acp po12 n1 pc-acp vvi pno32;
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and when Afflictions and Misfortunes are necessary to the wise government of the world, it is a sufficient vindication of Providence, that God lays no more on us,
and when Afflictions and Misfortunes Are necessary to the wise government of the world, it is a sufficient vindication of Providence, that God lays no more on us,
cc q-crq n2 cc n2 vbr j p-acp dt j n1 pp-f dt n1, pn31 vbz dt j n1 pp-f n1, cst np1 vvz av-dx dc p-acp pno12,
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than what the spirit of a man can bear; The spirit of a man will sustain his infirmities.
than what the Spirit of a man can bear; The Spirit of a man will sustain his infirmities.
cs q-crq dt n1 pp-f dt n1 vmb vvi; dt n1 pp-f dt n1 vmb vvi po31 n2.
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And 2dly, That the only Evils that are intolerable and insupportable, are wholly owing to our selves;
And 2dly, That the only Evils that Are intolerable and insupportable, Are wholly owing to our selves;
cc av-j, cst dt j n2-jn cst vbr j cc j, vbr av-jn j p-acp po12 n2;
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and then we have no reason to quarrel at the Divine Providence, when God is more merciful to us than we are to our selves.
and then we have no reason to quarrel At the Divine Providence, when God is more merciful to us than we Are to our selves.
cc cs pns12 vhb dx n1 pc-acp vvi p-acp dt j-jn n1, c-crq np1 vbz av-dc j p-acp pno12 cs pns12 vbr p-acp po12 n2.
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But a wounded spirit who ca• … bear? But a wounded Spirit who ca• … bear?
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For the Explication and Improvement of these Words, I shall 1. Enquire what is meant by sustaining Infirmities. 2. By what means the spirit of a man can sustain his Infirmities. 3. What is meant by a Wounded Spirit. 4. How unsupportable a Wounded Spirit is. 5. Conclude with some Practical Inferences from the whole.
For the Explication and Improvement of these Words, I shall 1. Inquire what is meant by sustaining Infirmities. 2. By what means the Spirit of a man can sustain his Infirmities. 3. What is meant by a Wounded Spirit. 4. How unsupportable a Wounded Spirit is. 5. Conclude with Some Practical Inferences from the Whole.
p-acp dt n1 cc n1 pp-f d n2, pns11 vmb crd vvb q-crq vbz vvn p-acp j-vvg n1. crd p-acp q-crq vvz dt n1 pp-f dt n1 vmb vvi po31 n1. crd q-crq vbz vvn p-acp dt j-vvn n1. crd q-crq j dt j-vvn n1 vbz. crd vvb p-acp d j n2 p-acp dt j-jn.
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1. What is meant by sustaining Infirmities: Now Infirmities in this place being opposed to a Wounded Spirit, must signify only external sufferings, whatever is grievous and afflicting, excepting the disorders and troubles of our own minds.
1. What is meant by sustaining Infirmities: Now Infirmities in this place being opposed to a Wounded Spirit, must signify only external sufferings, whatever is grievous and afflicting, excepting the disorders and Troubles of our own minds.
crd q-crq vbz vvn p-acp vvg n1: av n1 p-acp d n1 vbg vvn p-acp dt vvn n1, vmb vvi av-j j n2, r-crq vbz j cc vvg, vvg dt n2 cc n2 pp-f po12 d n2.
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And by sustaining Infirmities is not meant, that we must • … ot feel them, nor have any afflicting • … ense of them;
And by sustaining Infirmities is not meant, that we must • … It feel them, nor have any afflicting • … Ense of them;
cc p-acp j-vvg n1 vbz xx vvn, cst pns12 vmb • … zz vvi pno32, ccx vhb d vvg • … zz pp-f pno32;
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for the Stoicks them• … elves would not say, that pain was • … ot pain;
for the Stoics them• … elves would not say, that pain was • … It pain;
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for then there would be no need of Patience • … o bear it; but that Patience, • … f there be any such thing, can conquer pain.
for then there would be no need of Patience • … oh bear it; but that Patience, • … f there be any such thing, can conquer pain.
c-acp cs pc-acp vmd vbi dx n1 pp-f n1 • … sy vvb pn31; cc-acp cst n1, • … sy pc-acp vbi d d n1, vmb vvi n1.
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And • … herefore to sustain Infirmi• … ies, is to feel, but not to sink under the weight of them;
And • … Therefore to sustain Infirmi• … ies, is to feel, but not to sink under the weight of them;
cc • … av pc-acp vvi np1 … np2-n, vbz pc-acp vvi, cc-acp xx pc-acp vvi p-acp dt n1 pp-f pno32;
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as that man sustains his burden, who can go upright, and not stagger, at least not fall,
as that man sustains his burden, who can go upright, and not stagger, At least not fallen,
c-acp cst n1 vvz po31 n1, r-crq vmb vvi av-j, cc xx vvi, p-acp ds xx vvi,
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though he feels the weight of it on his shoulders:
though he feels the weight of it on his shoulders:
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That is, he who can in any measure enjoy himself under suffering, does so far sustain it;
That is, he who can in any measure enjoy himself under suffering, does so Far sustain it;
cst vbz, pns31 r-crq vmb p-acp d n1 vvi px31 p-acp vvg, vdz av av-j vvi pn31;
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and the more perfectly we can enjoy our selves, though the brightness and gaiety of our Spirits may be a little sullied and overcast, the more compleat and perfect is our Conquest over all the Calamities of Life.
and the more perfectly we can enjoy our selves, though the brightness and gaiety of our Spirits may be a little sullied and overcast, the more complete and perfect is our Conquest over all the Calamities of Life.
cc dt av-dc av-j pns12 vmb vvi po12 n2, cs dt n1 cc n1 pp-f po12 n2 vmb vbi dt j vvn cc vvn, dt av-dc j cc j vbz po12 n1 p-acp d dt n2 pp-f n1.
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2dly, But the great Enquiry is, How the spirit of a man can sustain his Infirmities? And that is done Three ways: 1. By Natural Courage,2dly, But the great Enquiry is, How the Spirit of a man can sustain his Infirmities? And that is done Three ways: 1. By Natural Courage,
av, p-acp dt j n1 vbz, c-crq dt n1 pp-f dt n1 vmb vvi po31 n1? cc cst vbz vdn crd n2: crd p-acp j n1,
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and Strength of Mind. 2. By the Powers of Reason. 3. By the Diviner Aids and Succours of Religion.
and Strength of Mind. 2. By the Powers of Reason. 3. By the Diviner Aids and Succours of Religion.
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1. Natural Courage, and Strength of Mind:
1. Natural Courage, and Strength of Mind:
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A man of Spirit thinks it a reproach to be easily disturbed and ruffled, to be put out of humour by every accident, to sink under the common Calamities of life;
A man of Spirit thinks it a reproach to be Easily disturbed and ruffled, to be put out of humour by every accident, to sink under the Common Calamities of life;
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nay, to be wholly mastered by the most extraordinary and formidable Events.
nay, to be wholly mastered by the most extraordinary and formidable Events.
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There is an inbred Greatness in human Nature, which does not care to confess its own weakness, which will not yield,
There is an inbred Greatness in human Nature, which does not care to confess its own weakness, which will not yield,
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or submit, or own a Conquest;
or submit, or own a Conquest;
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an untaught Courage, which supports the rude and illiterate part of mankind, even without Reason and Discourse;
an untaught Courage, which supports the rude and illiterate part of mankind, even without Reason and Discourse;
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which is improved by a sense of Honour in men of Fortune, increases by exercise and discipline, by hard labour,
which is improved by a sense of Honour in men of Fortune, increases by exercise and discipline, by hard labour,
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and difficult trials, and is lost by ease, and luxury, and softness, which makes the Mind as tender as the Body, to feel all the Vicissitudes of Fortune,
and difficult trials, and is lost by ease, and luxury, and softness, which makes the Mind as tender as the Body, to feel all the Vicissitudes of Fortune,
cc j n2, cc vbz vvn p-acp n1, cc n1, cc n1, r-crq vvz dt n1 c-acp j c-acp dt n1, pc-acp vvi d dt n2 pp-f n1,
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as a crazy and distempered body does the change of Weather. God has put a spirit into man, which can bear his Infirmity;
as a crazy and distempered body does the change of Weather. God has put a Spirit into man, which can bear his Infirmity;
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and if we have it not, it is our own fault.
and if we have it not, it is our own fault.
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2dly, The spirit of a man sustains • … is Infirmities by the Power of Reason, which adds to our Natural Courage, gives us a more confirmed sense of De• … cency and Honour, teaches us the true value of things, quiets our Passions, undeceives our abused Imaginations, convinces us that some fancied evils are none at all, others not so great as we thought,2dly, The Spirit of a man sustains • … is Infirmities by the Power of Reason, which adds to our Natural Courage, gives us a more confirmed sense of De• … cency and Honour, Teaches us the true valve of things, quiets our Passion, undeceives our abused Imaginations, convinces us that Some fancied evils Are none At all, Others not so great as we Thought,
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and that the worst condition has its allays, which make it tolerable to a Wise and Good man.
and that the worst condition has its allays, which make it tolerable to a Wise and Good man.
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I am far from thinking, That the mere Power of Natural Reason, and Moral Arguments, is able to support us under all events, much less, that the Arguments of the Heathen Philosophers,
I am Far from thinking, That the mere Power of Natural Reason, and Moral Arguments, is able to support us under all events, much less, that the Arguments of the Heathen Philosophers,
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though they said a great many wise and good things, were sufficient to this purpose;
though they said a great many wise and good things, were sufficient to this purpose;
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but yet it is certain, That Reason is the strength of the Mind, and it is the Mind which must bear up under external Sufferings;
but yet it is certain, That Reason is the strength of the Mind, and it is the Mind which must bear up under external Sufferings;
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and it is as certain, that Nature furnishes us with a great many Arguments to bear them easily without fainting: As for Instance:
and it is as certain, that Nature furnishes us with a great many Arguments to bear them Easily without fainting: As for Instance:
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We must consider the state of the World, which is in a continual flux and motion,
We must Consider the state of the World, which is in a continual flux and motion,
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and does not long shew the same face of things;
and does not long show the same face of things;
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that the various Lusts and Passions of men among whom we live, will create a great deal of trouble to us;
that the various Lustiest and Passion of men among whom we live, will create a great deal of trouble to us;
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and that our mortal bodies are liable to pain and hunger, and many Calamities. This is the state of all mankind in this world;
and that our Mortal bodies Are liable to pain and hunger, and many Calamities. This is the state of all mankind in this world;
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and if after all, it be desirable to live, to come into, and to continue in this world, upon these terms, we must make the best of our condition,
and if After all, it be desirable to live, to come into, and to continue in this world, upon these terms, we must make the best of our condition,
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and bear our sufferings patiently, and not repine, if we escape as well as the generality of Mankind:
and bear our sufferings patiently, and not repine, if we escape as well as the generality of Mankind:
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In such a state of life we must not promise to our selves a compleat and undisturbed Happiness;
In such a state of life we must not promise to our selves a complete and undisturbed Happiness;
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for then we must be disappointed, and be very uneasy and impatient at such a disappointment;
for then we must be disappointed, and be very uneasy and impatient At such a disappointment;
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but we must expect to suffer more or less, and that will make us think we escape well,
but we must expect to suffer more or less, and that will make us think we escape well,
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when our Sufferings are but light;
when our Sufferings Are but Light;
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and teach us to arm our selves against those which are greater, with courage and patience.
and teach us to arm our selves against those which Are greater, with courage and patience.
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Thus a Wise man sees through the frightful or flattering Disguises of things, and judges by Nature, not by Fancy and Opinion;
Thus a Wise man sees through the frightful or flattering Disguises of things, and judges by Nature, not by Fancy and Opinion;
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and then he finds no mighty reason to be disturbed about many things, which are judged and resented as great Calamities by unthinking Men.
and then he finds no mighty reason to be disturbed about many things, which Are judged and resented as great Calamities by unthinking Men.
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Reason teaches them, that Nature is contented with a little, and that poor men enjoy themselves,
Reason Teaches them, that Nature is contented with a little, and that poor men enjoy themselves,
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and have their Pleasures and Satisfactions, as well as the Rich;
and have their Pleasures and Satisfactions, as well as the Rich;
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and therefore Poverty without pressing Wants, is not so great an Evil, as it is thought by some men;
and Therefore Poverty without pressing Wants, is not so great an Evil, as it is Thought by Some men;
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and then it can be no intolerable Evil neither, to fall from a high and prosperous Fortune to a meaner State.
and then it can be no intolerable Evil neither, to fallen from a high and prosperous Fortune to a meaner State.
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Reason teaches them, that a good man, who is conscious to himself of his own Virtue and Integrity, ought not to be concerned for unjust Reproaches, which are the effects of Ignorance or Malice.
Reason Teaches them, that a good man, who is conscious to himself of his own Virtue and Integrity, ought not to be concerned for unjust Reproaches, which Are the effects of Ignorance or Malice.
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That undeserved Honours, unjust Praises and Commendations, are only the Entertainments of Fools; and that unjust Reproaches ought not to put Wise men out of countenance.
That undeserved Honours, unjust Praises and Commendations, Are only the Entertainments of Fools; and that unjust Reproaches ought not to put Wise men out of countenance.
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And thus it is in other Cases; There is a vast difference between the natures of things, and mens Opinions;
And thus it is in other Cases; There is a vast difference between the nature's of things, and men's Opinions;
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and were our Passions and Resentments governed by Reason, and proportioned to the nature of things, not to the Opinions of men about them, it would make our Condition in this World much more easy and tolerable.
and were our Passion and Resentments governed by Reason, and proportioned to the nature of things, not to the Opinions of men about them, it would make our Condition in this World much more easy and tolerable.
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But I cannot now particularly shew you all the variety of Arguments, whereby men may support themselves under several Calamities of Life;
But I cannot now particularly show you all the variety of Arguments, whereby men may support themselves under several Calamities of Life;
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it is sufficient to my present purpose, that Reason gives a new strength and vigour to the spirit of a man to sustain his Infirmities.
it is sufficient to my present purpose, that Reason gives a new strength and vigour to the Spirit of a man to sustain his Infirmities.
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Thirdly, But the greatest Supports of all, are the Arguments Religion furnishes us with;Thirdly, But the greatest Supports of all, Are the Arguments Religion furnishes us with;
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as to name but two at present. 1. That whatever we suffer, is not the effect of a blind Chance,
as to name but two At present. 1. That whatever we suffer, is not the Effect of a blind Chance,
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or fatal Necessity, but is ordered by a Wise and Good Providence. 2. That if we bear our present Sufferings with patience and submission to the Will of God,
or fatal Necessity, but is ordered by a Wise and Good Providence. 2. That if we bear our present Sufferings with patience and submission to the Will of God,
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and make a wise use of them to our improvement in Grace and Virtue, our very sufferings shall be greatly rewarded in the next World.
and make a wise use of them to our improvement in Grace and Virtue, our very sufferings shall be greatly rewarded in the next World.
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These two Principles are the Foundations of all Religion, and as certain as any thing in Religion;
These two Principles Are the Foundations of all Religion, and as certain as any thing in Religion;
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all other Arguments without this belief, cannot support us, and there are no Sufferings too great for a man to bear, who is throughly possessed with a firm belief and vigorous sense of these.
all other Arguments without this belief, cannot support us, and there Are no Sufferings too great for a man to bear, who is thoroughly possessed with a firm belief and vigorous sense of these.
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Can we our selves, or the kindest • … riend in the World, chuse better for • … s than God? Do we suspect his Wisdom,
Can we our selves, or the Kindest • … riend in the World, choose better for • … s than God? Do we suspect his Wisdom,
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or his Goodness? Can he mistake our Condition, who knows our Frame? Can he be wanting in his care of us,
or his goodness? Can he mistake our Condition, who knows our Frame? Can he be wanting in his care of us,
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or in good will to us, who made us? What is it we desire, but to be happy? and if God intends our happiness in his severest Corrections,
or in good will to us, who made us? What is it we desire, but to be happy? and if God intends our happiness in his Severest Corrections,
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why should we complain? Religion teaches us, that the care of our Souls is of much greater concernment to us than bodily Ease or Pleasure;
why should we complain? Religion Teaches us, that the care of our Souls is of much greater concernment to us than bodily Ease or Pleasure;
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and if God sees Pain and Sickness, Poverty and Disgrace, necessary to cure, or restrain our vicious and distempered Passions,
and if God sees Pain and Sickness, Poverty and Disgrace, necessary to cure, or restrain our vicious and distempered Passion,
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or to improve and exercise our Graces, have we any reason to complain that God takes such severe methods to save our Souls? Had we rather be miserable for ever,
or to improve and exercise our Graces, have we any reason to complain that God Takes such severe methods to save our Souls? Had we rather be miserable for ever,
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than suffer some present want and pain? The Soul is the best part of Man;
than suffer Some present want and pain? The Soul is the best part of Man;
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and to take care of a man, is to improve his better Part;
and to take care of a man, is to improve his better Part;
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and this is the Design of God's Providence towards particular men, to train them up to Virtue by such methods of Kindness or Severity, as he sees them want.
and this is the Design of God's Providence towards particular men, to train them up to Virtue by such methods of Kindness or Severity, as he sees them want.
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This I confess may be very grievous and afflicting at present, but then we have the hopes of Immortal Life to support us;
This I confess may be very grievous and afflicting At present, but then we have the hope's of Immortal Life to support us;
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and can that man be miserable, can he sink under present Sufferings, who has the hope of Immortal Life, as the Anchor of the Soul, both sure and stedfast? To believe that all things.
and can that man be miserable, can he sink under present Sufferings, who has the hope of Immortal Life, as the Anchor of the Soul, both sure and steadfast? To believe that all things.
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at present are intended for our good, and shall work together for our good, if we love God;
At present Are intended for our good, and shall work together for our good, if we love God;
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and that when we have out-rid the Storms of this World, by Faith, and Patience,
and that when we have out-rid the Storms of this World, by Faith, and Patience,
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and Hope, These light afflictions, which are but for a moment, shall work for us a far more exceeding and eternal weight of glory:
and Hope, These Light afflictions, which Are but for a moment, shall work for us a Far more exceeding and Eternal weight of glory:
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This, if any thing, will make all the Sufferings of this Life easie:
This, if any thing, will make all the Sufferings of this Life easy:
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if natural Courage, or natural Reason fail, the Spirit of a man, supported by Religion, will sustain his Infirmity.
if natural Courage, or natural Reason fail, the Spirit of a man, supported by Religion, will sustain his Infirmity.
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Thirdly, Let us now consider what is meant by a wounded Spirit: This is a metaphorical Expression,Thirdly, Let us now Consider what is meant by a wounded Spirit: This is a metaphorical Expression,
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and signifies a Spirit which suffers pain and trouble.
and signifies a Spirit which suffers pain and trouble.
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A wound in the Body, is a Division of one part from another, which is always painful;
A wound in the Body, is a Division of one part from Another, which is always painful;
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and though a Spirit cannot be thus divided, yet because a Wound causes Pain; a Spirit which is disordered, and suffers pain, is said to be wounded: As for instance,
and though a Spirit cannot be thus divided, yet Because a Wound Causes Pain; a Spirit which is disordered, and suffers pain, is said to be wounded: As for instance,
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Some mens Spirits are wounded with the disorders and violence of their own Passions; they love, or hope, or fear, or desire, or grieve immoderately;
some men's Spirits Are wounded with the disorders and violence of their own Passion; they love, or hope, or Fear, or desire, or grieve immoderately;
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and all Passions are very painful, when they are in excess.
and all Passion Are very painful, when they Are in excess.
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Upon this account the Wicked are said to be like a troubled sea when it cannot rest, whose waters cast up mire and dirt:
Upon this account the Wicked Are said to be like a troubled sea when it cannot rest, whose waters cast up mire and dirt:
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there is no peace, saith my God, to the wicked. Other mens Spirits are wounded with a sense of Guilt;there is no peace, Says my God, to the wicked. Other men's Spirits Are wounded with a sense of Gilded;
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their own Consciences reproach and shame them, and threaten the Vengeance of God against them; they have gratified their Lust, or Revenge, their Ambition, or Covetousness;
their own Consciences reproach and shame them, and threaten the Vengeance of God against them; they have gratified their Lust, or Revenge, their Ambition, or Covetousness;
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and dreamt of nothing but ease and pleasure;
and dreamed of nothing but ease and pleasure;
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the Temptation was very charming as it came towards them, but now the heat and impetus is allay'd,
the Temptation was very charming as it Come towards them, but now the heat and impetus is allayed,
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and the enjoyment over, they can't review what they have done, without horror;
and the enjoyment over, they can't review what they have done, without horror;
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their affrighted Consciences draw the most amazing scenes of Judgment, and paint their Fancies with all the blackest Images of Terror;
their affrighted Consciences draw the most amazing scenes of Judgement, and paint their Fancies with all the Blackest Images of Terror;
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The Sinners of Sion are afraid, fear hath surpriz'd the Hypocrites. Who shall dwell with devouring fire? who shall dwell with everlasting burnings? The Sinners of Sion Are afraid, Fear hath surprised the Hypocrites. Who shall dwell with devouring fire? who shall dwell with everlasting burnings?
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4thly, This is the wounded Spirit, and such a wounded Spirit who can bear? This is Matter of Sense,4thly, This is the wounded Spirit, and such a wounded Spirit who can bear? This is Matter of Sense,
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and therefore for the Proof of it, we must appeal to the Sense of Mankind; and there is no danger in this Appeal;
and Therefore for the Proof of it, we must appeal to the Sense of Mankind; and there is no danger in this Appeal;
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for though some Men may scorn to confess, what they feel, yet if all Mens Minds be of a make, we can feel in our selves, what other Men feel:
for though Some Men may scorn to confess, what they feel, yet if all Men's Minds be of a make, we can feel in our selves, what other Men feel:
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And then we all know, that Anger when it grows immoderate, and encreases into Rage and Fury, worries the Mind,
And then we all know, that Anger when it grows immoderate, and increases into Rage and Fury, worries the Mind,
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and sharpens it self into such a keeness, as cuts deep into our own Souls;
and sharpens it self into such a Keenness, as cuts deep into our own Souls;
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that an immoderate love of Riches, or Honours, or Pleasures creates us infinite Trouble, torments with an impatient Thirst, with restless and uneasy Expectations, distracts us between Hopes and Fears, kills with Delays and Disappointments;
that an immoderate love of Riches, or Honours, or Pleasures creates us infinite Trouble, torments with an impatient Thirst, with restless and uneasy Expectations, distracts us between Hope's and Fears, kills with Delays and Disappointments;
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and there are but few Men, who can long dissemble their inward pain and uneasiness,
and there Are but few Men, who can long dissemble their inward pain and uneasiness,
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but confess it in their Looks, and Words, and Behaviour, by external and visible Symptoms of Frenzy and Distraction.
but confess it in their Looks, and Words, and Behaviour, by external and visible Symptoms of Frenzy and Distraction.
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And yet all this is nothing to the Agonies of a guilty Mind, as any Man • … ust confess who knows what it is to • … e Self-condemned,
And yet all this is nothing to the Agonies of a guilty Mind, as any Man • … ust confess who knows what it is to • … e Self-condemned,
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and to live under • … he Apprehensions of God's Wrath, and • … he terrible Expectations of endless Torments;
and to live under • … he Apprehensions of God's Wrath, and • … he terrible Expectations of endless Torments;
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for with what Courage and Patience can any Man bear such a Thought as this, That he must be miserable for ever? Some Men may laugh away the Thoughts of Hell,
for with what Courage and Patience can any Man bear such a Thought as this, That he must be miserable for ever? some Men may laugh away the Thoughts of Hell,
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but it is certain, that no Man who believes in good earnest, that there is a Hell,
but it is certain, that no Man who believes in good earnest, that there is a Hell,
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and that he himself is in the most apparent danger of falling into it, can bear this Thought:
and that he himself is in the most apparent danger of falling into it, can bear this Thought:
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The many sad Examples of despairing Sinners, who at the last moment groan out their Souls in Agonies and Horrors, are an undeniable Proof of this.
The many sad Examples of despairing Sinners, who At the last moment groan out their Souls in Agonies and Horrors, Are an undeniable Proof of this.
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Men who do not believe a Hell, may laugh at it, till they feel it;
Men who do not believe a Hell, may laugh At it, till they feel it;
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but for experiments sake let them only suppose that there were a Hell, and that Hell were to be their Portion,
but for experiments sake let them only suppose that there were a Hell, and that Hell were to be their Portion,
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and then let them tell me, how they can bear such a Thought. This is sufficient to satisfy us, how unsupportable a wounded Spirit is;
and then let them tell me, how they can bear such a Thought. This is sufficient to satisfy us, how unsupportable a wounded Spirit is;
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but to give us a deeper and more lasting Sense of it, I shall further observe, that a wounded Spirit has no refuge or retreat, has nothing left to support it self with.
but to give us a Deeper and more lasting Sense of it, I shall further observe, that a wounded Spirit has no refuge or retreat, has nothing left to support it self with.
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The Spirit of a Man can bear his Infirmities, but when the Spirit it self is wounded, there is nothing to support that;
The Spirit of a Man can bear his Infirmities, but when the Spirit it self is wounded, there is nothing to support that;
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this wounds our Courage, our Reason, makes all external Comforts tastless, and deprives us of all the Comforts of Religion.
this wounds our Courage, our Reason, makes all external Comforts tasteless, and deprives us of all the Comforts of Religion.
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For 1st. What Courage can any Man have against Himself, against the Wounds and Disorders of his own Mind? Courage is nothing else,
For 1st. What Courage can any Man have against Himself, against the Wounds and Disorders of his own Mind? Courage is nothing Else,
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but a firmness of Mind to govern its own Resentments and Passions;
but a firmness of Mind to govern its own Resentments and Passion;
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to suffer Pain, and Reproach, and other Evils without immoderate Grief, and to encounter dangers without an amazing fear;
to suffer Pain, and Reproach, and other Evils without immoderate Grief, and to encounter dangers without an amazing Fear;
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but when the Mind it self is oppressed with Grief, and Fears and Cares, the Disease which Courage should prevent, has already seized the Spirits.
but when the Mind it self is oppressed with Grief, and Fears and Cares, the Disease which Courage should prevent, has already seized the Spirits.
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Courage fortifies us against external Evils, to keep them at a distance from wounding our Spirits;
Courage fortifies us against external Evils, to keep them At a distance from wounding our Spirits;
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but the Disorders of our own Passions are inward Wounds, which we must feel and languish under.
but the Disorders of our own Passion Are inward Wounds, which we must feel and languish under.
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When our own Consciences reproach, chide, and threaten us, the good Opinion and Courtships of the World cannot defend us from our selves, we cannot stop our ears against 〈 ◊ 〉, we cannot harden our selves against • … s Terrors, it is a domestick Fury, • … hich when it is provoked and awaken• … d, will be heard,
When our own Consciences reproach, chide, and threaten us, the good Opinion and Courtships of the World cannot defend us from our selves, we cannot stop our ears against 〈 ◊ 〉, we cannot harden our selves against • … s Terrors, it is a domestic Fury, • … hich when it is provoked and awaken• … worser, will be herd,
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and will make us • … emble, will make us judge and con• … emn our selves,
and will make us • … emble, will make us judge and con• … emn our selves,
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and begin our own • … orments in frightful Horrors and Ago• … es of Mind.
and begin our own • … orments in frightful Horrors and Ago• … es of Mind.
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2dly, Whereas Reason can fortify the • … ind against all external Calamities, • … hen our Spirits are wounded, that • … ttle Reason we have left proves our • … ormentor.2dly, Whereas Reason can fortify the • … ind against all external Calamities, • … hen our Spirits Are wounded, that • … ttle Reason we have left Proves our • … ormentor.
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When we are under the • … ransports of violent and disorderly • … assions, Reason can't be heard, or is • … ibed by Passion to justify its own Ex• … esses.
When we Are under the • … ransports of violent and disorderly • … assions, Reason can't be herd, or is • … ibed by Passion to justify its own Ex• … esses.
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Wise Counsels are lost on such • … en, as much as a Lecture of Philo• … phy would be in the Noise and Di• … raction of an Alarm or Battel.
Wise Counsels Are lost on such • … en, as much as a Lecture of Philo• … phy would be in the Noise and Di• … raction of an Alarm or Battle.
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What a sullen and obstinate thing is • … rief!
What a sullen and obstinate thing is • … rief!
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how does it pore on its own • … isfortune, nourish its Disease, and • … espise all Arts of Diversion, that it is • … ommonly above the cure of any thing • … ut Time, which weakens the Impres• … on,
how does it poor on its own • … isfortune, nourish its Disease, and • … espise all Arts of Diversion, that it is • … ommonly above the cure of any thing • … ut Time, which weakens the Impres• … on,
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or tires men with their own Com• … laints!
or tires men with their own Com• … laints!
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When our Consciences are wounded with Guilt, this arms all the Reason we have against us,
When our Consciences Are wounded with Gilded, this arms all the Reason we have against us,
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for Reason in such Cases can never be on our side;
for Reason in such Cases can never be on our side;
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then Reason discovers our Shame and Danger, aggravates our Sins, and many times drives such awaken'd Sinners into the very Horrors of Dispair, disputes against the possibility of their Pardon,
then Reason discovers our Shame and Danger, aggravates our Sins, and many times drives such awakened Sinners into the very Horrors of Despair, disputes against the possibility of their Pardon,
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and blots their Names out of all the Promises of the Gospel, how large and universal soever they be.
and blots their Names out of all the Promises of the Gospel, how large and universal soever they be.
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The Guides of Souls, who are always consulted upon such Occasions, (how much soever they are despised at other times) could tell a great many sad Stories of thi• … kind, enow to convince Sinners, that even Wit and Reason is a very dangerous Enemy,
The Guides of Souls, who Are always consulted upon such Occasions, (how much soever they Are despised At other times) could tell a great many sad Stories of thi• … kind, enough to convince Sinners, that even Wit and Reason is a very dangerous Enemy,
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when a guilty Conscience turns the edge of it against our selves.
when a guilty Conscience turns the edge of it against our selves.
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3dly, When there is no Ease and Comfort within, there is no other Remedy, but to seek for Support and Comfort from abroad;3dly, When there is no Ease and Comfort within, there is no other Remedy, but to seek for Support and Comfort from abroad;
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and there are a great many pretty Diversions in the World to entertain Men, who are at leisure to attend them,
and there Are a great many pretty Diversions in the World to entertain Men, who Are At leisure to attend them,
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but these are no Entertainments to a wounded Spirit.
but these Are no Entertainments to a wounded Spirit.
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1582
When men are galled by their own Passions, by Fear, Emulation, Jealousy, Discontent, in the very midst of laughter • … e heart is sorrowful.
When men Are galled by their own Passion, by fear, Emulation, Jealousy, Discontent, in the very midst of laughter • … e heart is sorrowful.
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1583
As great as Ha• … n was, all his Riches and Power • … ailed him nothing,
As great as Ha• … n was, all his Riches and Power • … ailed him nothing,
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1584
while he saw • … ordecai the Iew sitting at the King's • … ate, 5. Esth. 13. The good things of this World are • … ry considerable, when there is an ea• … and cheerful mind to enjoy them;
while he saw • … ordecai the Iew sitting At the King's • … ate, 5. Esth. 13. The good things of this World Are • … Rye considerable, when there is an ea• … and cheerful mind to enjoy them;
cs pns31 vvd • … fw-gr dt np1 vvg p-acp dt ng1 • … zz, crd np1 crd dt j n2 pp-f d n1 vbr • … zz j, c-crq pc-acp vbz dt n1 … cc j n1 pc-acp vvi pno32;
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1585
• … t they cannot make a man easy and • … ppy, whose Mind is disturbed;
• … tO they cannot make a man easy and • … ppy, whose Mind is disturbed;
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1586
they • … ay entertain an easy Mind, but can• … t quiet the Tumults and Disorders of • … ssions,
they • … ay entertain an easy Mind, but can• … tO quiet the Tumults and Disorders of • … ssions,
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1587
nor give any Ease to a wound• … Spirit.
nor give any Ease to a wound• … Spirit.
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1588
Much less can external things ap• … ase the Horrors of a guilty Consci• … ce.
Much less can external things ap• … ase the Horrors of a guilty Consci• … ce.
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1589
Away all ye vain Delights, will • … ch a man say, what have I to do with • … easure,
Away all you vain Delights, will • … changed a man say, what have I to do with • … easure,
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1590
when Torments, everlasting • … orments, must be my Portion? Why • … o you tell me of Riches and Honours, • … hen the great God is my Enemy, • … hen I am despised and abhorred of my • … aker,
when Torments, everlasting • … orments, must be my Portion? Why • … oh you tell me of Riches and Honours, • … hen the great God is my Enemy, • … hen I am despised and abhorred of my • … aker,
c-crq n2, j • … n2, vmb vbi po11 n1? uh-crq • … sy pn22 vvb pno11 pp-f n2 cc ng1, • … n1 dt j np1 vbz po11 n1, • … n1 pns11 vbm vvn cc vvn pp-f po11 • … n1,
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1591
and am thought worthy of no • … etter Portion than Eternal Flames? 〈 ◊ 〉 am not at leisure to attend the Flat• … ering Courtships of this World;
and am Thought worthy of no • … etter Portion than Eternal Flames? 〈 ◊ 〉 am not At leisure to attend the Flat• … ering Courtships of this World;
cc vbm vvn j pp-f dx • … jc n1 cs j n2? 〈 sy 〉 vbm xx p-acp n1 pc-acp vvi dt np1 … j-vvg n2 pp-f d n1;
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1592
my Thoughts are taken up with a more • … readful Prospect of things to come. O Eternity! Eternity!
my Thoughts Are taken up with a more • … readful Prospect of things to come. Oh Eternity! Eternity!
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1593
the never-dying Worm, the never-dying Death! 4thly, Nor can a wounded Spi• … find any Support from the Considerations of Religion,
the never-dying Worm, the never-dying Death! 4thly, Nor can a wounded Spi• … find any Support from the Considerations of Religion,
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1594
unless it find its C• … there.
unless it find its C• … there.
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1595
If the Belief of a Divine Providence and another World can cure o• … Love to present things, it will give u• … quiet and easy Passions too;
If the Belief of a Divine Providence and Another World can cure o• … Love to present things, it will give u• … quiet and easy Passion too;
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1596
but without this a wounded and distemper'• … Spirit will reproach God as well a• … Men,
but without this a wounded and distemper'• … Spirit will reproach God as well a• … Men,
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1597
and rage against Heaven it self• … like that wicked King, This evil is 〈 ◊ 〉 the Lord,
and rage against Heaven it self• … like that wicked King, This evil is 〈 ◊ 〉 the Lord,
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1598
why should I wait on the L• … any longer? As Solomon observes, T• … foolishness of Man perverteth his wa• … and his heart fretteth against the Lord. why should I wait on the L• … any longer? As Solomon observes, T• … foolishness of Man perverteth his wa• … and his heart fretteth against the Lord.
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1599
If the Fear of God, and of tho• … Punishments He has threatned agai• … Sin, makes us true and sincere Pe• … tents, conquers our vicious Habi• … and reforms our Lives, this is such 〈 ◊ 〉 wounded Spirit,
If the fear of God, and of tho• … Punishments He has threatened agai• … since, makes us true and sincere Pe• … tents, conquers our vicious Habi• … and reforms our Lives, this is such 〈 ◊ 〉 wounded Spirit,
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1600
as God will bind up again, such a broken and contrite hea• … as God will not despise;
as God will bind up again, such a broken and contrite hea• … as God will not despise;
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1601
but the Though• … of God and of a future Judgment, a• … very terrible to Impenitent Sinners It is a dreadful Prospect to look int• … the other World,
but the Though• … of God and of a future Judgement, a• … very terrible to Impenitent Sinners It is a dreadful Prospect to look int• … the other World,
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1602
and to see those Lakes of Fire and Brimstone, prepared for the Devil and his Angels.
and to see those Lake's of Fire and Brimstone, prepared for the devil and his Angels.
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1603
And this 〈 ◊ 〉 all that Bad men can see in the next • … orld.
And this 〈 ◊ 〉 all that Bad men can see in the next • … orld.
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1604
Thus we see how supportable all • … ternal Evils and Calamities are, how • … supportable a wounded Spirit is;
Thus we see how supportable all • … ternal Evils and Calamities Are, how • … supportable a wounded Spirit is;
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1605
and • … e comparing these two Cases will • … ggest some very useful Thoughts to • … s.
and • … e comparing these two Cases will • … ggest Some very useful Thoughts to • … s.
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1606
As, First, This is a great Vindicati• … of the Providence of God, with • … spect to those Evils and Calamities • … at are in the World.
As, First, This is a great Vindicati• … of the Providence of God, with • … specked to those Evils and Calamities • … At Are in the World.
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1607
Sufferings are • … ery necessary in this corrupt and de• … enerate State of Mankind;
Sufferings Are • … ery necessary in this corrupt and de• … enerate State of Mankind;
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1608
but though • … od sees it necessary to punish Sinners, • … et he has made abundant Provision to • … pport us under all external Suffer• … gs:
but though • … od sees it necessary to Punish Sinners, • … et he has made abundant Provision to • … pport us under all external Suffer• … gs:
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1609
He inflicts nothing on us, but • … hat the Spirit of a Man can sustain, • … d support it self under;
He inflicts nothing on us, but • … hat the Spirit of a Man can sustain, • … worser support it self under;
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1610
but our • … reatest Sufferings are owing to our • … elves, and no more chargeable on the • … rovidence of God,
but our • … reatest Sufferings Are owing to our • … elves, and no more chargeable on the • … rovidence of God,
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1611
than our Sins are. • … othing that is external can hurt us, • … hile our minds are sound and health• … l; but it is only a disordered or guilty • … ind which gives a Sting to Afflicti• … ns:
than our Sins Are. • … othing that is external can hurt us, • … hile our minds Are found and health• … l; but it is only a disordered or guilty • … ind which gives a Sting to Afflicti• … ns:
cs po12 n2 vbr. • … n-vvg cst vbz j vmb vvi pno12, • … fw-gr po12 n2 vbr j cc n1 … sy; cc-acp pn31 vbz av-j dt j-vvn cc j • … zz r-crq vvz dt n1 p-acp np1 … n2:
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1612
God corrects in measure, as we • … re able to bear; but we our selves tye the Knots, or add the Scorpions to th• … Scourge.
God corrects in measure, as we • … re able to bear; but we our selves tie the Knots, or add the Scorpions to th• … Scourge.
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1613
Secondly, This greatly recommend• … the Divine Wisdom, in that Provisio• … God has made for our Support und• … Sufferings.Secondly, This greatly recommend• … the Divine Wisdom, in that Provisio• … God has made for our Support und• … Sufferings.
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1614
As, • … t, Since the generality o• … Mankind were not likely to prove any• … great Philosophers, GOD hath bestowed on them such a measure of Natur• … Courage,
As, • … tO, Since the generality o• … Mankind were not likely to prove any• … great Philosophers, GOD hath bestowed on them such a measure of Natur• … Courage,
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1615
as will bear Afflictions bette• … than the Reason and Philosophy 〈 ◊ 〉 more thinking men;
as will bear Afflictions bette• … than the Reason and Philosophy 〈 ◊ 〉 more thinking men;
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1616
and we may generally observe, that those who ma• … the least use of their Reason,
and we may generally observe, that those who ma• … the least use of their Reason,
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1617
and ha• … the least share of External Comfor• … have the greatest Portion of this • … taught Courage,
and ha• … the least share of External Comfor• … have the greatest Portion of this • … taught Courage,
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1618
because they need 〈 ◊ 〉 most. 2. God has provided the great• … Supports for the best men.
Because they need 〈 ◊ 〉 most. 2. God has provided the great• … Supports for the best men.
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1619
Tho• … who use their Reason, and examine th• … nature of things, will more easily be• … Poverty,
Tho• … who use their Reason, and examine th• … nature of things, will more Easily be• … Poverty,
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1620
and Disgrace, and such othe• … Evils, than men who judge by Opinion and popular Mistakes.
and Disgrace, and such othe• … Evils, than men who judge by Opinion and popular Mistakes.
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1621
Those who live by Reason, and govern their sensual Appetites and Inclinations, and use the things of this World,
Those who live by Reason, and govern their sensual Appetites and Inclinations, and use the things of this World,
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1622
so as not to be mastered by them, retain that Courage and Strength of Mind, which is lost by softness and Effeminacy.
so as not to be mastered by them, retain that Courage and Strength of Mind, which is lost by softness and Effeminacy.
av c-acp xx pc-acp vbi vvn p-acp pno32, vvb d n1 cc n1 pp-f n1, r-crq vbz vvn p-acp n1 cc n1.
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1623
But a truly devout man, who be• … ieves the Wisdom and Goodness of Providence, and the Rewards of the next Life, has the greatest Support of all.
But a truly devout man, who be• … ieves the Wisdom and goodness of Providence, and the Rewards of the next Life, has the greatest Support of all.
p-acp dt av-j j n1, r-crq n1 … vvz dt n1 cc n1 pp-f n1, cc dt n2 pp-f dt ord n1, vhz dt js vvb pp-f d.
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1624
Whereas an impenitent Sinner, who wounds his Conscience with Guilt, and an Atheist, who believes neither a God nor a Providence, have nothing but Sottishness and Stupidity to support them;
Whereas an impenitent Sinner, who wounds his Conscience with Gilded, and an Atheist, who believes neither a God nor a Providence, have nothing but Sottishness and Stupidity to support them;
cs dt j n1, r-crq vvz po31 n1 p-acp j-vvn, cc dt n1, r-crq vvz dx dt n1 ccx dt n1, vhb pix cc-acp n1 cc n1 pc-acp vvi pno32;
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1625
and could things be better ordered for the encouragement of Virtue and Religion? Good men, whatever their Condition be, have the Advantage of the Wicked,
and could things be better ordered for the encouragement of Virtue and Religion? Good men, whatever their Condition be, have the Advantage of the Wicked,
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1626
even as to this present Life;
even as to this present Life;
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1627
they may be easy, and enjoy themselves in all Conditions, for GOD has provided for their present Support;
they may be easy, and enjoy themselves in all Conditions, for GOD has provided for their present Support;
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1628
but if bad men be Sufferers, they have nothing to support them; and though they be prosperous, they feel such Disorders of Passions, or such guilty Fears,
but if bad men be Sufferers, they have nothing to support them; and though they be prosperous, they feel such Disorders of Passion, or such guilty Fears,
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1629
as sowre all their other Enjoyments.
as sour all their other Enjoyments.
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1630
3. God has so wisely ordered things, that we cannot support our selves under Sufferings without making a wise and good use of them;
3. God has so wisely ordered things, that we cannot support our selves under Sufferings without making a wise and good use of them;
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1631
for the best Arguments to comfort us under Sufferings, will afford us no comfort unless they make us better.
for the best Arguments to Comfort us under Sufferings, will afford us no Comfort unless they make us better.
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1632
It is a great comfort that Afflictions are appointed by a wise and good God:
It is a great Comfort that Afflictions Are appointed by a wise and good God:
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1633
But he who considers this, will naturally enquire into the Reason, why God strikes, will search and try his way, and turn unto the Lord;
But he who considers this, will naturally inquire into the Reason, why God strikes, will search and try his Way, and turn unto the Lord;
cc-acp pns31 r-crq vvz d, vmb av-j vvi p-acp dt n1, c-crq np1 vvz, vmb vvi cc vvi po31 n1, cc vvi p-acp dt n1;
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1634
will hear the rod, and who it is that hath appointed it. will hear the rod, and who it is that hath appointed it.
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1635
That Afflictions are ordered for our good, will make us endeavour to reap the Spiritual Benefit of them:
That Afflictions Are ordered for our good, will make us endeavour to reap the Spiritual Benefit of them:
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1636
for that Afflictions are useful, is no Comfort at all, unless we make a wise use of them;
for that Afflictions Are useful, is no Comfort At all, unless we make a wise use of them;
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1637
unless they bring forth the peaceable Fruits of Righteousness.
unless they bring forth the peaceable Fruits of Righteousness.
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1638
No Man can take Comfort in the Rewards of the next World, without bearing his Sufferings well in this;
No Man can take Comfort in the Rewards of the next World, without bearing his Sufferings well in this;
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1639
for our Sufferings will have no reward, unless they make us better;
for our Sufferings will have no reward, unless they make us better;
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1640
unless they purify our Minds, and exercise our Faith and Patience and Submission to the Will of God.
unless they purify our Minds, and exercise our Faith and Patience and Submission to the Will of God.
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1641
3dly, I observe, That it is better to suffer than to sin even with respect to our present ease,3dly, I observe, That it is better to suffer than to sin even with respect to our present ease,
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1642
because Sufferings may be born by an innocent and vertuous Mind, but Guilt inflicts an unsupportable wound upon the Spirit;
Because Sufferings may be born by an innocent and virtuous Mind, but Gilded inflicts an unsupportable wound upon the Spirit;
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and • … ose Sufferings which the Spirit of a Man can bear, are rather to be chosen, • … han what the Spirit of a Man cannot • … ear.
and • … ose Sufferings which the Spirit of a Man can bear, Are rather to be chosen, • … han what the Spirit of a Man cannot • … ear.
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Lastly, I observe, That the Govern• … ent of our own Passions contributes • … ore to our Happiness than any exter• … al Enjoyments.Lastly, I observe, That the Govern• … ent of our own Passion contributes • … over to our Happiness than any exter• … all Enjoyments.
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While our Minds are disordered with violent and tumultu• … us Passions, we can never be Easy and Happy, whatever else we enjoy:
While our Minds Are disordered with violent and tumultu• … us Passion, we can never be Easy and Happy, whatever Else we enjoy:
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for this gives such a Wound to the Spirits, as no external Enjoyments can heal.
for this gives such a Wound to the Spirits, as no external Enjoyments can heal.
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But he who has his Passions under government, who knows how to Love and Fear, Desire and Hope,
But he who has his Passion under government, who knows how to Love and fear, Desire and Hope,
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though he may be a great Sufferer, can never be miserable, because he can support himself under all other Sufferings.
though he may be a great Sufferer, can never be miserable, Because he can support himself under all other Sufferings.
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What a wrong Course then do the generality of Mankind take to make themselves happy!
What a wrong Course then do the generality of Mankind take to make themselves happy!
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They seek for Happiness without, when the Foundation of Happiness must be laid within, in the Temper and Disposition of our Minds.
They seek for Happiness without, when the Foundation of Happiness must be laid within, in the Temper and Disposition of our Minds.
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An easy quiet Mind will weather all the Storms of Fortune;
an easy quiet Mind will weather all the Storms of Fortune;
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but how calm and serene soever the Heavens be, there is no peace to the wicked, who have nothing but noise, and tumult, and confusion within.
but how Cam and serene soever the Heavens be, there is no peace to the wicked, who have nothing but noise, and tumult, and confusion within.
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To God the Father, God the Son, and God the Holy Ghost, be Honour, Glory, and Power, now and for ever, Amen:To God the Father, God the Son, and God the Holy Ghost, be Honour, Glory, and Power, now and for ever, Amen:
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SERMON VII.
SERMON VII.
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Preach'd at the Funeral of the Reverend Richard Meggot D. D. and late Dean of Winchester, December the 10th. 1692. at Twickenham. I. Phil. 23, 24. For I am in a strait betwixt two, having a desire to depart, and to be with Christ, which is far better.
Preached At the Funeral of the Reverend Richard Maggot D. D. and late Dean of Winchester, December the 10th. 1692. At Twickenham. I Philip 23, 24. For I am in a strait betwixt two, having a desire to depart, and to be with christ, which is Far better.
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Nevertheless to abide in the flesh is more needful for you. ST.Nevertheless to abide in the Flesh is more needful for you. SAINT.
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Paul wrote this Epistle to Philippi from Rome, where he was in Bonds for the Gospel;Paul wrote this Epistle to Philippi from Room, where he was in Bonds for the Gospel;
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but though his Body was confined to a Prison, his Soul, his great Divine Soul, was at Liberty to visit the Churches he had planted, to advise and counsel and comfort them, to encrease their Knowledge,
but though his Body was confined to a Prison, his Soul, his great Divine Soul, was At Liberty to visit the Churches he had planted, to Advice and counsel and Comfort them, to increase their Knowledge,
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and to confirm their Faith, to instame their Zeal, and to spur them forward to more perfect Attainmens in all Piety and Virtue.
and to confirm their Faith, to instame their Zeal, and to spur them forward to more perfect Attainmens in all Piety and Virtue.
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The Philippians seem greatly concerned least the Progress of • … e Gospel should be hindred by St. Paul 's Imprisonment,
The Philippians seem greatly concerned lest the Progress of • … e Gospel should be hindered by Saint Paul is Imprisonment,
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and lest they and the whole Church should be deprived of the Labours and Ministry of so great an Apostle, should this Persecution extend to Life,
and lest they and the Whole Church should be deprived of the Labours and Ministry of so great an Apostle, should this Persecution extend to Life,
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as they had reason to fear it would.
as they had reason to Fear it would.
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As for the first, St. Paul assures them, That his Bonds were for the furtherance of the Gospel;
As for the First, Saint Paul assures them, That his Bonds were for the furtherance of the Gospel;
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for his Imprisonment was taken notice of both in the Court and City, which made Men curious to know, what that Doctrine was, which he preached,
for his Imprisonment was taken notice of both in the Court and city, which made Men curious to know, what that Doctrine was, which he preached,
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and for which he suffered Bonds;
and for which he suffered Bonds;
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and this published the Gospel more effectually than his Preaching could have done, Verse 12, 13, &c.
and this published the Gospel more effectually than his Preaching could have done, Verse 12, 13, etc.
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As for the second, he tells them, He was no farther concerned either about Life or Death,
As for the second, he tells them, He was no farther concerned either about Life or Death,
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but that Christ might be magnified in his Body. If he lived, his Life was wholly devoted to the Service of Christ, and of his Church;
but that christ might be magnified in his Body. If he lived, his Life was wholly devoted to the Service of christ, and of his Church;
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if he died, it would be for his own great Advantage. To me to live is Christ, and to die is gain;
if he died, it would be for his own great Advantage. To me to live is christ, and to die is gain;
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verse 20, 21. and this made it a hard choice to him, whether he should desire to live or die:
verse 20, 21. and this made it a hard choice to him, whither he should desire to live or die:
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1671
whether he should get rid of his Bonds, and make his Escape out of a troublesome World into the Regions of Ease and Rest, to reap the Fruit of his Labours here in the eternal Enjoyment of his Lord, whom he had so faithfully served;
whither he should get rid of his Bonds, and make his Escape out of a troublesome World into the Regions of Ease and Rest, to reap the Fruit of his Labours Here in the Eternal Enjoyment of his Lord, whom he had so faithfully served;
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or whether he should live to Encounter with a thousand Difficulties and Deaths in the Service of Christ,
or whither he should live to Encounter with a thousand Difficulties and Death's in the Service of christ,
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and of the Souls of Men. What I should chuse I wot not:
and of the Souls of Men. What I should choose I wot not:
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for I am in a strait betwixt two, having a desire to depart and to be with Christ, which is far better:
for I am in a strait betwixt two, having a desire to depart and to be with christ, which is Far better:
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nevertheless, to abide in the Flesh is more needful for you. nevertheless, to abide in the Flesh is more needful for you.
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Was there ever such a Dispute as this before, That a Man, who was as certain to go to Heaven, as he was to die;
Was there ever such a Dispute as this before, That a Man, who was as certain to go to Heaven, as he was to die;
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who had himself been snatch'd up into the third Heavens, and had his Mind possest with strong and vigorous and lively Idea's of the Glories of that place, who had seen and heard such things as could not be expressed;
who had himself been snatched up into the third Heavens, and had his Mind possessed with strong and vigorous and lively Idea's of the Glories of that place, who had seen and herd such things as could not be expressed;
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1678
who saw a Crown, a glorious immarcessible Crown prepared for him;
who saw a Crown, a glorious Immarcessible Crown prepared for him;
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I say, that such a Man should make any question what he should chuse, whether immediately to take possession of this Crown and Kingdom,
I say, that such a Man should make any question what he should choose, whither immediately to take possession of this Crown and Kingdom,
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1680
or to live longer in this World to suffer Bonds and Imprisonments, Hunger, and Cold,
or to live longer in this World to suffer Bonds and Imprisonments, Hunger, and Cold,
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1681
and Stripes, and all the ill usage which he had so often met with, for no other reason but still to preach the Gospel,
and Stripes, and all the ill usage which he had so often met with, for no other reason but still to preach the Gospel,
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1682
and to enlarge the Borders of Christ's Church.
and to enlarge the Borders of Christ's Church.
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1683
What a Contempt is this, not only of the little Pleasures and Satisfactions, but even of all the Miseries of Life!
What a Contempt is this, not only of the little Pleasures and Satisfactions, but even of all the Misery's of Life!
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What a Triumph is this over the World, over all the Frowns and Terrours of it!
What a Triumph is this over the World, over all the Frowns and Terrors of it!
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What a Triumph is this over Self!
What a Triumph is this over Self!
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1686
such a degree of Self-denial as the Gospel it self does not command, which is in some sence to deny Heaven, to deny all the Joys of Christ's Presence for the sake of doing good!
such a degree of Self-denial as the Gospel it self does not command, which is in Some sense to deny Heaven, to deny all the Joys of Christ's Presence for the sake of doing good!
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For it is to delay, to put off Heaven, to adjourn his own Happiness, that he may live the longer to serve his great Master,
For it is to Delay, to put off Heaven, to adjourn his own Happiness, that he may live the longer to serve his great Master,
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1688
though with great Difficulties and Labours. What Love was this to his Lord! what Love was this to the Souls • … f Men!
though with great Difficulties and Labours. What Love was this to his Lord! what Love was this to the Souls • … f Men!
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it is certainly the most per• … ect imitation of the Love of Christ, • … at is possible to Man;
it is Certainly the most per• … ect imitation of the Love of christ, • … At is possible to Man;
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1690
Christ so • … oved us, as to come down from Heaven to live a laborious Life,
christ so • … oved us, as to come down from Heaven to live a laborious Life,
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1691
and • … o die an accursed Death for us;
and • … oh die an accursed Death for us;
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this great Apostle so loved his Lord, and so loved the Souls of Men, that • … e made it his choice to stay some time out of Heaven,
this great Apostle so loved his Lord, and so loved the Souls of Men, that • … e made it his choice to stay Some time out of Heaven,
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and to encounter all the Miseries and Terrours of this Life, to serve Christ and his Church.
and to encounter all the Misery's and Terrors of this Life, to serve christ and his Church.
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Where is this Divine Spirit now to be found!
Where is this Divine Spirit now to be found!
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Let us, my beloved Brethren, who are entrusted also with the Care of Souls by the great Shepherd and Bishop of our Souls, blush to think how far short we fall of this Example:
Let us, my Beloved Brothers, who Are Entrusted also with the Care of Souls by the great Shepherd and Bishop of our Souls, blush to think how Far short we fallen of this Exampl:
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1696
let this inspire us with a flaming Love and Zeal for the Souls of Men,
let this inspire us with a flaming Love and Zeal for the Souls of Men,
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1697
for whom Christ died, and make us at least contented to deny our selves some of the Ease and Security and Pleasures of Life, to serve the Church of Christ, which he hath purchased with his own blood.
for whom christ died, and make us At least contented to deny our selves Some of the Ease and Security and Pleasures of Life, to serve the Church of christ, which he hath purchased with his own blood.
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1698
But to keep my self within some Bounds, I shall briefly Discourse on these two Heads;
But to keep my self within Some Bounds, I shall briefly Discourse on these two Heads;
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1699
which are very proper for this Occasion, and very proper to my Text. First, The great Rewards of faithful Pastors and Ministers of Christ,
which Are very proper for this Occasion, and very proper to my Text. First, The great Rewards of faithful Pastors and Ministers of christ,
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1700
and how much it is for their advantage to be removed out of this World.
and how much it is for their advantage to be removed out of this World.
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St. Paul was very sensible of this, which made him desire to depart, and to be with Christ, which is far better.
Saint Paul was very sensible of this, which made him desire to depart, and to be with christ, which is Far better.
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Secondly, How necessary the Lives of such Men are to the Church, and what a great loss it is,Secondly, How necessary the Lives of such Men Are to the Church, and what a great loss it is,
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when God removes them out of it. Nevertheless to abide in the Flesh is more needful for you.
when God removes them out of it. Nevertheless to abide in the Flesh is more needful for you.
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1. Let us then consider in the first place the great Rewards of the faithful Ministers of Christ,
1. Let us then Consider in the First place the great Rewards of the faithful Ministers of christ,
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1705
and how much it is for their advantage to depart, and to be with Christ. Now I do not here intend a comparison between Heaven and Earth:
and how much it is for their advantage to depart, and to be with christ. Now I do not Here intend a comparison between Heaven and Earth:
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Good God! what different things are these! and what Christian doubts, whether Heaven be a happier Place than this World! Heaven!
Good God! what different things Are these! and what Christian doubts, whither Heaven be a Happier Place than this World! Heaven!
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whither no Troubles or Sorrows can follow us; no persecuting Sword, no persecuting Tongue:
whither no Troubles or Sorrows can follow us; no persecuting Sword, no persecuting Tongue:
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where we shall be delivered from all the Wants, Necessities, and Infirmities of the Body, from • … unger and Cold and Nakedness, • … m wracking Pains and languishing • … cknesses;
where we shall be Delivered from all the Wants, Necessities, and Infirmities of the Body, from • … unger and Cold and Nakedness, • … m wracking Pains and languishing • … cknesses;
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where there is eternal Ease • … d Rest and Joy, without labour, • … ithout discontents, without quarrels;
where there is Eternal Ease • … worser Rest and Joy, without labour, • … ithout discontents, without quarrels;
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• … here our Souls shall be perfected in • … owledge and in love;
• … Here our Souls shall be perfected in • … owledge and in love;
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where we • … all dwell in the Presence of God, see • … m as he is,
where we • … all dwell in the Presence of God, see • … m as he is,
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and know him even as • … e are known;
and know him even as • … e Are known;
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where we shall dwell • … ith Christ, adore his Love, behold • … s Glory,
where we shall dwell • … ith christ, adore his Love, behold • … s Glory,
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and be transformed our • … lves into the likeness and image of • … s Glory.
and be transformed our • … lves into the likeness and image of • … s Glory.
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We have but obscure im• … rfect Conceptions of these things • … w;
We have but Obscure im• … rfect Conceptions of these things • … w;
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Heaven will out-do our highest • … xpectations, as much as the most • … erfect state of Happiness in this World, • … ways falls short of what we expect• …;
Heaven will outdo our highest • … xpectations, as much as the most • … erfect state of Happiness in this World, • … ways falls short of what we expect• …;
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and this is the case of all good • … en, it is a mighty happy Change • … ey make,
and this is the case of all good • … en, it is a mighty happy Change • … ey make,
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when they remove from • … arth to Heaven.
when they remove from • … Art to Heaven.
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But there are different Degrees of Glory in the next World, proportion• … d not only to our different attain• … ents in Virtue,
But there Are different Degrees of Glory in the next World, proportion• … worser not only to our different attain• … ents in Virtue,
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but to those different Trusts in Services which we have been employed in, and have faithfully discharged here.
but to those different Trusts in Services which we have been employed in, and have faithfully discharged Here.
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We read of the Reward of a Prophet.
We read of the Reward of a Prophet.
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that he who gives a Cup of cold Water to a Prophet in the name of a Prophet, shall have a Prophet's Reward, which must signify some peculiar Reward that shall be bestowed on Prophets:
that he who gives a Cup of cold Water to a Prophet in the name of a Prophet, shall have a Prophet's Reward, which must signify Some peculiar Reward that shall be bestowed on prophets:
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We know so little of the other World, that we cannot conceive, what these different Rewards shall be:
We know so little of the other World, that we cannot conceive, what these different Rewards shall be:
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The Prophet Daniel represents it by an external Glory, 12. Dan. 3. And they that be wise shall shine as the brightness of the Firmament;
The Prophet daniel represents it by an external Glory, 12. Dan. 3. And they that be wise shall shine as the brightness of the Firmament;
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and they that turn many to righteousness, as the stars for ever and ever. and they that turn many to righteousness, as the Stars for ever and ever.
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But our Saviour represents this by a different degree of Rule and Empire, 12. Luke 42, 43, 44. And the Lord said, Who then is that faithful and wise steward, whom his Lord shall make ruler over his houshold, to give them their meat in due season? This is the honourable Character of Gospel Ministers in this World, that they are Rulers in God's houshold, to instruct and feed them with the Word of Life;
But our Saviour represents this by a different degree of Rule and Empire, 12. Luke 42, 43, 44. And the Lord said, Who then is that faithful and wise steward, whom his Lord shall make ruler over his household, to give them their meat in due season? This is the honourable Character of Gospel Ministers in this World, that they Are Rulers in God's household, to instruct and feed them with the Word of Life;
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and their Reward is proportioned to their Work: Blessed is that servant, whom his Lord, when he cometh shall find so doing.
and their Reward is proportioned to their Work: Blessed is that servant, whom his Lord, when he comes shall find so doing.
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Of a truth I say unto you, That he will make him ruler • … ver all that he hath. Of a truth I say unto you, That he will make him ruler • … ver all that he hath.
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What this Rule • … ignifies in the other World, is a Myste• … y to us, especially since we have • … ancied the other World to be only a State of Contemplation, not of Acti• … n, where we shall have nothing to do • … ut to see God,
What this Rule • … ignifies in the other World, is a Myste• … y to us, especially since we have • … ancied the other World to be only a State of Contemplation, not of Acti• … n, where we shall have nothing to do • … ut to see God,
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and to love and to praise him, but no service to do for • … im;
and to love and to praise him, but no service to do for • … im;
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but we know there are different • … orders of Angels, who are employed in great Trusts and Offices, Arch-Angels, Angels, Thrones, Dominions, Principalities and Powers, which are names of Rule and Government,
but we know there Are different • … order of Angels, who Are employed in great Trusts and Offices, Arch-Angels, Angels, Thrones, Dominions, Principalities and Powers, which Are names of Rule and Government,
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though we know not what their Power and Authority is, nor how they Govern;
though we know not what their Power and authority is, nor how they Govern;
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in like manner our Saviour promises his Apostles, Verily I say unto you, that ye which have followed me in the regeneration,
in like manner our Saviour promises his Apostles, Verily I say unto you, that you which have followed me in the regeneration,
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when the son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel, 19. Matth. 28. The like we may see in the Parable of the Pounds and Talents;when the son of man shall fit on the throne of his glory, you also shall fit upon twelve thrones, judging the twelve tribes of Israel, 19. Matthew 28. The like we may see in the Parable of the Pounds and Talents;
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He who hath gained ten Pounds had Rule over ten Cities; and he who gained five Pounds had Rule over five Cities:
He who hath gained ten Pounds had Rule over ten Cities; and he who gained five Pounds had Rule over five Cities:
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for these Servants to whom the Lord gave these Pounds and Talents to improve, plainly signify his Stewards,
for these Servants to whom the Lord gave these Pounds and Talents to improve, plainly signify his Stewards,
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and the Ministers of his spiritual Kingdom:
and the Ministers of his spiritual Kingdom:
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for no other Persons have in so peculiar a manner this honourable Character of the Servants of Christ throughout the Gospel.
for no other Persons have in so peculiar a manner this honourable Character of the Servants of christ throughout the Gospel.
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And if there be Order and Government among the Angels themselves, Why should we think that there is nothing like this among glorified Saints? If Angels are the Ministers of God, there is no reason to think that Heaven is a State of meer Rest and Contemplation, especially when Happiness consists in Action.
And if there be Order and Government among the Angels themselves, Why should we think that there is nothing like this among glorified Saints? If Angels Are the Ministers of God, there is no reason to think that Heaven is a State of mere Rest and Contemplation, especially when Happiness consists in Actium.
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And if Christ have any Ministers of his spiritual Kingdom in the next World, it is most reasonable to think, that those shall have the greatest Authority,
And if christ have any Ministers of his spiritual Kingdom in the next World, it is most reasonable to think, that those shall have the greatest authority,
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and be employed in the noblest Services, who have been his faithful Stewards and Ministers in this World.
and be employed in the Noblest Services, who have been his faithful Stewards and Ministers in this World.
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For the Church on Earth and in Heaven is the same Church, though their State be very different;
For the Church on Earth and in Heaven is the same Church, though their State be very different;
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and therefore they do not lose their relation to Christ, nor their station in his Church by removing to Heaven.
and Therefore they do not loose their Relation to christ, nor their station in his Church by removing to Heaven.
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It is a Sacerdotal Kingdom, our High Priest is King; and therefore a Priest of Iesus, how mean soever this be thought now, will be one of the highest Characters in Heaven.
It is a Sacerdotal Kingdom, our High Priest is King; and Therefore a Priest of Iesus, how mean soever this be Thought now, will be one of the highest Characters in Heaven.
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What the Happiness of this is, we cannot tell;
What the Happiness of this is, we cannot tell;
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but we know that there are no empty Titles in Heaven, but every degree of Dignity there signifies a peculiar degree of Happiness;
but we know that there Are no empty Titles in Heaven, but every degree of Dignity there signifies a peculiar degree of Happiness;
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and what an advantageous exchange then is it for a faithful Minister of Jesus to be removed from Earth to Heaven?
and what an advantageous exchange then is it for a faithful Minister of jesus to be removed from Earth to Heaven?
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For let us consider what the State of Christ's Ministers is in this World;
For let us Consider what the State of Christ's Ministers is in this World;
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what it was in St. Paul 's days he tells us, 2 Cor. 6. 4 — 10. In all things approving our selves as the Ministers of God, in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labours, in watchings, in fasting;
what it was in Saint Paul is days he tells us, 2 Cor. 6. 4 — 10. In all things approving our selves as the Ministers of God, in much patience, in afflictions, in necessities, in Distresses, in stripes, in imprisonments, in tumults, in labours, in watchings, in fasting;
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1750
by pureness, by knowledge, by long-suffering, by kindnesses, by the Holy Ghost, by love unfeigned, by the word of truth, by the power of God, by the Armour of righteousness on the right hand and on the left;
by pureness, by knowledge, by long-suffering, by Kindnesses, by the Holy Ghost, by love unfeigned, by the word of truth, by the power of God, by the Armour of righteousness on the right hand and on the left;
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by honour and dishonour, by evil report and good report, as deceivers and yet true; as unknown, and yet well known;
by honour and dishonour, by evil report and good report, as deceivers and yet true; as unknown, and yet well known;
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as dying, and behold we live; as chastened and not killed; as sorrowful, yet always rejoycing;
as dying, and behold we live; as chastened and not killed; as sorrowful, yet always rejoicing;
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as poor, yet making many rich; as having nothing, and yet possessing all things. Which describes a most laborious Life, a Scene of Wants, of Difficulties, of Sufferings;as poor, yet making many rich; as having nothing, and yet possessing all things. Which describes a most laborious Life, a Scene of Wants, of Difficulties, of Sufferings;
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a perpetual exercise of passive Virtues, to reconcile the most appearing Contradictions, to live and struggle and contend in this World,
a perpetual exercise of passive Virtues, to reconcile the most appearing Contradictions, to live and struggle and contend in this World,
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1755
and to fetch their Comforts and Supports from Heaven.
and to fetch their Comforts and Supports from Heaven.
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1756
This indeed is not always the State of the Christian Church, nor of the Ministers of it;
This indeed is not always the State of the Christian Church, nor of the Ministers of it;
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1757
but yet in the greatest external Prosperity of the Church, the Ministers of Religion, who discharged their Trust with Diligence and Faithfulness, find many difficulties to encounter.
but yet in the greatest external Prosperity of the Church, the Ministers of Religion, who discharged their Trust with Diligence and Faithfulness, find many difficulties to encounter.
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The care of Mens Souls is it self a mighty Trust;
The care of Men's Souls is it self a mighty Trust;
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and Who is sufficient for these things? consider but the Charge St. Paul gives to Timothy, 1 Epistle 4. 11, & c. Let no man despise thy youth,
and Who is sufficient for these things? Consider but the Charge Saint Paul gives to Timothy, 1 Epistle 4. 11, & c. Let no man despise thy youth,
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but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity;
but be thou an Exampl of the believers, in word, in Conversation, in charity, in Spirit, in faith, in purity;
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give attendance to reading, to exhortation, to doctrine;
give attendance to reading, to exhortation, to Doctrine;
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neglect not the gift that is in thee, which was given thee by Prophesy, by laying on of the hands of the Presbytery: Meditate upon these things;
neglect not the gift that is in thee, which was given thee by Prophesy, by laying on of the hands of the Presbytery: Meditate upon these things;
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give thy self wholly to them, that thy profiting may appear to all; take heed to thy self, and to thy doctrine;
give thy self wholly to them, that thy profiting may appear to all; take heed to thy self, and to thy Doctrine;
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continue in them, for in doing this thou shalt both save thy self, and them that hear thee. continue in them, for in doing this thou shalt both save thy self, and them that hear thee.
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Here is work enough to employ the whole Man, and our utmost care and diligence and prudence;
Here is work enough to employ the Whole Man, and our utmost care and diligence and prudence;
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work for the Study, for the Closet, for the Pulpit, as the same Apostle exhorts and charges Timothy, to preach the word, to be instant in season, out of season;
work for the Study, for the Closet, for the Pulpit, as the same Apostle exhorts and charges Timothy, to preach the word, to be instant in season, out of season;
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to reprove, rebuke, exhort, with all long-suffering and Doctrine, 2 Tim. 4. 2. But yet though there be Labour and Diligence in this, it would be a delightful work, were our Labours always blessed with success;to reprove, rebuke, exhort, with all long-suffering and Doctrine, 2 Tim. 4. 2. But yet though there be Labour and Diligence in this, it would be a delightful work, were our Labours always blessed with success;
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could we rescue the Souls of Men from the Dominion of their Lusts, and from the power of the Devil;
could we rescue the Souls of Men from the Dominion of their Lustiest, and from the power of the devil;
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1769
could we turn them from Darkness to Light, and from the power of Satan unto God;
could we turn them from Darkness to Light, and from the power of Satan unto God;
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1770
but we must often expect to labour all night, and catch nothing;
but we must often expect to labour all night, and catch nothing;
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1771
we must contend with the Lusts and Vices of Men, must bear their Folly, their Frowardness, their Reproaches, and Censures, and Injuries;
we must contend with the Lustiest and Vices of Men, must bear their Folly, their Frowardness, their Reproaches, and Censures, and Injuries;
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be thought Troublesome, Pragmatical, and Busy-bodies, for our charitable Exhortations and Reproofs, and watchfulness over their Souls.
be Thought Troublesome, Pragmatical, and Busybodies, for our charitable Exhortations and Reproofs, and watchfulness over their Souls.
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1773
And when the Church is at ease and rest from without, how often is it rent and torn in Pieces with Schisms and Heresies? as St. Paul forewarned Timothy, The time will come when they will not endure sound Doctrine,
And when the Church is At ease and rest from without, how often is it rend and torn in Pieces with Schisms and Heresies? as Saint Paul forewarned Timothy, The time will come when they will not endure found Doctrine,
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1774
but after their own lusts shall they heap to themselves Teachers, having itching ears, and they shall turn away their ears from the truth,
but After their own Lustiest shall they heap to themselves Teachers, having itching ears, and they shall turn away their ears from the truth,
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and be turned unto fables, 3, 4. ver. and be turned unto fables, 3, 4. ver.
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and what infinite Labours and Difficulties does this create to the Ministers of the Gospel, to heal the Breaches of the Church, to confute Heresies, Atheism, Infidelity,
and what infinite Labours and Difficulties does this create to the Ministers of the Gospel, to heal the Breaches of the Church, to confute Heresies, Atheism, Infidelity,
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and to be scorned and persecuted for it with a bitter Rage and Zeal? That St. Paul might well add, But watch thou in all things, endure afflictions, do the work of an Evangelist, make full proof of thy ministry, 5 verse.
and to be scorned and persecuted for it with a bitter Rage and Zeal? That Saint Paul might well add, But watch thou in all things, endure afflictions, do the work of an Evangelist, make full proof of thy Ministry, 5 verse.
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1778
We ought not indeed to be discouraged by such difficulties as these, because our Reward will be great in Heaven;
We ought not indeed to be discouraged by such difficulties as these, Because our Reward will be great in Heaven;
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1779
but it will be a happy Day when Our warfare shall be accomplished, when we shall cease from our labours, and our works shall follow us:
but it will be a happy Day when Our warfare shall be accomplished, when we shall cease from our labours, and our works shall follow us:
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1780
when we can say with St. Paul, I have fought a good fight, I have finished my course, I have kept the faith, henceforth there is laid up for me a Crown of righteousness.
when we can say with Saint Paul, I have fought a good fight, I have finished my course, I have kept the faith, henceforth there is laid up for me a Crown of righteousness.
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2. Thus to die is their gain; Nevertheless, it is more needful for the Church, that they should abide in the flesh:
2. Thus to die is their gain; Nevertheless, it is more needful for the Church, that they should abide in the Flesh:
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1782
And a great loss it is to the Church, when they die. I need not use many words about this, for the case is plain.
And a great loss it is to the Church, when they die. I need not use many words about this, for the case is plain.
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1783
The Death of every good Man, who is very useful to the World, in what way soever he be useful, is a very great loss;
The Death of every good Man, who is very useful to the World, in what Way soever he be useful, is a very great loss;
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1784
for Death puts an end to his doing any more good in this World:
for Death puts an end to his doing any more good in this World:
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1785
but as to take care of the Souls of Men, is to do the greatest good to Mankind,
but as to take care of the Souls of Men, is to do the greatest good to Mankind,
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1786
because the Happiness of our Souls is of the greatest concernment to us; so to lose a faithful and a prudent Guide must be the greatest loss.
Because the Happiness of our Souls is of the greatest concernment to us; so to loose a faithful and a prudent Guide must be the greatest loss.
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1787
We indeed of this Church, have great reason to bless God, that he has sent forth so many able and painful Labourers into his Harvest, that it is not the loss of every good Man that can much affect us at ordinary times:
We indeed of this Church, have great reason to bless God, that he has sent forth so many able and painful Labourers into his Harvest, that it is not the loss of every good Man that can much affect us At ordinary times:
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1788
for there are great numbers of wise and good Men to perpetuate a Succession of able and faithful Guides ▪ but a St. Paul is at any time,
for there Are great numbers of wise and good Men to perpetuate a Succession of able and faithful Guides ▪ but a Saint Paul is At any time,
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1789
and in any Age of the Church a great loss:
and in any Age of the Church a great loss:
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1790
Nay, Men who are much Inferiour to St. Paul, but yet fitted with peculiar Abilities to serve the Church at some certain Seasons,
Nay, Men who Are much Inferior to Saint Paul, but yet fitted with peculiar Abilities to serve the Church At Some certain Seasons,
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1791
and in some difficult Circumstances, are a very sensible loss at such a time, when their service is most needful.
and in Some difficult circumstances, Are a very sensible loss At such a time, when their service is most needful.
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1792
A Man of Counsel and Conduct, who is fit to sit at the Helm, and knows how to steer in a Storm, is a great loss, in times of Difficulty and Trouble,
A Man of Counsel and Conduct, who is fit to fit At the Helm, and knows how to steer in a Storm, is a great loss, in times of Difficulty and Trouble,
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1793
when the Church is assaulted on all hands, and it is hard to avoid one Mischief or Inconvenience without runinto another.
when the Church is assaulted on all hands, and it is hard to avoid one Mischief or Inconvenience without runinto Another.
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1794
A Man of Goodness and Temper, who knows how to govern his own Passions, and how to soften and manage the Passions of other Men, is a very sensible loss,
A Man of goodness and Temper, who knows how to govern his own Passion, and how to soften and manage the Passion of other Men, is a very sensible loss,
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1795
when the Passions of Men are broke loose, and disturb the Peace of the Church, and even threaten the ruine of it.
when the Passion of Men Are broke lose, and disturb the Peace of the Church, and even threaten the ruin of it.
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1796
A Man of Learning and sound Judgment, who can distinguish betwen Truth and Error in all its most artificial and flattering Disguises, is a great loss,
A Man of Learning and found Judgement, who can distinguish between Truth and Error in all its most artificial and flattering Disguises, is a great loss,
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1797
when old Errors are revived, and new ones broached;
when old Errors Are revived, and new ones broached;
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1798
when we must dispute over again the very Being of a God, the truth of the Scriptures,
when we must dispute over again the very Being of a God, the truth of the Scriptures,
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1799
and Articles of the Christian Faith.
and Articles of the Christian Faith.
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1800
A Man of great Diligence and Industry, Courage and Resolution, to defend the Truth, to oppose Heresies and Schisms, to preserve the Unity of the Church,
A Man of great Diligence and Industry, Courage and Resolution, to defend the Truth, to oppose Heresies and Schisms, to preserve the Unity of the Church,
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1801
and the Integrity of the Christian Faith, is a very great loss, when the Church is encompassed and assaulted with busie and restless Enemies.
and the Integrity of the Christian Faith, is a very great loss, when the Church is encompassed and assaulted with busy and restless Enemies.
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A Man of an exemplary Life, and untainted Virtue, who shines like a Light in the midst of a crooked and perverse Generation, who maintains the declining Honour and Reputation of Religion and true Virtue, is a mighty loss in a profligate Age,
A Man of an exemplary Life, and untainted Virtue, who shines like a Light in the midst of a crooked and perverse Generation, who maintains the declining Honour and Reputation of Religion and true Virtue, is a mighty loss in a profligate Age,
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when men are grown such Strangers to the sincere practice of Virtue and Religion, that they begin to think there is no such thing.
when men Are grown such Strangers to the sincere practice of Virtue and Religion, that they begin to think there is no such thing.
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But I can go on no farther;
But I can go on no farther;
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1805
the very mentioning of these things brings the fresh Idea of our deceased Brother to mind,
the very mentioning of these things brings the fresh Idea of our deceased Brother to mind,
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1806
and the afflicting Sense of that great loss, which we suffer by his Death.
and the afflicting Sense of that great loss, which we suffer by his Death.
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It becomes us to Reverence and Adore the Wisdom of the divine Providence, even when we cannot understand the Reasons of it.
It becomes us to reverence and Adore the Wisdom of the divine Providence, even when we cannot understand the Reasons of it.
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We are certain God is never wanting in his Care of his Church;
We Are certain God is never wanting in his Care of his Church;
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1809
and yet had we been made Judges of this Case, we should have thought it a very ill time to have spared him.
and yet had we been made Judges of this Case, we should have Thought it a very ill time to have spared him.
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He was abundantly furnished with all good Learning, both for Use and Ornament; he was an accomplished Scholar, and a well-studied Divine;
He was abundantly furnished with all good Learning, both for Use and Ornament; he was an accomplished Scholar, and a well-studied Divine;
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he knew Books and read them, and judged of them:
he knew Books and read them, and judged of them:
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He was a Scribe instructed unto the Kingdom of Heaven, • … ho like a Housholder could bring forth • … ut of his treasure things New and • … ld, 13. Matth. 52. He had careful• … y perus'd the ancient Philosophers, • … rators and Poets, to discover what Nature taught, which gave him a truer Knowledge and greater Value for the Excellency and Perfection of the Gospel-Revelation.
He was a Scribe instructed unto the Kingdom of Heaven, • … ho like a Householder could bring forth • … ut of his treasure things New and • … Lord, 13. Matthew 52. He had careful• … y perused the ancient Philosophers, • … rators and Poets, to discover what Nature taught, which gave him a truer Knowledge and greater Valve for the Excellency and Perfection of the Gospel revelation.
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He had true and clear Notions of Religion, and he was Master of them;
He had true and clear Notions of Religion, and he was Master of them;
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he knew why he believed any thing, and was neither prejudiced nor imposed on by popular Opinions;
he knew why he believed any thing, and was neither prejudiced nor imposed on by popular Opinions;
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1815
he was a hearty and zealous assertor of the Doctrine, Worship, Government and Discipline of the Church of England; he saw nothing material, which could be changed for the better, which made him jealous of Innovations,
he was a hearty and zealous assertor of the Doctrine, Worship, Government and Discipline of the Church of England; he saw nothing material, which could be changed for the better, which made him jealous of Innovations,
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1816
as not knowing where they would end.
as not knowing where they would end.
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He was a Friend to all sincere Christians, pitied their Mistakes, and bore with their Frowardness;
He was a Friend to all sincere Christians, pitied their Mistakes, and boar with their Frowardness;
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1818
but did not think that Christian Charity required him to sacrifice Truth, or good Order and Government, to the pretences of Peace and Unity.
but did not think that Christian Charity required him to sacrifice Truth, or good Order and Government, to the pretences of Peace and Unity.
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He was for several Years a very diligent and constant Preacher to a numerous Auditory, till his own Diocesan, who knew his Worth,
He was for several years a very diligent and constant Preacher to a numerous Auditory, till his own Diocesan, who knew his Worth,
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1820
and the weakness of his Constitution, and was desirous to preserve him for the Service of the Church, provided this Place where we now are,
and the weakness of his Constitution, and was desirous to preserve him for the Service of the Church, provided this Place where we now Are,
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for his Ease, and Health, and Retirement;
for his Ease, and Health, and Retirement;
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where he lived many Years a constant Preacher, though his Labours were then diviued between his two Cures, which did not lessen his Preaching,
where he lived many years a constant Preacher, though his Labours were then diviued between his two Cures, which did not lessen his Preaching,
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but made the Benefit of it the more diffusive.
but made the Benefit of it the more diffusive.
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1824
For indeed he was an admirable Preacher, not for Noise and Lungs, but for well-digested useful pious Discourses, delivered with all that becoming Gravity, Seriousness,
For indeed he was an admirable Preacher, not for Noise and Lungs, but for well-digested useful pious Discourses, Delivered with all that becoming Gravity, Seriousness,
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and a commanding Elocution, as made them sink deep into the Minds of his Hearers, and made them hear.
and a commanding Elocution, as made them sink deep into the Minds of his Hearers, and made them hear.
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This I speak with Assurance and Confidence in this place, which was so long blessed with his Labours, With what fineness of Thought, pe• … spicuity and easiness of Expression, instructing and entertaining Images of Things, he expounded the Doctrines,
This I speak with Assurance and Confidence in this place, which was so long blessed with his Labours, With what fineness of Thought, pe• … spicuity and easiness of Expression, instructing and entertaining Images of Things, he expounded the Doctrines,
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and inculcated the Laws of our Saviour;
and inculcated the Laws of our Saviour;
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1828
how plainly he Taught, with what Vehemence and Passion he Exhort• … d, with what tender Sharpness he Re• … roved:
how plainly he Taught, with what Vehemence and Passion he Exhort• … worser, with what tender Sharpness he Re• … roved:
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remember how he used both to Please and Instruct, to Chide and Shame you without making you angry;
Remember how he used both to Please and Instruct, to Chide and Shame you without making you angry;
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• … ow he has warmed and chafed your Minds into the most pious and serious Resolutions,
• … owe he has warmed and chafed your Minds into the most pious and serious Resolutions,
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1831
and sent you home from this place wiser and better than you came;
and sent you home from this place Wiser and better than you Come;
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and if you grew cold, and suffered your good Resolutions to die again, consider, I beseech you, what Account you have to give.
and if you grew cold, and suffered your good Resolutions to die again, Consider, I beseech you, what Account you have to give.
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1833
As he grew in Years, it was necessary by degrees to ease his Labours; he could not Preach so often, but yet continued to Preach.
As he grew in years, it was necessary by Degrees to ease his Labours; he could not Preach so often, but yet continued to Preach.
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1834
And yet had he not Preached at all, or much less than he did, he had not ceased to be a very useful Pastor to the Church;
And yet had he not Preached At all, or much less than he did, he had not ceased to be a very useful Pastor to the Church;
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1835
for he was a Man of great Experience, and great Prudence and Foresight; fit for Government and Counsel; who knew Men and Things;
for he was a Man of great Experience, and great Prudence and Foresight; fit for Government and Counsel; who knew Men and Things;
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1836
was dexterous in his Applications, zealous without Passion or Peevishness, steady and resolved without violent Oppositions, and needless Provocations;
was dexterous in his Applications, zealous without Passion or Peevishness, steady and resolved without violent Oppositions, and needless Provocations;
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1837
who served the Church and the Truth with little Noise, and without making many Enemies:
who served the Church and the Truth with little Noise, and without making many Enemies:
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And I am sure at such a time as this, there is more need of such Men,
And I am sure At such a time as this, there is more need of such Men,
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1839
and a much greater scarcity of them, than of good Preachers.
and a much greater scarcity of them, than of good Preachers.
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1840
But he was not only a good Preacher and a prudent Guide, but a very good Man:
But he was not only a good Preacher and a prudent Guide, but a very good Man:
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he Preached continually by his Life and Example: his Conversation was Innocent, Entertaining, and Useful;
he Preached continually by his Life and Exampl: his Conversation was Innocent, Entertaining, and Useful;
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1842
he was a true sincere Friend, very Courteous, Affable, Civil to all Men, but never pretended Friendship where he had none:
he was a true sincere Friend, very Courteous, Affable, Civil to all Men, but never pretended Friendship where he had none:
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1843
he was ready to do all good Offices, was Liberal, Generous, and Charitable;
he was ready to do all good Offices, was Liberal, Generous, and Charitable;
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a Man of a true publick Spirit, who scorned to serve himself to the Injury of others;
a Man of a true public Spirit, who scorned to serve himself to the Injury of Others;
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1845
who hated little Arts and Tricks, mean and servile Compliances:
who hated little Arts and Tricks, mean and servile Compliances:
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1846
he was an open and generous Enemy, if we may ever call him an Enemy, who never wished, never intended any hurt to any Man;
he was an open and generous Enemy, if we may ever call him an Enemy, who never wished, never intended any hurt to any Man;
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1847
but my meaning is, that when any Dispute and Quarrel happened, as such things will sometimes happen, he was open and undisguised, any Man might know what he disliked,
but my meaning is, that when any Dispute and Quarrel happened, as such things will sometime happen, he was open and undisguised, any Man might know what he disliked,
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1848
and had no reason to fear any thing worse from him, than what he would • … ell them.
and had no reason to Fear any thing Worse from him, than what he would • … ell them.
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1849
In a Word, He was a very • … ood Christian, and that made him • … ood in all Relations,
In a Word, He was a very • … ood Christian, and that made him • … ood in all Relations,
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1850
and that Crowned all his other Labours;
and that Crowned all his other Labours;
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1851
he took care, • … s St. Paul did, Lest while he preached to • … thers, he himself should become a cast-away.
he took care, • … s Saint Paul did, Lest while he preached to • … the, he himself should become a castaway.
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And now he is gone to rest, and we • … ust all shortly follow him;
And now he is gone to rest, and we • … ust all shortly follow him;
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God grant • … hat we may all so run our Race, and • … inish our Course, that when we depart • … his Life, we may rest in Him, as our • … ope is this our Brother doth;
God grant • … hat we may all so run our Raze, and • … inish our Course, that when we depart • … his Life, we may rest in Him, as our • … open is this our Brother does;
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and may • … eceive that Crown of Righteousness, which God the Righteous Judge, will • … t that Day bestow on all his faithful Servants,
and may • … eceive that Crown of Righteousness, which God the Righteous Judge, will • … tO that Day bestow on all his faithful Servants,
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1855
and on all those who love his Appearing.
and on all those who love his Appearing.
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1856
SERMON VIII. • … each'd at the Temple - Church, December 30. 1694. Upon the Sad Occasion of the Death of our Gracious Queen.
SERMON VIII. • … eached At the Temple - Church, December 30. 1694. Upon the Sad Occasion of the Death of our Gracious Queen.
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And Published at the Earnest Request of Several Masters of the Bench of Both Societies. XXXIX. Psalm 9. • … as dumb, and opened not my mouth, because thou didst it.
And Published At the Earnest Request of Several Masters of the Bench of Both Societies. XXXIX. Psalm 9. • … as dumb, and opened not my Mouth, Because thou didst it.
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THIS may be thought a very improper Text for the Feast of our Saviour's Birth, when our • … ouths ought to be filled with the Prai• … of God,
THIS may be Thought a very improper Text for the Feast of our Saviour's Birth, when our • … ouths ought to be filled with the Prai• … of God,
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and sing with the whole • … ire of Angels, Glory be to God in the • … hest, on earth peace, good will towards • … n.
and sing with the Whole • … ire of Angels, Glory be to God in the • … hest, on earth peace, good will towards • … n.
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This indeed is that Peace, which • … e World cannot give, and which the World cannot take away;
This indeed is that Peace, which • … e World cannot give, and which the World cannot take away;
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whateve• … the External Appearances of Providence are, here we find a safe retre• … and a never-failing Spring of Joy:
whateve• … the External Appearances of Providence Are, Here we find a safe retre• … and a never-failing Spring of Joy:
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F• … he that spared not his own Son, but 〈 ◊ 〉 livered him up for us all,
F• … he that spared not his own Son, but 〈 ◊ 〉 livered him up for us all,
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how shall 〈 ◊ 〉 not with him also freely give us all thing• … Who then shall separate us from the 〈 ◊ 〉 of Christ? Shall Tribulation,
how shall 〈 ◊ 〉 not with him also freely give us all thing• … Who then shall separate us from the 〈 ◊ 〉 of christ? Shall Tribulation,
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or Distre• … or Persecution, or Famine, or Nakedness or Peril, or Sword? — Nay, in 〈 ◊ 〉 these we are more than Conquerors thro• … him that loved us.
or Distre• … or Persecution, or Famine, or Nakedness or Peril, or Sword? — Nay, in 〈 ◊ 〉 these we Are more than Conquerors thro• … him that loved us.
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For I am perswad• … that neither death, nor life, nor • … gels, nor principalities,
For I am perswad• … that neither death, nor life, nor • … gels, nor principalities,
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nor powers, nor things present, nor things to co• … nor height, nor depth, nor any ot• … creature, shall be able to separate 〈 ◊ 〉 from the love of God, which is in C• … Iesus our Lord, 8. Rom. 32, 35, 37, 〈 ◊ 〉 While our minds are warmed w• … such thoughts as these, we shall 〈 ◊ 〉 able to bear up under the grea• … Trials,nor Powers, nor things present, nor things to co• … nor height, nor depth, nor any ot• … creature, shall be able to separate 〈 ◊ 〉 from the love of God, which is in C• … Iesus our Lord, 8. Rom. 32, 35, 37, 〈 ◊ 〉 While our minds Are warmed w• … such thoughts as these, we shall 〈 ◊ 〉 able to bear up under the grea• … Trials,
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if not with Chearfulness yet at least with Patience and a qui• … Submission to the Will of God.
if not with Cheerfulness yet At least with Patience and a qui• … Submission to the Will of God.
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A• … if ever there were occasion for su• … comfortable and supporting Thoug• … the Divine Providence has made it 〈 ◊ 〉 necessary at this time, to bear the 〈 ◊ 〉 〈 ◊ 〉 an Incomparable Lady, our most • … acious Queen;
A• … if ever there were occasion for su• … comfortable and supporting Thoug• … the Divine Providence has made it 〈 ◊ 〉 necessary At this time, to bear the 〈 ◊ 〉 〈 ◊ 〉 an Incomparable Lady, our most • … acious Queen;
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whose Death all • … od Subjects must Lament, and I • … ay God forgive those that do not. • … ch severe Providences as these, will • … ach the greatest and most unbroken • … inds, to serve the Lord with fear, and to • … joyce with trembling.
whose Death all • … od Subject's must Lament, and I • … ay God forgive those that do not. • … changed severe Providences as these, will • … Ach the greatest and most unbroken • … inds, to serve the Lord with Fear, and to • … joyce with trembling.
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But how se• … re soever Providence is in some par• … cular instances, the sense of the Di• … ne Goodness i• … the Redemption of • … ankind by the Incarnation and • … eath of his own Son, should teach 〈 ◊ 〉 to be dumb, and not open our mouths, • … cause it is his doings.
But how se• … re soever Providence is in Some par• … cular instances, the sense of the Di• … ne goodness i• … the Redemption of • … ankind by the Incarnation and • … eath of his own Son, should teach 〈 ◊ 〉 to be dumb, and not open our mouths, • … cause it is his doings.
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In speaking to which words, I • … all, 1. enquire, What may be called • … e doings of the Lord? 2. What it 〈 ◊ 〉 to be dumb,
In speaking to which words, I • … all, 1. inquire, What may be called • … e doings of the Lord? 2. What it 〈 ◊ 〉 to be dumb,
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and not to open • … ur Mouths? 3. The force of this • … rgument, to oblige us to a quiet and • … atient Submission under the great• … st sufferings, That it is God's do• … ng.
and not to open • … ur Mouths? 3. The force of this • … rgument, to oblige us to a quiet and • … atient Submission under the great• … Saint sufferings, That it is God's do• … ng.
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1. What may be called the do• … ng of the Lord? This may be thought 〈 ◊ 〉 very needless question;
1. What may be called the do• … ng of the Lord? This may be Thought 〈 ◊ 〉 very needless question;
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for are • … here any Events, Good or Evil, which are not God's doing? If w• … believe a particular Providence, w• … must answer, No;
for Are • … Here any Events, Good or Evil, which Are not God's doing? If w• … believe a particular Providence, w• … must answer, No;
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and yet som• … things are more peculiarly God'• … doings, than others are, with respect to this present Argument, a• … God's doing it, is a reason for 〈 ◊ 〉 quiet and patient Submission to the Divine Will.
and yet som• … things Are more peculiarly God'• … doings, than Others Are, with respect to this present Argument, a• … God's doing it, is a reason for 〈 ◊ 〉 quiet and patient Submission to the Divine Will.
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In many cases men bring Ruine and Misery upon themselves by the• … own sin and folly,
In many cases men bring Ruin and Misery upon themselves by the• … own since and folly,
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1877
and then they may thank themselves for it; but have no reason to complain of Providence;
and then they may thank themselves for it; but have no reason to complain of Providence;
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and when they cannot charge Providence with their misfortunes, patience it self is not properly a Submission to God;
and when they cannot charge Providence with their misfortunes, patience it self is not properly a Submission to God;
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1879
because their sufferings are no more God's will, than their sin and folly is.
Because their sufferings Are no more God's will, than their since and folly is.
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1880
If men destroy their Estates by profuseness and prodigality, and their Bodies by intemperance, and lust;
If men destroy their Estates by profuseness and prodigality, and their Bodies by intemperance, and lust;
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1881
if ill-contracted Friendships, indiscreet Bargains, or an ungovernable Tongue, perplex their Affairs, and prove very troublesome or dangerous, all this is owing, not merely to Providence, but to themselves;
if ill-contracted Friendships, indiscreet Bargains, or an ungovernable Tongue, perplex their Affairs, and prove very troublesome or dangerous, all this is owing, not merely to Providence, but to themselves;
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1882
and they must be contented to reap the fruit of their own doings, and to implore the Divine Goodness and Providence to deliver them from the evil consequences of their own sin and folly.
and they must be contented to reap the fruit of their own doings, and to implore the Divine goodness and Providence to deliver them from the evil consequences of their own since and folly.
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1883
Whatever evils we suffer, which are not the natural or moral effects of our own sin or folly, they are properly God's doings,
Whatever evils we suffer, which Are not the natural or moral effects of our own since or folly, they Are properly God's doings,
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1884
as inflicted by God, either for the punishment of our sins, or for the trial and exercise of our virtues,
as inflicted by God, either for the punishment of our Sins, or for the trial and exercise of our Virtues,
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1885
or to serve the wise ends of his Providence in the world.
or to serve the wise ends of his Providence in the world.
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1886
Those Evils which we do not immediately bring upon our selves, God inflicts on us, either by the ministry of wicked and injurious men,
Those Evils which we do not immediately bring upon our selves, God inflicts on us, either by the Ministry of wicked and injurious men,
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1887
or by the disorders of Natural Causes, or by some seeming casual and fortuitous Events;
or by the disorders of Natural Causes, or by Some seeming casual and fortuitous Events;
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1888
for the Actions of Men, the Powers of Nature, and what we call Chance and Fortune, are all in the hands of God,
for the Actions of Men, the Powers of Nature, and what we call Chance and Fortune, Are all in the hands of God,
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1889
and therefore are more or less his doings. But if we may say, That some things are more peculiarly the care of Providence,
and Therefore Are more or less his doings. But if we may say, That Some things Are more peculiarly the care of Providence,
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1890
than others, Life and Death are certainly so; no man can be Born or Die, without the particular Order and Appointment of God:
than Others, Life and Death Are Certainly so; no man can be Born or Die, without the particular Order and Appointment of God:
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1891
Our Saviour tells us, not a sparrow falls to the ground without our Father; much less men;
Our Saviour tells us, not a sparrow falls to the ground without our Father; much less men;
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1892
and assures his Disciples, that all the hairs of their head are numbred; and their Lives are more sacred than their Hairs.
and assures his Disciples, that all the hairs of their head Are numbered; and their Lives Are more sacred than their Hairs.
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1893
Some men are of opinion, That God has absolutely Decreed the certain term and period of every man's life;
some men Are of opinion, That God has absolutely Decreed the certain term and Period of every Man's life;
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1894
But I know no foundation for this, neither in Scripture nor Reason;
But I know no Foundation for this, neither in Scripture nor Reason;
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1895
nor does any man believe it, but those who subject all Mankind, and all the Things of this World, to irreversible Necessity and Fate, which is the strength of the Atheistick Hypothesis;
nor does any man believe it, but those who Subject all Mankind, and all the Things of this World, to irreversible Necessity and Fate, which is the strength of the Atheistic Hypothesis;
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1896
though incautiously espoused by some men, who are so far from being Atheists, that I hope they are very good Christians.
though incautiously espoused by Some men, who Are so Far from being Atheists, that I hope they Are very good Christians.
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1897
And therefore, I suppose, these Christian Fatalists, if I may so call them, mean no more than what we all own, That no Sparrow, much less a Man, falls to the ground without our Father;
And Therefore, I suppose, these Christian Fatalists, if I may so call them, mean no more than what we all own, That no Sparrow, much less a Man, falls to the ground without our Father;
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1898
that God not only foreknows the period of every man's Life, and by what means he shall Die,
that God not only foreknows the Period of every Man's Life, and by what means he shall Die,
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1899
but with Infinite Wisdom and • … ustice, Orders and Appoints it;
but with Infinite Wisdom and • … ustice, Order and Appoints it;
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1900
• … ot by an absolute and unconditional • … ecree, but as the Wise Determi• … ation of a Free and Just Prov• … ce.
• … It by an absolute and unconditional • … ecree, but as the Wise Determi• … ation of a Free and Just Prov• … ce.
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1901
And if God have any more con• … ernment for Nations and Commonwealths, than he has for particular men (as we, who can attend but a few things at once,
And if God have any more con• … ernment for nations and Commonwealths, than he has for particular men (as we, who can attend but a few things At once,
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1902
and therefore make the matters of greatest importance our more particular care, are apt to conceive) then the Lives and Deaths of Princes must be more particularly Ordered and Determined by God;
and Therefore make the matters of greatest importance our more particular care, Are apt to conceive) then the Lives and Death's of Princes must be more particularly Ordered and Determined by God;
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1903
because Nations, it may be many Nations and Countries, more than their own, are concerned in the consequence of it;
Because nations, it may be many nations and Countries, more than their own, Are concerned in the consequence of it;
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1904
and of the more universal concernment any thing is, the more we are apt to think it belongs to the Care of God.
and of the more universal concernment any thing is, the more we Are apt to think it belongs to the Care of God.
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1905
For this reason some Philosophers have confined the Providence of God to the Heavens, and Heavenly Bodies, which have such a univerversal influence on things below;
For this reason Some Philosophers have confined the Providence of God to the Heavens, and Heavenly Bodies, which have such a univerversal influence on things below;
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1906
or to Nations and Publick Societies, and to the several kinds and species of Beings, not to particular Men or Creatures.
or to nations and Public Societies, and to the several Kinds and species of Beings, not to particular Men or Creatures.
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1907
And so far they were in the right, that if the Divine Providence could not equally take care of the whole World,
And so Far they were in the right, that if the Divine Providence could not equally take care of the Whole World,
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1908
and of every particular Creature in it; it would certainly in the first place take care of the great Springs of motion.
and of every particular Creature in it; it would Certainly in the First place take care of the great Springs of motion.
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1909
But though this be no reason for God's peculiar care of one thing more than another,
But though this be no reason for God's peculiar care of one thing more than Another,
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1910
because his All-seeing Eye, and Almighty Arm, can equally take care of all;
Because his All-seeing Eye, and Almighty Arm, can equally take care of all;
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1911
yet our Saviour has taught us from the worth and value of things, that God will certainly take the more care of them,
yet our Saviour has taught us from the worth and valve of things, that God will Certainly take the more care of them,
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1912
and in case of any Competition give the preference to things of the greatest moment.
and in case of any Competition give the preference to things of the greatest moment.
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1913
Behold the fowls of the air, for they sow not, neither do they reap, nor gather into barns; Behold the fowls of the air, for they sow not, neither do they reap, nor gather into Barns;
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1914
yet your heavenly Father feedeth them;
yet your heavenly Father feeds them;
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1915
are ye not much better than they? And if God so clothe the grass of the field, which to day is,
Are you not much better than they? And if God so cloth the grass of the field, which to day is,
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1916
and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith? 6. Matth. 26, 30. Where from God's care of mean Inferior Creatures, the Fowls of the Air,and to morrow is cast into the oven, shall he not much more cloth you, Oh you of little faith? 6. Matthew 26, 30. Where from God's care of mean Inferior Creatures, the Fowls of the Air,
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1917
and the Grass of the Field, he more strongly concludes his care of Men;
and the Grass of the Field, he more strongly concludes his care of Men;
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1918
and by the same reason from his care of particular men, we may more strongly conclude his care of Kingdoms and Nations,
and by the same reason from his care of particular men, we may more strongly conclude his care of Kingdoms and nations,
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1919
and therefore of the Lives of Princes, who are the great Ministers of his Government and Providence,
and Therefore of the Lives of Princes, who Are the great Ministers of his Government and Providence,
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1920
and whose Lives or Deaths make such a mighty Change in the Affairs of the World.
and whose Lives or Death's make such a mighty Change in the Affairs of the World.
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1921
So that when, or by what means soever Princes dye, this is God's doings;
So that when, or by what means soever Princes die, this is God's doings;
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1922
and how severe soever we may feel it, We must be dumb, and not open our mouths, because he has done it; which is the
and how severe soever we may feel it, We must be dumb, and not open our mouths, Because he has done it; which is the
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1923
2. Thing to be explained, What is meant by being dumb, and not opening our mouths.
2. Thing to be explained, What is meant by being dumb, and not opening our mouths.
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1924
For this seems a very hard saying in the strict literal sense, that we must not complain of our Sufferings, when we feel 'em smart: Humane Nature can't bear this;
For this seems a very hard saying in the strict literal sense, that we must not complain of our Sufferings, when we feel they smart: Humane Nature can't bear this;
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1925
we must feel our Sufferings, and when we feel them, we must complain: To have no sense of what we suffer, is Stupidity, not Submission;
we must feel our Sufferings, and when we feel them, we must complain: To have no sense of what we suffer, is Stupidity, not Submission;
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1926
it is irreverence for the Judgments of God, and in some cases the most unpardonable baseness and ingratitude to Men.
it is irreverence for the Judgments of God, and in Some cases the most unpardonable baseness and ingratitude to Men.
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1927
To be unconcerned for the Death of our dearest Friends, or greatest Patrons and Benefactors, not to pay Nature's Tribute to their Memories in a Sigh and a Tear;
To be unconcerned for the Death of our dearest Friends, or greatest Patrons and Benefactors, not to pay Nature's Tribute to their Memories in a Sighs and a Tear;
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1928
not to long after them, and send some vain Wishes to call them back;
not to long After them, and send Some vain Wishes to call them back;
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1929
not to preserve their Idea fresh in our minds, and to think with some uneasiness of those happy hours which their Conversation sweetn d;
not to preserve their Idea fresh in our minds, and to think with Some uneasiness of those happy hours which their Conversation sweetn worser;
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1930
to part with our Friends, as if we suffered nothing by their loss, and were as well without them;
to part with our Friends, as if we suffered nothing by their loss, and were as well without them;
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1931
is so far from being a Virtue, that such a man is uncapable of ever being a Friend,
is so Far from being a Virtue, that such a man is uncapable of ever being a Friend,
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1932
and never deserves to have any;
and never deserves to have any;
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1933
much more then, when we lose a publick Friend and Benefactor, the greatest of Friends and Benefactors, which is a good Prince.
much more then, when we loose a public Friend and Benefactor, the greatest of Friends and Benefactors, which is a good Prince.
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1934
Let us briefly consider, what we have lost in the loss of our Gracious Queen, and try if we can bear the thoughts of it without complaining.
Let us briefly Consider, what we have lost in the loss of our Gracious Queen, and try if we can bear the thoughts of it without complaining.
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1935
She was the Glory of her Sex, and an Ornament to the Crown she wore; made truly Great by Nature, Birth, and Education.
She was the Glory of her Sex, and an Ornament to the Crown she wore; made truly Great by Nature, Birth, and Education.
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1936
She had a large and capacious Mind, a quick and lively Apprehension, and a piercing and solid Judgment:
She had a large and capacious Mind, a quick and lively Apprehension, and a piercing and solid Judgement:
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1937
She had a strength and firmness of Mind beyond her Sex, and such a dexterity in managing the greatest Affairs,
She had a strength and firmness of Mind beyond her Sex, and such a dexterity in managing the greatest Affairs,
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1938
as would have become the greatest and most experienced Ministers.
as would have become the greatest and most experienced Ministers.
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1939
Never was there greater skill in Government, with less fondness for it, which she could take up and lay down, with the same equality and indifferency of Mind;
Never was there greater skill in Government, with less fondness for it, which she could take up and lay down, with the same equality and indifferency of Mind;
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1940
Though, I doubt, I must unsay that;
Though, I doubt, I must unsay that;
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1941
for she was always grieved at the occasion of taking the Government, and as glad to resign it.
for she was always grieved At the occasion of taking the Government, and as glad to resign it.
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Never was Majesty better tempered with easiness and sweetness.
Never was Majesty better tempered with easiness and sweetness.
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1943
She knew how to be familiar, without making her self cheap, and to condescend without meanness.
She knew how to be familiar, without making her self cheap, and to condescend without meanness.
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1944
She had all the Greatness of Majesty, with all the Virtues of Conversation; and knew very well, what became her Table, and what became the Council-Board.
She had all the Greatness of Majesty, with all the Virtues of Conversation; and knew very well, what became her Table, and what became the Council-Board.
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1945
She understood her Religion, and loved it, and practised it;
She understood her Religion, and loved it, and practised it;
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285
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1946
and was the greatest Example of the Age, of a constant, regular, unaffected Devotion, and of all the eminent Vertues of a Christian Life. In the midst of all the great Affairs of State, she would rather spare time from her sleep,
and was the greatest Exampl of the Age, of a constant, regular, unaffected Devotion, and of all the eminent Virtues of a Christian Life. In the midst of all the great Affairs of State, she would rather spare time from her sleep,
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1947
than from her Prayers, where she always appeared with that great composure and seriousness of Mind,
than from her Prayers, where she always appeared with that great composure and seriousness of Mind,
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1948
as if her Court had been a Nunnery, and she had had nothing else to do in the World.
as if her Court had been a Nunnery, and she had had nothing Else to do in the World.
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1949
In all the Ease and Prosperity of Fortune she had that tenderness and compassion for those, who suffered, which sufferings themselves cannot teach meaner Persons.
In all the Ease and Prosperity of Fortune she had that tenderness and compassion for those, who suffered, which sufferings themselves cannot teach meaner Persons.
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1950
She was Charitable to the utmost of her Power, amidst all the Expences of War and Government;
She was Charitable to the utmost of her Power, amid all the Expenses of War and Government;
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1951
and when a proper Object was presented to her, was always pleased, when she could grant their requests, and very uneasy to deny.
and when a proper Object was presented to her, was always pleased, when she could grant their requests, and very uneasy to deny.
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1952
In short, her greatest and most • … placable Enemies, (for Virtue self will meet with Enemies in this • … orld) had no other Fault to • … arge her with, but her Throne;
In short, her greatest and most • … placable Enemies, (for Virtue self will meet with Enemies in this • … orld) had no other Fault to • … arge her with, but her Throne;
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1953
• … hich is the only thing, for which • … ost other Princes are valuable. • … he ascended the Throne indeed • … efore she desired it;
• … hich is the only thing, for which • … ost other Princes Are valuable. • … he ascended the Throne indeed • … efore she desired it;
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1954
but was • … rust into it, not by an hasty • … mbition, but to save a sinking Church and Kingdom;
but was • … rust into it, not by an hasty • … mbition, but to save a sinking Church and Kingdom;
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1955
and I hope England will always have reason to • … ay, That an empty Throne could • … ever have been filled with a nobler Pair.
and I hope England will always have reason to • … ay, That an empty Throne could • … ever have been filled with a Nobler Pair.
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1956
But though the necessary absence of the King, to give check to the Progress of a Powerful and Insulting Monarch, engaged her more than she desired in State Affairs; yet the promoting of true Religion,
But though the necessary absence of the King, to give check to the Progress of a Powerful and Insulting Monarch, engaged her more than she desired in State Affairs; yet the promoting of true Religion,
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1957
and the service of the Church of England, [ the greatest and best Nursery of it,
and the service of the Church of England, [ the greatest and best Nursery of it,
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1958
since the Apostolick Age ], was her constant and natural Care.
since the Apostolic Age ], was her constant and natural Care.
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1959
This her Thoughts were full of, and she had formed great and noble Designs, had she outlived the Difficulties and Expences of War;
This her Thoughts were full of, and she had formed great and noble Designs, had she outlived the Difficulties and Expenses of War;
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1960
and been at leisure to attend the peaceful Arts of Government.
and been At leisure to attend the peaceful Arts of Government.
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1961
I have reason to say this, from those frequent Intimations I have had from our late admirable Primate, who had great Designs Himself to serve the Christian Religion, and the Church of England, in its truest Interests;
I have reason to say this, from those frequent Intimations I have had from our late admirable Primate, who had great Designs Himself to serve the Christian Religion, and the Church of England, in its Truest Interests;
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1962
and had inspired Their Majesties, and particularly the Queen, who had more leisure for such Thoughts, with the same great and pious Designs:
and had inspired Their Majesties, and particularly the Queen, who had more leisure for such Thoughts, with the same great and pious Designs:
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1963
It may be no Church-man ever had, I am sure not more deservedly, a greater Interest in his Prince's Favour;
It may be no Churchman ever had, I am sure not more deservedly, a greater Interest in his Prince's Favour;
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1964
and the great Use he made of it, was to do publick service to Religion;
and the great Use he made of it, was to do public service to Religion;
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1965
and, what ever some Men might suspect, to the Church of England, though it may be not perfectly in their Way:
and, what ever Some Men might suspect, to the Church of England, though it may be not perfectly in their Way:
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1966
And the greatest Fault I know he had, was, That some envious and ambitious Men could not bear his Greatness, which he himself never courted, nay, which he industriously avoided.
And the greatest Fault I know he had, was, That Some envious and ambitious Men could not bear his Greatness, which he himself never courted, nay, which he industriously avoided.
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1967
Before this, all England knew and owned his Worth;
Before this, all England knew and owned his Worth;
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1968
and had it been put to the Poll, there had • … en vast Odds on his side, that 〈 ◊ 〉 would have been voted into the • … e of Canterbury; for no Man had • … er a clearer and brighter Reaso• … truer Judgment, a more easy and • … ppy Expression,
and had it been put to the Poll, there had • … en vast Odds on his side, that 〈 ◊ 〉 would have been voted into the • … e of Canterbury; for no Man had • … er a clearer and Brighter Reaso• … truer Judgement, a more easy and • … ppy Expression,
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1969
nor a more 〈 ◊ 〉, fearless Honesty:
nor a more 〈 ◊ 〉, fearless Honesty:
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1970
he was a • … e and hearty Friend, and was a • … e Friend whereever he prof• … • … d to be so:
he was a • … e and hearty Friend, and was a • … e Friend wherever he prof• … • … worser to be so:
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1971
Though he had ma• … Enemies at last, he took care 〈 ◊ 〉 make none.
Though he had ma• … Enemies At last, he took care 〈 ◊ 〉 make none.
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1972
He was obliging 〈 ◊ 〉 all Men;
He was obliging 〈 ◊ 〉 all Men;
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1973
and though he could • … t easily part with a Friend, he • … uld easily forgive an Enemy, 〈 ◊ 〉 that Bundle of Libels witnesses, • … hich was found among his other • … pers, with this Inscription: These • … e Libels; I pray God forgive them; do.
and though he could • … tO Easily part with a Friend, he • … uld Easily forgive an Enemy, 〈 ◊ 〉 that Bundle of Libels Witnesses, • … hich was found among his other • … pers, with this Inscription: These • … e Libels; I pray God forgive them; do.
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1974
But I cannot give you the just Character of this Great Man now;
But I cannot give you the just Character of this Great Man now;
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1975
• … hat I have already said, I con• … ss, is an Excursion, which I hope • … ou will pardon to the Passion of 〈 ◊ 〉 old Friend;
• … hat I have already said, I con• … ss, is an Excursion, which I hope • … ou will pardon to the Passion of 〈 ◊ 〉 old Friend;
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1976
and learn from Two great Examples, That neither • … e greatest Innocence, Virtue, or Merit, can defend, either Crowned or Mitred Heads, from the lash• … of spiteful and envenomed Tongue• … But what a Loss has Religion and the Church of England, in such a critical Time, in the Death of such a Queen, and such a Prelate! I pray God make up this Loss.
and Learn from Two great Examples, That neither • … e greatest Innocence, Virtue, or Merit, can defend, either Crowned or Mitred Heads, from the lash• … of spiteful and envenomed Tongue• … But what a Loss has Religion and the Church of England, in such a critical Time, in the Death of such a Queen, and such a Prelate! I pray God make up this Loss.
cc vvb p-acp crd j n2, cst dx • … sy js n1, n1, cc n1, vmb vvi, av-d vvn cc j-vvn n2, p-acp dt n1 … pp-f j cc j-vvn np1 … cc-acp r-crq dt n1 vhz n1 cc dt n1 pp-f np1, p-acp d dt j n1, p-acp dt n1 pp-f d dt n1, cc d dt n1! pns11 vvb np1 vvi a-acp d n1.
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1977
In a word, That great Passion which afflicts and oppresses our good King, gives an unexceptionable Testimony to the incomparable Worth of our deceased Queen; The too severe and visible Effects of it, shew, that it is not an ordinary, nor a dissembled Passion;
In a word, That great Passion which afflicts and Oppresses our good King, gives an unexceptionable Testimony to the incomparable Worth of our deceased Queen; The too severe and visible Effects of it, show, that it is not an ordinary, nor a dissembled Passion;
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1978
Nor is it an ordinary thing, for a Prince of so great a Mind, who can look the most formidable Dangers,
Nor is it an ordinary thing, for a Prince of so great a Mind, who can look the most formidable Dangers,
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1979
and Death it self, in the face, without fear;
and Death it self, in the face, without Fear;
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1980
whom all the Powers of France cannot make look pale or tremble, to sink, and faint,
whom all the Powers of France cannot make look pale or tremble, to sink, and faint,
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1981
and to feel all the Agonies of Death in the dying. Looks of a Beloved Consort.
and to feel all the Agonies of Death in the dying. Looks of a beloved Consort.
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1982
All Story cannot furnish us with many Examples of such soft and tender Passions, in such a warlike and fearless Mind;
All Story cannot furnish us with many Examples of such soft and tender Passion, in such a warlike and fearless Mind;
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1983
and what but a mighty Vertue could so charm a Prince, as to forget his natural Constancy and Resolution? I'm sure though we • … y very dear for the Experiment 〈 ◊ 〉 the loss of an excellent Queen, • … e have so much the more reason 〈 ◊ 〉 think our selves happy in a • … ng; for a due mixture and tempe• … ment of such fearless Courage and • … avery,
and what but a mighty Virtue could so charm a Prince, as to forget his natural Constancy and Resolution? I'm sure though we • … y very dear for the Experiment 〈 ◊ 〉 the loss of an excellent Queen, • … e have so much the more reason 〈 ◊ 〉 think our selves happy in a • … ng; for a due mixture and tempe• … meant of such fearless Courage and • … avery,
cc r-crq p-acp dt j n1 vmd av vvi dt n1, c-acp pc-acp vvi po31 j n1 cc n1? np1 av-j c-acp pns12 • … wd av j-jn p-acp dt n1 〈 sy 〉 dt n1 pp-f dt j n1, • … sy vhb av av-d dt av-dc n1 〈 sy 〉 vvb po12 n2 j p-acp dt • … vvi; p-acp dt j-jn n1 cc n1 … vvd pp-f d j n1 cc • … n1,
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1984
and such tender Passions, is • … e most perfect Composition of an ex• … ellent Prince.
and such tender Passion, is • … e most perfect Composition of an ex• … ellent Prince.
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1985
And now it may be, you will tell • … e, that I have taken great pains 〈 ◊ 〉 confute my Text,
And now it may be, you will tell • … e, that I have taken great pains 〈 ◊ 〉 confute my Text,
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1986
and that I • … ave done it effectually;
and that I • … have done it effectually;
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1987
for we • … ght not to be dumb, but may • … ery justly complain of such a loss • … s this.
for we • … ght not to be dumb, but may • … ery justly complain of such a loss • … s this.
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1988
This I readily grant, That we • … ay complain of such a loss; but • … his is no confutation of my Text. • … e may complain,
This I readily grant, That we • … ay complain of such a loss; but • … his is no confutation of my Text. • … e may complain,
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1989
and give Ease • … nd Vent to our Sorrows by such Complaints, while we do not complain against God, and accuse him foolishly.
and give Ease • … and Vent to our Sorrows by such Complaints, while we do not complain against God, and accuse him foolishly.
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1990
To submit to the Will of God, which is here exprest by being Dumb, and not opening our Mouths, does not signify, not to feel our Losses and Sufferings,
To submit to the Will of God, which is Here expressed by being Dumb, and not opening our Mouths, does not signify, not to feel our Losses and Sufferings,
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1991
or not to complain of them;
or not to complain of them;
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1992
but not to reproach the Divine Providence, no• … to cast off our Hope and Trust in God.
but not to reproach the Divine Providence, no• … to cast off our Hope and Trust in God.
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1993
Iob felt his Sufferings, and complained of them in as moving and tragical Expressions, as any other Man could,Job felt his Sufferings, and complained of them in as moving and tragical Expressions, as any other Man could,
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1994
and yet is proposed to us, as an Example of admirable Patience, because he did not charge God foolishly, nor cast off his hope in him.
and yet is proposed to us, as an Exampl of admirable Patience, Because he did not charge God foolishly, nor cast off his hope in him.
cc av vbz vvn p-acp pno12, c-acp dt n1 pp-f j n1, c-acp pns31 vdd xx vvb np1 av-j, ccx j-vvn a-acp po31 n1 p-acp pno31.
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294
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1995
This we never can have any reason for; for whatever we suffer, it is a wise and merciful Providence which inflicts it:
This we never can have any reason for; for whatever we suffer, it is a wise and merciful Providence which inflicts it:
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295
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1996
But yet Mankind are very apt, when they suffer hard things, either to deny a Providence,
But yet Mankind Are very apt, when they suffer hard things, either to deny a Providence,
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1997
or which is more absurd, and unreasonable, to reproach it;
or which is more absurd, and unreasonable, to reproach it;
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1998
for if there be a God, he is Wise, and Good, and Merciful, and Just, which is the Notion all Mankind have of God;
for if there be a God, he is Wise, and Good, and Merciful, and Just, which is the Notion all Mankind have of God;
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1999
and if this God governs the World, all Events are ordered with Wisdom, Justice, and Goodness;
and if this God governs the World, all Events Are ordered with Wisdom, justice, and goodness;
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2000
and all thinking Men, in cool and sober Thoughts, will be ashamed to quarrel with such a Providence.
and all thinking Men, in cool and Sobrium Thoughts, will be ashamed to quarrel with such a Providence.
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But yet we are very apt to ask Questions, which we cannot easily answer, and then to make our own ig• … rance an Objection against the Di• … ne Providence.
But yet we Are very apt to ask Questions, which we cannot Easily answer, and then to make our own ig• … rance an Objection against the Di• … ne Providence.
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As in the Case before us, the • … dden and untimely Death of an • … cellent Princess, who had Strength • … d Vigor of Age, which promised 〈 ◊ 〉 much longer Life, and who • … ould certainly have done great • … ood to the World,
As in the Case before us, the • … dden and untimely Death of an • … cellent Princess, who had Strength • … worser Vigor of Age, which promised 〈 ◊ 〉 much longer Life, and who • … ould Certainly have done great • … ood to the World,
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as long as she • … ad lived;
as long as she • … ad lived;
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but is cut off in the • … igor and Strength of Age, and all • … er Thoughts,
but is Cut off in the • … igor and Strength of Age, and all • … er Thoughts,
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even all her great • … d excellent Designs of doing Good 〈 ◊ 〉 the World, perish with her;
even all her great • … worser excellent Designs of doing Good 〈 ◊ 〉 the World, perish with her;
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• … hile Tyrants and Oppressors live • … o be the Plagues and Scourges of Mankind.
• … hile Tyrants and Oppressors's live • … oh be the Plagues and Scourges of Mankind.
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Now though we do not know • … he particular Reasons of such Pro• … idences,
Now though we do not know • … he particular Reasons of such Pro• … idences,
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yet it is easy to frame some general Answers, which may • … atisfy all the Friends of Providence.
yet it is easy to frame Some general Answers, which may • … atisfy all the Friends of Providence.
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If the Objection relates to our selves, who suffer by this Loss, there is a very plain Answer to it, but a very terrible one;
If the Objection relates to our selves, who suffer by this Loss, there is a very plain Answer to it, but a very terrible one;
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That God is Angry with us, and by the untimely Death of an excellent Princess, who made it her whole Study and Design to do us Good, threatens his Judgments against us,
That God is Angry with us, and by the untimely Death of an excellent Princess, who made it her Whole Study and Design to do us Good, threatens his Judgments against us,
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if we do not take Care to prevent them by a timely Repentance.
if we do not take Care to prevent them by a timely Repentance.
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If the Objection relates only to the untimely Death of an excellent Princess, that she should so suddenly be snatched away from the Joys and Pleasures of a Throne;
If the Objection relates only to the untimely Death of an excellent Princess, that she should so suddenly be snatched away from the Joys and Pleasures of a Throne;
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this is no Objection at all; at least not a• … Objection fit for Christians to make:
this is no Objection At all; At least not a• … Objection fit for Christians to make:
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For can we think, that the greatest and most happy Monarch, loses any thing by the Exchange,
For can we think, that the greatest and most happy Monarch, loses any thing by the Exchange,
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if he be translated from Earth to Heaven? That the Joys of Paradise are not greater than a Crown? Our good Queen did not think so, who knew what an Earthly Crown meant,
if he be translated from Earth to Heaven? That the Joys of Paradise Are not greater than a Crown? Our good Queen did not think so, who knew what an Earthly Crown meant,
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but was willing to part with it for Heaven;
but was willing to part with it for Heaven;
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who saw Death approaching without fear, and prepared to receive its Stroke with that calmness and sedateness of Mind,
who saw Death approaching without Fear, and prepared to receive its Stroke with that calmness and sedateness of Mind,
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as nothing could give but an innocent Conscience, and much greater Hopes.
as nothing could give but an innocent Conscience, and much greater Hope's.
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But as for our selves, though we must acknowledge that we have re• … eived a very great Loss, in the • … eath of an excellent Queen, yet we • … ave no reason to quarrel at Pro• … idence,
But as for our selves, though we must acknowledge that we have re• … eived a very great Loss, in the • … eath of an excellent Queen, yet we • … have no reason to quarrel At Pro• … idence,
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while God preserves our • … ing to go in and out before us. • … e had indeed perpetual Day;
while God preserves our • … ing to go in and out before us. • … e had indeed perpetual Day;
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and • … o sooner was one Sun withdrawn, • … ut another ascended our Horizon, • … ith equal Lustre and Brightness: • … his was a peculiar Happiness • … hich we never had before,
and • … oh sooner was one Sun withdrawn, • … ut Another ascended our Horizon, • … ith equal Lustre and Brightness: • … his was a peculiar Happiness • … hich we never had before,
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and • … hich the Necessities of our Affairs • … equired now;
and • … hich the Necessities of our Affairs • … equired now;
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but though God has • … ut us short in this, we have a King still, the Terror of France, • … nd the Protector of Europe; a King, whom Affection as well as Blood has Naturalized to us;
but though God has • … ut us short in this, we have a King still, the Terror of France, • … and the Protector of Europe; a King, whom Affection as well as Blood has Naturalized to us;
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who loves our Nation and our Church, which he has once delivered, and God grant • … e may live long to settle and pro• … ect both.
who loves our nation and our Church, which he has once Delivered, and God grant • … e may live long to settle and pro• … ect both.
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We have no reason to fear our Enemies, either at home or abroad, while a Prince is at the Helm, who wants neither Counsel nor Courage;
We have no reason to Fear our Enemies, either At home or abroad, while a Prince is At the Helm, who Wants neither Counsel nor Courage;
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especially if we follow that noble Example, which the Two Houses of Parliament have set us, to give him such fresh Assurances of our Fidelity, as may strengthen his Hands against his and our Enemies Abroad,
especially if we follow that noble Exampl, which the Two Houses of Parliament have Set us, to give him such fresh Assurances of our Fidis, as may strengthen his Hands against his and our Enemies Abroad,
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and make him easy and safe at Home.
and make him easy and safe At Home.
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To conclude, This is God's doing, and it becomes us to be dumb, and not to open our Mouths, because he has done it:
To conclude, This is God's doing, and it becomes us to be dumb, and not to open our Mouths, Because he has done it:
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He is the Sovereign and Unaccountable Lord of the World;
He is the Sovereign and Unaccountable Lord of the World;
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who shall say unto him, What dos• … thou? Life and Death are in his hands;
who shall say unto him, What dos• … thou? Life and Death Are in his hands;
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the Fates of Princes and Kingdoms.
the Fates of Princes and Kingdoms.
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That he has done it, should be a sufficient Reason to us to submit, because though he does things great and wonderful,
That he has done it, should be a sufficient Reason to us to submit, Because though he does things great and wondered,
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and beyond our Understanding, yet he never does any thing but what is wise and good:
and beyond our Understanding, yet he never does any thing but what is wise and good:
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This I'm sure is the most effectual way to turn even the severest Judgments into Blessings, to reverence God,
This I'm sure is the most effectual Way to turn even the Severest Judgments into Blessings, to Reverence God,
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and to humble our selves under his mighty hand, and implore his Mercy, to repair those Breaches he has made upon us.
and to humble our selves under his mighty hand, and implore his Mercy, to repair those Breaches he has made upon us.
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We must not complain of Providence;
We must not complain of Providence;
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but we may make our Complaints to God, and be the more importunate in our Prayers for the Preservation of our King.
but we may make our Complaints to God, and be the more importunate in our Prayers for the Preservation of our King.
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The Death of our excellent Queen both calls for, and will justify and recommend such humble Importunities;
The Death of our excellent Queen both calls for, and will justify and recommend such humble Importunities;
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and the preservation of our King, will, in a great measure, make up this Loss to us;
and the preservation of our King, will, in a great measure, make up this Loss to us;
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Which God of his infinite Mercy grant, through our Lord Iesus Christ; Which God of his infinite Mercy grant, through our Lord Iesus christ;
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to whom with the Father, and the Holy Ghost, be Honour, Glory, and Power, now and for ever, Amen.to whom with the Father, and the Holy Ghost, be Honour, Glory, and Power, now and for ever, Amen.
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SERMON IX.
SERMON IX.
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Preach'd before the Right Honourable the Lord Mayor, and the Court of Aldermen, at the Parish-Church of St. Bridget, on Tuesday in Easter - Week, April 6. 1697. 2 Cor. VIII. 12.
Preached before the Right Honourable the Lord Mayor, and the Court of Aldermen, At the Parish-Church of Saint Bridget, on Tuesday in Easter - Week, April 6. 1697. 2 Cor. VIII. 12.
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For if there be first a willing mind, it is accepted according to that a man hath,
For if there be First a willing mind, it is accepted according to that a man hath,
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and not according to that he hath not. THE Occasion of these Words was this.
and not according to that he hath not. THE Occasion of these Words was this.
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The Christians of Iudaea were at this time in great Want, by reason of a general Dearth, which was foretold by Agabus at Antioch, Acts II. 28. And there stood up one of them,
The Christians of Iudaea were At this time in great Want, by reason of a general Dearth, which was foretold by Agabus At Antioch, Acts II 28. And there stood up one of them,
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named Agabus, and signified by the spirit, That there should be great dearth throughout all the world, which came to pass in the days of Claudius Caesar. nam Agabus, and signified by the Spirit, That there should be great dearth throughout all the world, which Come to pass in the days of Claudius Caesar.
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Upon this Notice, the Disciples, every man according to his ability, determined to send relief unto the Brethren which dwelt in Iudaea.
Upon this Notice, the Disciples, every man according to his ability, determined to send relief unto the Brothers which dwelled in Iudaea.
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This is that Contribution for the Saints which St. Paul directs them about, at the Conclusion of his first Epistle to them, Ch. 16. and this is what he inculcates on them in this and the following Chapter,
This is that Contribution for the Saints which Saint Paul directs them about, At the Conclusion of his First Epistle to them, Christ 16. and this is what he inculcates on them in this and the following Chapter,
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but with so much Art and Insinuation, that though he uses the most powerful Arguments, yet he would not seem to persuade, nor to think that they needed any Persuasion;
but with so much Art and Insinuation, that though he uses the most powerful Arguments, yet he would not seem to persuade, nor to think that they needed any Persuasion;
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for it is not Honourable for Christians, whose Religion is Charity, to need such Persuasions and Importunities.
for it is not Honourable for Christians, whose Religion is Charity, to need such Persuasions and Importunities.
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They may be directed in their Charity, and put in Mind of such particular Charities as are of the greatest Necessity,
They may be directed in their Charity, and put in Mind of such particular Charities as Are of the greatest Necessity,
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or the most present use, or have the most general Influence, or do the greatest Reputation and Service to Religion;
or the most present use, or have the most general Influence, or do the greatest Reputation and Service to Religion;
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or their Charity may be heightened, inflamed, and enlarged, by the proper Arguments and Motives of Liberality;
or their Charity may be heightened, inflamed, and enlarged, by the proper Arguments and Motives of Liberality;
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but their Religion teaches them to be Charitable, and the Name and Profession of a Christian is a Reproach to them without it:
but their Religion Teaches them to be Charitable, and the Name and Profession of a Christian is a Reproach to them without it:
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And this is all the Apostle aims at even in his soft and tender way of Persuasion;
And this is all the Apostle aims At even in his soft and tender Way of Persuasion;
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not merely to persuade them to contribute to the Necessities of the Saints, which he knew they were willing • … o do;
not merely to persuade them to contribute to the Necessities of the Saints, which he knew they were willing • … oh do;
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but that they should contri• … ute liberally, with a free and chearful Heart, and open Hand;
but that they should contri• … ute liberally, with a free and cheerful Heart, and open Hand;
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which is the • … um of all his Arguments, as I shall • … hew you in the Conclusion, if Time permit.
which is the • … um of all his Arguments, as I shall • … hew you in the Conclusion, if Time permit.
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But the great Difficulty concerns the proper Measures of a liberal and overflowing Charity. Our Saviour has prescribed no set Bounds and Proportions to our Charity;
But the great Difficulty concerns the proper Measures of a liberal and overflowing Charity. Our Saviour has prescribed no Set Bounds and Proportions to our Charity;
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and it is thought as possible to be imprudent and excessive, as too frugal and sparing:
and it is Thought as possible to be imprudent and excessive, as too frugal and sparing:
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We have many other Obligations upon us besides CHARITY; to provide for our own comfortable Subsistence, to take Care of our Wives and Children,
We have many other Obligations upon us beside CHARITY; to provide for our own comfortable Subsistence, to take Care of our Wives and Children,
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and to discharge all other Duties and Offices according to our Station and Character in the World:
and to discharge all other Duties and Offices according to our Station and Character in the World:
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All which ought to set Bounds to our Charity. But what these Bounds are, is thought the great Question, which is not easily answered: This is true;
All which ought to Set Bounds to our Charity. But what these Bounds Are, is Thought the great Question, which is not Easily answered: This is true;
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nor can any certain Measures be prescribed; nor does the Apostle pretend to it:
nor can any certain Measures be prescribed; nor does the Apostle pretend to it:
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But though there is a great Latitude in true Christian Charity, which does not consist in a Point,
But though there is a great Latitude in true Christian Charity, which does not consist in a Point,
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but admits of different degrees and Proportions;
but admits of different Degrees and Proportions;
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yet the Apostle, in my Text, directs us to such a Principle, as is much better and safer than any stated Rules,
yet the Apostle, in my Text, directs us to such a Principle, as is much better and safer than any stated Rules,
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because it will be sure never to sink below the just Proportions of Charity; and will render all we do, be it more or less, very acceptable to God.
Because it will be sure never to sink below the just Proportions of Charity; and will render all we do, be it more or less, very acceptable to God.
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For if there be first a willing mind, it is accepted according to that a man hath, For if there be First a willing mind, it is accepted according to that a man hath,
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and not according to that he hath not. and not according to that he hath not.
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In which Words, I shall observe Three Things, which are expressed, or necessarily implied in them.
In which Words, I shall observe Three Things, which Are expressed, or necessarily implied in them.
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First, That a great readiness and Forwardness of Mind, to do Good, is the true Spirit of Charity;First, That a great readiness and Forwardness of Mind, to do Good, is the true Spirit of Charity;
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which gives Value and Acceptation to all we do.
which gives Valve and Acceptation to all we do.
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Secondly, That this readiness of Mind to do Good, to Relieve the Necessities of those who want, will observe the just Proportions of Giving, will give according to what a man hath: Secondly, That this readiness of Mind to do Good, to Relieve the Necessities of those who want, will observe the just Proportions of Giving, will give according to what a man hath:
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as is necessarily implied in the Words; for if a willing Mind be accepted, according to what a man hath, it is,
as is necessarily implied in the Words; for if a willing Mind be accepted, according to what a man hath, it is,
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because it gives according to what a man hath.
Because it gives according to what a man hath.
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Thirdly, That where there is this Willing Mind, with a fitting Proportion according to our Abilities,Thirdly, That where there is this Willing Mind, with a fitting Proportion according to our Abilities,
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whether it be more or less, which we give, it is equally acceptable to God.
whither it be more or less, which we give, it is equally acceptable to God.
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Such a Man is accepted according to what • … e hath, not according to what he hath • … ot.
Such a Man is accepted according to what • … e hath, not according to what he hath • … It.
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I shall speak as briefly as I can to each of these, that I may not be prevented in such an Application,
I shall speak as briefly as I can to each of these, that I may not be prevented in such an Application,
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as is proper to this Solemnity. First, That a great Readiness and Forwardness of Mind (NONLATINALPHABET signifies) to do Good;
as is proper to this Solemnity. First, That a great Readiness and Forwardness of Mind (signifies) to do Good;
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to relieve the Necessities of those in Want, is the true Spirit of Charity, and gives Value and Acceptation to all we do.
to relieve the Necessities of those in Want, is the true Spirit of Charity, and gives Valve and Acceptation to all we do.
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Such a Willingness of Mind, when NONLATINALPHABET, it is the Principle and first Mover in all our Charitable Actions, is NONLATINALPHABET very acceptable to God.
Such a Willingness of Mind, when, it is the Principle and First Mover in all our Charitable Actions, is very acceptable to God.
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This, I think, I may take for granted;
This, I think, I may take for granted;
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for what is the Grace and Vertue of Charity, but a Charitable Inclination, Disposition, Temper, Habit of Mind? And what is this but a Readiness and Forwardness to do Good? Our Inclinations and Passions are the Principles of Action,
for what is the Grace and Virtue of Charity, but a Charitable Inclination, Disposition, Temper, Habit of Mind? And what is this but a Readiness and Forwardness to do Good? Our Inclinations and Passion Are the Principles of Actium,
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and therefore have a natural Tendency towards their proper Acts and Objects, and will act when they have the Power and Opportunity of Action:
and Therefore have a natural Tendency towards their proper Acts and Objects, and will act when they have the Power and Opportunity of Actium:
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Charity is Love, the Love of Pity and Compassion to the Miseries and Sufferings, and Wants of our Brethren;
Charity is Love, the Love of Pity and Compassion to the Misery's and Sufferings, and Wants of our Brothers;
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and Love in all other Instances is a very restless active Principle;
and Love in all other Instances is a very restless active Principle;
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and so will our Love to the Poor and Miserable be, if it be Inclination and Habit.
and so will our Love to the Poor and Miserable be, if it be Inclination and Habit.
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There is no man but will pretend to be very ready and willing to do Good, though he never does any:
There is no man but will pretend to be very ready and willing to do Good, though he never does any:
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For to have no Inclination to do Good, is so Infamous, that those who do no good, are ashamed to own it;
For to have no Inclination to do Good, is so Infamous, that those who do not good, Are ashamed to own it;
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but to do no good, is a plain Evidence against them, when nothing can hinder them from doing Good,
but to do no good, is a plain Evidence against them, when nothing can hinder them from doing Good,
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but the want of Will and Inclination to do it;
but the want of Will and Inclination to do it;
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when God has furnished them with the means of doing Good, and there are thousands of Objects to exercise their Charity,
when God has furnished them with the means of doing Good, and there Are thousands of Objects to exercise their Charity,
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and to move their Pity, if they had any.
and to move their Pity, if they had any.
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The Will is accepted for the Deed, both by God and Men, when it is not in our Power to do that Good which we sincerely desire to do,
The Will is accepted for the Deed, both by God and Men, when it is not in our Power to do that Good which we sincerely desire to do,
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and which we would certainly do, were it in our Power;
and which we would Certainly do, were it in our Power;
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but it is to mock both God and Men, to pretend a Willingness, when • … t is visible to all the World, That a Will to do Good is the only thing we want.
but it is to mock both God and Men, to pretend a Willingness, when • … tO is visible to all the World, That a Will to do Good is the only thing we want.
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But such a Readiness and Wil• … ingness of Mind as is Active and Vigorous,
But such a Readiness and Wil• … ingness of Mind as is Active and Vigorous,
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as contrives and lays Designs of Charity, or embraces such as are offered, and takes all wise Opportunities of doing Good, this is very accepta• … le to God,
as contrives and lays Designs of Charity, or embraces such as Are offered, and Takes all wise Opportunities of doing Good, this is very accepta• … le to God,
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as being the most Divine and God-like Temper, the Image of • … is own Goodness,
as being the most Divine and Godlike Temper, the Image of • … is own goodness,
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and the noblest Exercise of our Love to Men, inspired with the Love of God. Now in Mo• … al Actions it is the Principle that gives the Value;
and the Noblest Exercise of our Love to Men, inspired with the Love of God. Now in Mo• … all Actions it is the Principle that gives thee Valve;
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not so much the Gift, as the Mind of the Giver;
not so much the Gift, as the Mind of the Giver;
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and therefore St. Paul tells us, That though we give all our goods to feed the poor,
and Therefore Saint Paul tells us, That though we give all our goods to feed the poor,
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and have not charity, we are nothing, 1 Cor. 13. 3. God can feed the poor without us, if he so pleases;and have not charity, we Are nothing, 1 Cor. 13. 3. God can feed the poor without us, if he so Pleases;
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but as for several other wise ends of Providence, so he has ordered, That the poor shall be always with us for the trial and exercise of our Virtue,
but as for several other wise ends of Providence, so he has ordered, That the poor shall be always with us for the trial and exercise of our Virtue,
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but the Virtue is not the Gift, but the Charity.
but the Virtue is not the Gift, but the Charity.
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And could we perform all the Acts of Charity without a charitable Mind, the World might be better for it, but not we our selves.
And could we perform all the Acts of Charity without a charitable Mind, the World might be better for it, but not we our selves.
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2dly. This readiness and forwardness of Mind to do good, will observe the just proportions of Charity, will give according to what a man hath. 2dly. This readiness and forwardness of Mind to do good, will observe the just proportions of Charity, will give according to what a man hath.
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I observed before, That our Saviour in his Gospel hath prescribed no fixt Measures nor Proportions of Charity:
I observed before, That our Saviour in his Gospel hath prescribed no fixed Measures nor Proportions of Charity:
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Nor could he reasonably do this, considering the nature of Charity;
Nor could he reasonably do this, considering the nature of Charity;
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which though it be not so absolutely free, that we may chuse whether we will be charitable or no (for charitable we must be at the peril of our Souls);
which though it be not so absolutely free, that we may choose whither we will be charitable or not (for charitable we must be At the peril of our Souls);
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yet the proportions must be free, or it is not Charity, but a Poor's rate,
yet the proportions must be free, or it is not Charity, but a Poor's rate,
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as all the positive Laws, which God gave the Iews for the relief of the Poor, were no better;
as all the positive Laws, which God gave the Iews for the relief of the Poor, were no better;
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and therefore, by the wiser Iews, were never placed to the account of Charity, but of Justice, and a Legal Righteousness:
and Therefore, by the Wiser Iews, were never placed to the account of Charity, but of justice, and a Legal Righteousness:
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Which is the very distinction St. Paul makes between a righteous and a good man, Rom. 5. 7. But scarcely for a righteous man wi• … one die,
Which is the very distinction Saint Paul makes between a righteous and a good man, Rom. 5. 7. But scarcely for a righteous man wi• … one die,
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yet peradventure for a good man one would even dare to die. A Righteous man is one, who is legally Righteous, and observes what the Law requires;yet Peradventure for a good man one would even Dare to die. A Righteous man is one, who is legally Righteous, and observes what the Law requires;
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but a Good man is one who is acted by a free, unconfined and generous Goodness.
but a Good man is one who is acted by a free, unconfined and generous goodness.
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Now upon this pretence, That there 〈 ◊ 〉 no proportion assigned to Charity, • … ere are too many, who content them• … lves with very little, indeed with no• … ing which can properly be called Cha• … ty.
Now upon this pretence, That there 〈 ◊ 〉 no proportion assigned to Charity, • … ere Are too many, who content them• … lves with very little, indeed with no• … ing which can properly be called Cha• … ty.
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But I wonder in the mean time • … hat these men make of all those Com• … ands and Exhortations which we find 〈 ◊ 〉 the Gospel to Charity, which are so • … any,
But I wonder in the mean time • … hat these men make of all those Com• … ands and Exhortations which we find 〈 ◊ 〉 the Gospel to Charity, which Are so • … any,
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so pressing and importunate, and • … und on us by so many promises of • … esent and future Rewards,
so pressing and importunate, and • … und on us by so many promises of • … esent and future Rewards,
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and with 〈 ◊ 〉 many terrible Threatnings denoun• … d against the uncharitable; that sure• … they must mean something;
and with 〈 ◊ 〉 many terrible Threatenings denoun• … worser against the uncharitable; that sure• … they must mean something;
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and as • … illing as men are in these Cases to • … etend Ignorance, I believe there are • … w men living,
and as • … illing as men Are in these Cases to • … etend Ignorance, I believe there Are • … w men living,
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but know in some mea• … re what Charity means: And though • … ey may dispute how much they ought • … o give,
but know in Some mea• … re what Charity means: And though • … ey may dispute how much they ought • … oh give,
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yet certainly know, that they • … ught to give;
yet Certainly know, that they • … ught to give;
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and that to give no• … hing, or what is next to nothing, all Circumstances considered, is not Cha• … ity.
and that to give no• … hing, or what is next to nothing, all circumstances considered, is not Cha• … City.
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A Charitable Temper and Disposition of Mind is an indispensible Duty, and the most Essential Part of the Christian Religion.
A Charitable Temper and Disposition of Mind is an indispensible Duty, and the most Essential Part of the Christian Religion.
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This our Saviour commands, and he need command no more, for Charity is and will be a Rule and Measure to it self.
This our Saviour commands, and he need command no more, for Charity is and will be a Rule and Measure to it self.
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Where this Divine Principle is, it will teach us when, and how, and in what Proportion to give:
Where this Divine Principle is, it will teach us when, and how, and in what Proportion to give:
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The Sun needs no Rules and Directions how to communicate its Light and Heat. Nature is the surest and most infallible Rule, and Law to it self;
The Sun needs no Rules and Directions how to communicate its Light and Heat. Nature is the Surest and most infallible Rule, and Law to it self;
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and thus it is proportionably in Moral as well as in Natural Agents.
and thus it is proportionably in Moral as well as in Natural Agents.
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For what is the immediate effect of Nature and Life, can never be taught without its Principle;
For what is the immediate Effect of Nature and Life, can never be taught without its Principle;
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cannot exceed its Principle, and cannot fall below it.
cannot exceed its Principle, and cannot fallen below it.
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All the Rules in the World can never teach that man Charity, who wants the Principle;
All the Rules in the World can never teach that man Charity, who Wants the Principle;
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a Charitable Mind needs no Rules, but turns naturally on its own Byas; which will direct its Motions right.
a Charitable Mind needs no Rules, but turns naturally on its own Bias; which will Direct its Motions right.
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There is a great difference indeed between Natural and Moral Agents, Natural Agents are necessarily determined to some one End,
There is a great difference indeed between Natural and Moral Agents, Natural Agents Are necessarily determined to Some one End,
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and therefore have but one Principle, which uniformly and steddily pursues the Ends of Nature;
and Therefore have but one Principle, which uniformly and steadily pursues the Ends of Nature;
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but Moral Agents, as they act freely, so they have many different Principles, Inclinations, and Passions, which stint and limit each other;
but Moral Agents, as they act freely, so they have many different Principles, Inclinations, and Passion, which stint and limit each other;
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that none of them can act to their utmost Vigour, but as they are mutually poi• … ed and ballanced:
that none of them can act to their utmost Vigour, but as they Are mutually poi• … ed and balanced:
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And this is the • … ork of Reason and Religion, to put • … em into their Natural Order, and to • … t just Bounds to them;
And this is the • … work of Reason and Religion, to put • … em into their Natural Order, and to • … tO just Bounds to them;
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and that pro• … ortions the degrees of their Activity • … d Strength;
and that pro• … ortions the Degrees of their Activity • … worser Strength;
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but yet every Principle, • … nless violently oppressed, will act ac• … ording to its Nature,
but yet every Principle, • … nless violently oppressed, will act ac• … ording to its Nature,
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as it more or • … ess prevails. And this gives Mea• … res and Proportions to all our Acti• … ns;
as it more or • … ess prevails. And this gives Mea• … Rest and Proportions to all our Acti• … ns;
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as to shew you this in our pre• … ent Case.
as to show you this in our pre• … ent Case.
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Charity is that Love to Mankind • … hich makes us pity all their Wants • … nd Sufferings,
Charity is that Love to Mankind • … hich makes us pity all their Wants • … and Sufferings,
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and inspires us with a • … reat Zeal and Concernment to Help • … nd Relieve them.
and inspires us with a • … reat Zeal and Concernment to Help • … and Relieve them.
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If you enquire, What the Natural Measure of this Charity is? I know no other Natural Measure,
If you inquire, What the Natural Measure of this Charity is? I know no other Natural Measure,
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but its Natural End, that is, To relieve all that suffer and are in want;
but its Natural End, that is, To relieve all that suffer and Are in want;
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for that is what Charity would do, and what all Charitable Men heartily wish that they could do.
for that is what Charity would do, and what all Charitable Men heartily wish that they could do.
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Well! but this is impossible, for there are too many miserable People for any man to Relieve them all.
Well! but this is impossible, for there Are too many miserable People for any man to Relieve them all.
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This is true, and Want of Power must of Necessity set Bounds to our Charity; but since we cannot Relieve all, we must relieve such as we can;
This is true, and Want of Power must of Necessity Set Bounds to our Charity; but since we cannot Relieve all, we must relieve such as we can;
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and wisely consider where the greatest Necessities, and greatest Obligations are: Which will give the Preference to Christians before Infidels;
and wisely Consider where the greatest Necessities, and greatest Obligations Are: Which will give the Preference to Christians before Infidels;
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to Good Men before the Wicked;
to Good Men before the Wicked;
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to God's Poor, whom the Divine Providence has made Poor, to the Poor of their own Making, whom Idleness, Luxury,
to God's Poor, whom the Divine Providence has made Poor, to the Poor of their own Making, whom Idleness, Luxury,
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and Vice have made Poor and Miserable.
and Vice have made Poor and Miserable.
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Well! But how far must we Relieve these Poor? Must we give as long as we have any thing to give,
Well! But how Far must we Relieve these Poor? Must we give as long as we have any thing to give,
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and make our selves the Objects of Charity? By no means! There are other as Natural Principles as Charity, which must set Bounds to it.
and make our selves the Objects of Charity? By no means! There Are other as Natural Principles as Charity, which must Set Bounds to it.
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Self-Love is a Natural and Necessary Principle; no man is bound to love any man better than himself:
Self-Love is a Natural and Necessary Principle; no man is bound to love any man better than himself:
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To love our Neighbour as our selves, is all that the Gospel it self makes our necessary Duty;
To love our Neighbour as our selves, is all that the Gospel it self makes our necessary Duty;
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though some Great and Generous Friendships, and Divine Charities, may go further, as far as concerns this Life.
though Some Great and Generous Friendships, and Divine Charities, may go further, as Far as concerns this Life.
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Next to Self-love, our Natural Affection for our Wives and Children must take place, as ingrafted in it,
Next to Self-love, our Natural Affection for our Wives and Children must take place, as ingrafted in it,
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and thought the Best and the Dearest Part of it, as being nearest to our selves,
and Thought the Best and the Dearest Part of it, as being nearest to our selves,
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and what the best • … en are the most tenderly concerned • … or.
and what the best • … en Are the most tenderly concerned • … or.
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And this is the chief thing, which • … mong men of any Principles, disputes • … he Bounds of Charity:
And this is the chief thing, which • … mong men of any Principles, disputes • … he Bounds of Charity:
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For as for • … hose stupid Brutes, who love Money only to look on,
For as for • … hose stupid Brutus's, who love Money only to look on,
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or to count their Bags and Securities, without suffering themselves, or any body else, to use it, they are not fit to be named:
or to count their Bags and Securities, without suffering themselves, or any body Else, to use it, they Are not fit to be nam:
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For I can hardly reckon them among reasonable Creatures.
For I can hardly reckon them among reasonable Creatures.
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But men's Care of themselves, and of their Wives and Children (not to descend at present to other Relations, which may come within the compass of Charity,
But men's Care of themselves, and of their Wives and Children (not to descend At present to other Relations, which may come within the compass of Charity,
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though of a nearer and more sacred Obligation) is thought a very Prudent and Reasonable Consideration in this Case, and indeed is so;
though of a nearer and more sacred Obligation) is Thought a very Prudent and Reasonable Consideration in this Case, and indeed is so;
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for there is a great deal of Truth and Reason in that common Saying, rightly understood, That Charity begins at Home.
for there is a great deal of Truth and Reason in that Common Saying, rightly understood, That Charity begins At Home.
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The great Controversy then is between our Love to our Selves, our Wives and Children; and Charity to the Poor.
The great Controversy then is between our Love to our Selves, our Wives and Children; and Charity to the Poor.
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Now there is no Dispute, but the First must have the Preference; but yet Charity to the Poor must have its Place also:
Now there is no Dispute, but the First must have the Preference; but yet Charity to the Poor must have its Place also:
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And then the only Question is, In what Proportion this must be? And that is a very hard Question,
And then the only Question is, In what Proportion this must be? And that is a very hard Question,
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if you put it in Arithmetick, for I can name no Proportion; nor has our Saviour thought fit to name any:
if you put it in Arithmetic, for I can name no Proportion; nor has our Saviour Thought fit to name any:
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But, as I observed to you before, True Charity will assign a just Proportion to it self:
But, as I observed to you before, True Charity will assign a just Proportion to it self:
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For a true Charitable Mind will spare what it reasonably can, and never below the Proportion of Charity;
For a true Charitable Mind will spare what it reasonably can, and never below the Proportion of Charity;
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and will spare more or less, according to the Degrees of its Charity.
and will spare more or less, according to the Degrees of its Charity.
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I must be forced to represent this in short to you, that I may not be tedious.
I must be forced to represent this in short to you, that I may not be tedious.
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That Love we have for our selves, and for our Natural Dependents, will generally secure us against exceeding the Proportions of Charity, that there is seldom any Danger on that side.
That Love we have for our selves, and for our Natural Dependents, will generally secure us against exceeding the Proportions of Charity, that there is seldom any Danger on that side.
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On the other hand, if we have a true Charitable Mind, and a sincere Compassion for the Sufferings of others, we shall certainly do what we our selves, considering our Circumstances,
On the other hand, if we have a true Charitable Mind, and a sincere Compassion for the Sufferings of Others, we shall Certainly do what we our selves, considering our circumstances,
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and what all Charitable men who know our Circumstances, will call Charity.
and what all Charitable men who know our circumstances, will call Charity.
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But then, the more Intense and Fervent our Charity is, this will still increase the Proportion,
But then, the more Intense and Fervent our Charity is, this will still increase the Proportion,
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and sometimes to such Heights, as can hardly escape the • … ensure of Affectation and Folly:
and sometime to such Heights, as can hardly escape the • … ensure of Affectation and Folly:
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And • … ere it not for the Interposition of the • … ivine Providence, might sometimes • … rove very fatal to themselves and their • … amilies.
And • … ere it not for the Interposition of the • … ivine Providence, might sometime • … rove very fatal to themselves and their • … amilies.
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As to give you the Account • … f this in short;
As to give you the Account • … f this in short;
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There are Two things • … bsolutely necessary to dispose men to • … ive Liberally:
There Are Two things • … bsolutely necessary to dispose men to • … ive Liberally:
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A just Sense of the Miseries of others; and a true Judgment of our own Abilities. As for the First:
A just Sense of the Misery's of Others; and a true Judgement of our own Abilities. As for the First:
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A Charitable Mind is very easy to receive the Impressions of Charity; and the more charitably it is disposed, still the more easy.
A Charitable Mind is very easy to receive the Impressions of Charity; and the more charitably it is disposed, still the more easy.
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Every pitiable Object moves and affects such men, and they are no more able to resist the Silent Oratory of meager Looks, naked Backs,
Every pitiable Object moves and affects such men, and they Are no more able to resist the Silent Oratory of meager Looks, naked Backs,
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and hungry Bellies (were they not sometimes harden'd by Cheats and Vagabonds) than to deny themselves what is Necessary to Life:
and hungry Bellies (were they not sometime hardened by Cheats and Vagabonds) than to deny themselves what is Necessary to Life:
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Much less can they deny any known and unquestioned Charity;
Much less can they deny any known and unquestioned Charity;
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for since Charitable they are, and Acts of Charity they will do, they are very glad to know how to dispose of their Charity, to do that Good which they intend by it.
for since Charitable they Are, and Acts of Charity they will do, they Are very glad to know how to dispose of their Charity, to do that Good which they intend by it.
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A soft and tender Mind, which feels the Sufferings of others, and suffers with them, is the true Temper and Spirit of Charity;
A soft and tender Mind, which feels the Sufferings of Others, and suffers with them, is the true Temper and Spirit of Charity;
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and Nature prompts us to ease those Sufferings, which we feel:
and Nature prompts us to ease those Sufferings, which we feel:
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This makes us so ready to supply our own Wants, because we have a quick and smart Sense of them;
This makes us so ready to supply our own Wants, Because we have a quick and smart Sense of them;
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and the Christian Sympathy and fellow-feeling of Charity, will proportionably incline us to relieve our Suffering Brethren,
and the Christian sympathy and fellow-feeling of Charity, will proportionably incline us to relieve our Suffering Brothers,
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when we feel in our selves what it is they suffer. An inward Principle is more powerful than all external Arguments;
when we feel in our selves what it is they suffer. an inward Principle is more powerful than all external Arguments;
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and Sense and Feeling is this Principle; and Charity is this Sense.
and Sense and Feeling is this Principle; and Charity is this Sense.
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Thus as for Proportions, a Charitable Mind sets no other Bounds to its Charity, but only Ability;
Thus as for Proportions, a Charitable Mind sets no other Bounds to its Charity, but only Ability;
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that the only Question is, Whether we can spare any thing from our selves and Families;
that the only Question is, Whither we can spare any thing from our selves and Families;
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and what we can spare? Now when Charity is the judge of this, it is always a favourable Judge on the side of the Poor and Miserable,
and what we can spare? Now when Charity is the judge of this, it is always a favourable Judge on the side of the Poor and Miserable,
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and always the more favourable Judge, the greater the Charity is: It will teach us to think, That we want less, and consequently can spare more,
and always the more favourable Judge, the greater the Charity is: It will teach us to think, That we want less, and consequently can spare more,
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when we consider how much others want: At least it will teach us to abate of what we do not want;
when we Consider how much Others want: At least it will teach us to abate of what we do not want;
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of all Idle and Superfluous Expences; of all needless Pomp and Ceremony, which is more than our Station and Character requires;
of all Idle and Superfluous Expenses; of all needless Pomp and Ceremony, which is more than our Station and Character requires;
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and it is incredible to think what an inexhausted Fund this would be for Charity:
and it is incredible to think what an inexhausted Fund this would be for Charity:
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Did we truly estimate our own Wants, rectify our Expences, and set just Bounds to our Desires, many of us would soon find, that we have a great deal to spare:
Did we truly estimate our own Wants, rectify our Expenses, and Set just Bounds to our Desires, many of us would soon find, that we have a great deal to spare:
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And nothing will so effectually do this, as Charity; and therefore Charity is the best Rule and Measure to it self.
And nothing will so effectually do this, as Charity; and Therefore Charity is the best Rule and Measure to it self.
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So that there is no great occasion to dispute Proportions; let us learn to be Charitable, and Charity will teach us what to give.
So that there is no great occasion to dispute Proportions; let us Learn to be Charitable, and Charity will teach us what to give.
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Every man can tell when another is Charitable; and a Charitable man can tell when he himself is so;
Every man can tell when Another is Charitable; and a Charitable man can tell when he himself is so;
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and as our Charity increases, so we shall abound in the Fruits of Charity; for the more we love, the more liberally we shall give.
and as our Charity increases, so we shall abound in the Fruits of Charity; for the more we love, the more liberally we shall give.
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This is not to leave what we will give to Charitable Uses, to our own free Choice,
This is not to leave what we will give to Charitable Uses, to our own free Choice,
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as a Trial of our Ingenuity, as some represent it:
as a Trial of our Ingenuity, as Some represent it:
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For had this been the Case, there should have been some Proportion fixt, less than which we should not give,
For had this been the Case, there should have been Some Proportion fixed, less than which we should not give,
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though we might give as much more as we pleased; for otherwise nothing is matter of strict Duty, but all is left to Ingenuity;
though we might give as much more as we pleased; for otherwise nothing is matter of strict Duty, but all is left to Ingenuity;
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which is so far from being true, that there is not a more necessary Duty in all Religion than Charity;
which is so Far from being true, that there is not a more necessary Duty in all Religion than Charity;
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and even the greatest Degrees and Heights of Charity, are all Duty:
and even the greatest Degrees and Heights of Charity, Are all Duty:
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For we are commanded to be Charitable, and to aim at the highest Degrees of Charity;
For we Are commanded to be Charitable, and to aim At the highest Degrees of Charity;
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and the Proportion of giving is referred to the Principle, and included in the Degrees of Charity;
and the Proportion of giving is referred to the Principle, and included in the Degrees of Charity;
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such a Proportion as such a Degree of Charity will give, is as much a strict Duty as such a Degree of Charity is.
such a Proportion as such a Degree of Charity will give, is as much a strict Duty as such a Degree of Charity is.
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The very nature of Charity proves that thus it is, and that it can't be otherwise.
The very nature of Charity Proves that thus it is, and that it can't be otherwise.
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For meerly to give, or not to give; to give more or less, is no certain proof of a charitable, or uncharitable Man;
For merely to give, or not to give; to give more or less, is no certain proof of a charitable, or uncharitable Man;
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how liberally soever we give, we are not charitable, unless we give from a Principle of Charity,
how liberally soever we give, we Are not charitable, unless we give from a Principle of Charity,
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and our Charity be as great as our Gift.
and our Charity be as great as our Gift.
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So that had God prescribed how much every Man must give to the Poor, they might have observed this proportion of Giving without any Charity,
So that had God prescribed how much every Man must give to the Poor, they might have observed this proportion of Giving without any Charity,
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and then such Gifts as these had been no acts of Charity, when the Gift and the Charity was parted:
and then such Gifts as these had been no acts of Charity, when the Gift and the Charity was parted:
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But a Charitable Man will give, and will give in proportion to the degrees of his Charity,
But a Charitable Man will give, and will give in proportion to the Degrees of his Charity,
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and therefore Charity, and the encrease of Charity, is the only proper object of Command; for he will give liberally, who loves much;
and Therefore Charity, and the increase of Charity, is the only proper Object of Command; for he will give liberally, who loves much;
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and the proportion of giving is commanded in the degrees of Charity, which alone can prescribe,
and the proportion of giving is commanded in the Degrees of Charity, which alone can prescribe,
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and will observe a just proportion. Let no Man then enquire, how much he must give;
and will observe a just proportion. Let no Man then inquire, how much he must give;
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the proper enquiry is, how much he must love.
the proper enquiry is, how much he must love.
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Let no man satisfy himself with some small trifling Presents, which bear no proportion to what he has, upon pretence that God has prescribed no proportion of giving;
Let no man satisfy himself with Some small trifling Presents, which bear no proportion to what he has, upon pretence that God has prescribed no proportion of giving;
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but let him ask himself, Whether, in his own Conscience, what he gives, bears any proportion to that love and charity to the poor and miserable, which God requires:
but let him ask himself, Whither, in his own Conscience, what he gives, bears any proportion to that love and charity to the poor and miserable, which God requires:
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and let him remember, that though God has not fixt the proportions of giving, he requires great degrees of Charity;
and let him Remember, that though God has not fixed the proportions of giving, he requires great Degrees of Charity;
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and though Men may give liberally without Charity, yet not to give in some due proportion, is a certain sign of want of Charity,
and though Men may give liberally without Charity, yet not to give in Some due proportion, is a certain Signen of want of Charity,
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when there wants no ability to give.
when there Wants no ability to give.
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Give me leave to observe by the way, that what I have now said of Charity, is true of all other Christian Graces and Virtues;
Give me leave to observe by the Way, that what I have now said of Charity, is true of all other Christian Graces and Virtues;
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that it is the principle, which both must and will give laws and measures to the external acts of such Graces and Virtues:
that it is the principle, which both must and will give laws and measures to the external acts of such Graces and Virtues:
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As to instance at present only in the Acts of Religious Worship, the measures and proportions of which are as much disputed,
As to instance At present only in the Acts of Religious Worship, the measures and proportions of which Are as much disputed,
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and no more determined and limited by the Laws of our Saviour, than those of Charity:
and no more determined and limited by the Laws of our Saviour, than those of Charity:
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We are commanded to fast, and pray, and to communicate at the Lord's Table, and to read and meditate on the Holy Scriptures,
We Are commanded to fast, and pray, and to communicate At the Lord's Table, and to read and meditate on the Holy Scriptures,
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and such other acts of Religion;
and such other acts of Religion;
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but we are not told, how often we must fast and pray, and receive the Lord's Supper,
but we Are not told, how often we must fast and pray, and receive the Lord's Supper,
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nor how much time we must spend in our publick or private Devotions;
nor how much time we must spend in our public or private Devotions;
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for though all the publick Exercises of Religion must be regulated by the publick Authority of the Church;
for though all the public Exercises of Religion must be regulated by the public authority of the Church;
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which as to time and place, and other external circumstances, is the safest rule;
which as to time and place, and other external Circumstances, is the Safest Rule;
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yet our private Devotions are free, and both publick and private Devotions have a great latitude;
yet our private Devotions Are free, and both public and private Devotions have a great latitude;
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and thus as it is in the case of Charity, some men think, they can never spend time enough in the publick and private • … xercises of Religion;
and thus as it is in the case of Charity, Some men think, they can never spend time enough in the public and private • … exercises of Religion;
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and others • … hink a very little will serve the turn, • … nd any trifling pretence is sufficient to • … xcuse them from their Closets,
and Others • … hink a very little will serve the turn, • … and any trifling pretence is sufficient to • … xcuse them from their Closets,
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or the Church, and especially from the Lord's Table.
or the Church, and especially from the Lord's Table.
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And the resolution of this is the same, • … s in the case of Charity;
And the resolution of this is the same, • … s in the case of Charity;
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We are commanded to be devout Worshippers of God, and the true spirit of Devotion • … aturally prescribes the external mea• … ures and proportions.
We Are commanded to be devout Worshippers of God, and the true Spirit of Devotion • … aturally prescribes the external mea• … ures and proportions.
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Devout minds, who have a true sense of God, and of their constant dependance on him;
Devout minds, who have a true sense of God, and of their constant dependence on him;
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That they owe all temporal and spiritual Blessings to him, and daily need the pardon of their Sins, the ptotection of his Providence,
That they owe all temporal and spiritual Blessings to him, and daily need the pardon of their Sins, the ptotection of his Providence,
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and the supplies of his Grace, will never fail to worship God, whom they inwardly reverence and adore;
and the supplies of his Grace, will never fail to worship God, whom they inwardly Reverence and adore;
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and as our devout sense of God encreases in strength and vigour, the external expressions of devotion will be more frequent, more lively and affecting;
and as our devout sense of God increases in strength and vigour, the external expressions of devotion will be more frequent, more lively and affecting;
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for nature will exert it self, and will exert it self in proportion to its strength and vigour. But to return.
for nature will exert it self, and will exert it self in proportion to its strength and vigour. But to return.
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3. The third thing I proposed, I must at present wave;
3. The third thing I proposed, I must At present wave;
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that where there is a willing mind, with a fit proportion, according to our abilities, (which,
that where there is a willing mind, with a fit proportion, according to our abilities, (which,
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as you have heard, there will be, where there is a truly willing and charitable mind) whether it be more or less that we give, it is equally acceptable to God.
as you have herd, there will be, where there is a truly willing and charitable mind) whither it be more or less that we give, it is equally acceptable to God.
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Such a man is accepted according to what he hath, not according to what he hath not;
Such a man is accepted according to what he hath, not according to what he hath not;
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and indeed there is no great occasion to insist on it;
and indeed there is no great occasion to insist on it;
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for it is self-evident, that God will not exact that from us, which we have not.
for it is self-evident, that God will not exact that from us, which we have not.
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Only we must observe, that this does not excuse any man from Charity, though he have nothing to give;
Only we must observe, that this does not excuse any man from Charity, though he have nothing to give;
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he must have a willing charitable mind to make him accepted;
he must have a willing charitable mind to make him accepted;
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nor does it excuse those from Charity, who have but little to give, for they must give according to what they have:
nor does it excuse those from Charity, who have but little to give, for they must give according to what they have:
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nor does it excuse those, who have nothing to give, from other acts of Charity, which require the giving nothing,
nor does it excuse those, who have nothing to give, from other acts of Charity, which require the giving nothing,
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and a great many such acts of real charity there are, which poor people may do for each other,
and a great many such acts of real charity there Are, which poor people may do for each other,
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though they have not a penny in their purse.
though they have not a penny in their purse.
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But it is time now to turn my Discourse to the proper business of this great Solemnity.
But it is time now to turn my Discourse to the proper business of this great Solemnity.
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Publick Charities are always reckoned amongst the greatest Ornaments of any Country, and make up the most lovely and charming part of their Characters:
Public Charities Are always reckoned among the greatest Ornament of any Country, and make up the most lovely and charming part of their Characters:
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Stately and magnificent Buildings shew great Art, and great Riches, and a gallant and noble Genius,
Stately and magnificent Buildings show great Art, and great Riches, and a gallant and noble Genius,
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but great Charities have something divine, and strike the Mind with a Religious Veneration.
but great Charities have something divine, and strike the Mind with a Religious Veneration.
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There may be much more magnificent Shows than this Day's Procession, but none which affect wise and good Men with a sincerer Pleasure:
There may be much more magnificent Shows than this Day's Procession, but none which affect wise and good Men with a sincerer Pleasure:
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To follow a great number of Orphans in the mean but decent Dress of Charity, singing the Praises of God,
To follow a great number of Orphans in the mean but decent Dress of Charity, singing the Praises of God,
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and praying for their Benefactors, is beyond all the Roman Triumphs, however adorned with a pompous Equipage,
and praying for their Benefactors, is beyond all the Roman Triumphos, however adorned with a pompous Equipage,
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and great numbers of Royal Slaves.
and great numbers of Royal Slaves.
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These present us with nothing but the miserable Spectacles of Spoil and Rapine, the uncertain Changes and Vi• … issitudes of Fortune, the lamentable Fate of conquered Princes and People,
These present us with nothing but the miserable Spectacles of Spoil and Rapine, the uncertain Changes and Vi• … issitudes of Fortune, the lamentable Fate of conquered Princes and People,
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and the Pride and Insolence of Conquerors;
and the Pride and Insolence of Conquerors;
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but here are the Triumphs of a generous Goodness and divine Charity, Triumphs without Blood and Spoil, without Slaves and Captives,
but Here Are the Triumphos of a generous goodness and divine Charity, Triumphos without Blood and Spoil, without Slaves and Captives,
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unless redeem'd Slaves, rescued from the Jaws of Poverty, and all the Injuries and Miseries of a ruined Fortune:
unless redeemed Slaves, rescued from the Jaws of Poverty, and all the Injuries and Misery's of a ruined Fortune:
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That to me this great City, and this honourable Train, never looks greater than in this humble Pomp. A Pomp not for Vanity and Ostentation,
That to me this great city, and this honourable Train, never looks greater than in this humble Pomp. A Pomp not for Vanity and Ostentation,
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but to endear and recommend Charity, by shewing the visible and blessed Fruits of it:
but to endear and recommend Charity, by showing the visible and blessed Fruits of it:
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and to the same End, I must give you an account of the present State of these publick Charities. The Report was here Read.
and to the same End, I must give you an account of the present State of these public Charities. The Report was Here Read.
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THAT these are all great Charities I need not tell you;
THAT these Are all great Charities I need not tell you;
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indeed all so great, that it is hard to know, to which to give the Preference,
indeed all so great, that it is hard to know, to which to give the Preference,
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and what occasion all these Charities have of fresh, liberal and constant Supplies, the Report acquaints you.
and what occasion all these Charities have of fresh, liberal and constant Supplies, the Report acquaints you.
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But I cannot pass over one thing I observe in this Report, and which, I fear many necessitous People feel, that there have been no Orphans taken into Christ's Hospital this Year,
But I cannot pass over one thing I observe in this Report, and which, I Fear many necessitous People feel, that there have been no Orphans taken into Christ's Hospital this Year,
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nor, as I remember, for two Years last past.
nor, as I Remember, for two years last passed.
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I do not mention this by way of Reflection, as any fault in the administration and government,
I do not mention this by Way of Reflection, as any fault in the administration and government,
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but to put you in mind how much that excellent Foundation needs your Supply;
but to put you in mind how much that excellent Foundation needs your Supply;
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and though I do not love to compare Charities, they being all of great use and necessity in their kind,
and though I do not love to compare Charities, they being all of great use and necessity in their kind,
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yet I think this Foundation has something to plead for it self beyond any other.
yet I think this Foundation has something to plead for it self beyond any other.
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A helpless Age, destitute of Friends, • … nd all means of Support will plead • … or it self without saying any thing: • … t is a pitiable Sight to see poor • … nnocent Children turned helpless in• … o the wide World to starve,
A helpless Age, destitute of Friends, • … and all means of Support will plead • … or it self without saying any thing: • … tO is a pitiable Sighed to see poor • … nnocent Children turned helpless in• … oh the wide World to starve,
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or beg, or steal, or to suffer all imaginable Difficulties and Necessities at home:
or beg, or steal, or to suffer all imaginable Difficulties and Necessities At home:
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without Education, without Government or Discipline, without being used • … o labour, or taught any honest way of living;
without Education, without Government or Discipline, without being used • … oh labour, or taught any honest Way of living;
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which, as they grow up, • … mproves into a Habit of Idleness, and that betrays them to all degrees and kinds of Wickedness, trains them up to the Gallows,
which, as they grow up, • … mproves into a Habit of Idleness, and that betrays them to all Degrees and Kinds of Wickedness, trains them up to the Gallows,
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or fills our other Hospitals with Vagrants and miserable People.
or fills our other Hospitals with Vagrants and miserable People.
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There is nothing, which all wise Common-wealths have been more concerned for, than the Education of Children, which proves a great Support,
There is nothing, which all wise Commonwealths have been more concerned for, than the Education of Children, which Proves a great Support,
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and gives great Ease and Security to any Government, by breeding up useful Members of it:
and gives great Ease and Security to any Government, by breeding up useful Members of it:
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So that this is a Charity, which would in a great measure make some other Chariti• … less needful;
So that this is a Charity, which would in a great measure make Some other Chariti• … less needful;
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and it is certainly a greater Charity to prevent the Miseries of Mankind, than to relieve them.
and it is Certainly a greater Charity to prevent the Misery's of Mankind, than to relieve them.
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This is a Charity wherein every Member of this great City, is most nearly concerned, because they and no others have a right to it.
This is a Charity wherein every Member of this great city, is most nearly concerned, Because they and not Others have a right to it.
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It is a provision for their Posterity, against a• … the sudden Strokes of Fortune, whic• … no Man can be secured from;
It is a provision for their Posterity, against a• … the sudden Strokes of Fortune, whic• … no Man can be secured from;
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Here it is that Families, which are unexpectedly ruined by the uncertain Chances of Trade may be raised again by Charity;
Here it is that Families, which Are unexpectedly ruined by the uncertain Chances of Trade may be raised again by Charity;
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at least, by th• … Vertue and Industry, which their Education teaches them, and those fair Advantages, with which, according to their several Capacities, they are placed in the World;
At least, by th• … Virtue and Industry, which their Education Teaches them, and those fair Advantages, with which, according to their several Capacities, they Are placed in the World;
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they have a new Opportunity given them of trying a better Fortune, or rather 〈 ◊ 〉 more propitious Providence.
they have a new Opportunity given them of trying a better Fortune, or rather 〈 ◊ 〉 more propitious Providence.
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So that every Citizen is concern'd to promote and enlarge this Charity ▪ because no Man knows who shall want it, 〈 ◊ 〉 not for his Children,
So that every Citizen is concerned to promote and enlarge this Charity ▪ Because no Man knows who shall want it, 〈 ◊ 〉 not for his Children,
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yet for his Grand-children, or remoter Descendents;
yet for his Grandchildren, or Remoter Descendents;
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and possibly to Men, who are • … sible of the uncertain Changes of • … e World,
and possibly to Men, who Are • … sible of the uncertain Changes of • … e World,
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and have a religious Re• … rence for the Divine Providence, it • … ould be no mean Argument to pro• … ote this Charity, were Care taken • … at the Descendents of Benefactors, ever they should want this Cha• … ty, should certainly have it.
and have a religious Re• … rence for the Divine Providence, it • … ould be no mean Argument to pro• … ote this Charity, were Care taken • … At the Descendents of Benefactors, ever they should want this Cha• … ty, should Certainly have it.
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It is certainly for the Honour of his great City to make the best • … rovision it can for the Children of • … nfortunate Citizens;
It is Certainly for the Honour of his great city to make the best • … rovision it can for the Children of • … nfortunate Citizens;
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and those on whom Providence has smil'd, while • … hey have seen their Neighbours ship• … rack'd by such unavoidable Acci• … ents as no Prudence or Conduct • … ould escape, cannot make a more proper Acknowledgment of the Di• … ine Goodness than this.
and those on whom Providence has smiled, while • … heigh have seen their Neighbours ship• … racked by such unavoidable Acci• … ents as no Prudence or Conduct • … ould escape, cannot make a more proper Acknowledgment of the Di• … ine goodness than this.
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I shall add but one thing more of • … his nature. This is the only Charity which is most likely to raise a Fund of Charity:
I shall add but one thing more of • … his nature. This is the only Charity which is most likely to raise a Fund of Charity:
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Among such great Numbers as have their Education in this place, there have been, and we may reasonably hope there always will be, not a few, who will raise their Fortunes in the World,
Among such great Numbers as have their Education in this place, there have been, and we may reasonably hope there always will be, not a few, who will raise their Fortune's in the World,
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and remember their Beginning was Charity.
and Remember their Beginning was Charity.
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I'm sure such Men ought to do so, and then such an Hospital as this, may help to support and enlarge it self,
I'm sure such Men ought to do so, and then such an Hospital as this, may help to support and enlarge it self,
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and in time raise new Hospitals, for new Colonies of Charity.
and in time raise new Hospitals, for new Colonies of Charity.
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But while I plead for Christ's Hospital, I would not be thought to divert the whole current of Charity into this one Channel;
But while I plead for Christ's Hospital, I would not be Thought to divert the Whole current of Charity into this one Channel;
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as things now are, there is absolute necessity of other Charities:
as things now Are, there is absolute necessity of other Charities:
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the Sick, Diseased, and Maimed, are great Objects of Charity, especially Soldiers and Sea-men, who venture their Lives,
the Sick, Diseased, and Maimed, Are great Objects of Charity, especially Soldiers and Seamen, who venture their Lives,
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and lose their Health and their Limbs in the service of their Country, to defend our Fortunes, Liberties, Lives and Religion.
and loose their Health and their Limbs in the service of their Country, to defend our Fortune's, Liberties, Lives and Religion.
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There is none of us, but would think it a very poor Recompence for the loss of Health and Limbs, to be cured upon Charity;
There is none of us, but would think it a very poor Recompense for the loss of Health and Limbs, to be cured upon Charity;
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it is certainly the least that we can do for them;
it is Certainly the least that we can do for them;
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so very little, that if it be Charity to do it, it is Barbarity to deny it,
so very little, that if it be Charity to do it, it is Barbarity to deny it,
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and that is but a very small degree of Charity, which is but one remove from Barbarity it self.
and that is but a very small degree of Charity, which is but one remove from Barbarity it self.
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As for other sick, and diseased, and lame People, who cannot be at the charge of a Cure, where Sickness, • … isability,
As for other sick, and diseased, and lame People, who cannot be At the charge of a Cure, where Sickness, • … isability,
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and Poverty meet, this • … akes them double Objects of Cha• … ty, especially as it often happens when these Disabilities fall upon the • … dustrious, who before supported • … hemselves and their Families by ho• … est Labours without Charity.
and Poverty meet, this • … akes them double Objects of Cha• … ty, especially as it often happens when these Disabilities fallen upon the • … dustrious, who before supported • … hemselves and their Families by ho• … est Labours without Charity.
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Nay, as for those, who may be just• … y thought the least Objects of Cha• … ity, the wicked and vicious, who • … eap the deserved fruits of their own Wickedness, I am sure, they are the Objects of the greatest Pity,
Nay, as for those, who may be just• … y Thought the least Objects of Cha• … City, the wicked and vicious, who • … eap the deserved fruits of their own Wickedness, I am sure, they Are the Objects of the greatest Pity,
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because this Life will not end their Miseries;
Because this Life will not end their Misery's;
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and if we can prolong their Lives here to save their Souls it will be Charity indeed,
and if we can prolong their Lives Here to save their Souls it will be Charity indeed,
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and what Effect the sense of their Wickedness and Sufferings, and the Grace of God may have upon them, no Man can tell.
and what Effect the sense of their Wickedness and Sufferings, and the Grace of God may have upon them, no Man can tell.
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As for distracted Persons, I believe, no Man, who considers what a Blessing Reason and Understanding is,
As for distracted Persons, I believe, no Man, who considers what a Blessing Reason and Understanding is,
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and what a Misery the want of it is, can think of them without the most sensible Compassion:
and what a Misery the want of it is, can think of them without the most sensible Compassion:
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I think all other Evils whatsoever are to be preferred before it, and therefore to restore them to their Senses again, which we hear by the Blessing of God is often done,
I think all other Evils whatsoever Are to be preferred before it, and Therefore to restore them to their Senses again, which we hear by the Blessing of God is often done,
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or however to keep them from doing themselves, or others any Injury, and to preserve human Nature from that Contempt, which such publick Spectacles expose it to, is a very extraordinary Charity.
or however to keep them from doing themselves, or Others any Injury, and to preserve human Nature from that Contempt, which such public Spectacles expose it to, is a very extraordinary Charity.
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Now all this shews, that a charitable Man need not be at any great loss how to dispose of his Charity;
Now all this shows, that a charitable Man need not be At any great loss how to dispose of his Charity;
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here are too many very proper Objects of Charity, (if God so pleased) and we ought to be very thankful to God, that we our selves are not in the number;
Here Are too many very proper Objects of Charity, (if God so pleased) and we ought to be very thankful to God, that we our selves Are not in the number;
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for it is more blessed to give, than to receive.
for it is more blessed to give, than to receive.
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But then the great numbers of miserable People, who in several kinds want our Charity, is a very powerful Argument to greater Liberality and Bounty.
But then the great numbers of miserable People, who in several Kinds want our Charity, is a very powerful Argument to greater Liberality and Bounty.
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For this I must add to what I have already said concerning the measures and proportions of Charity;
For this I must add to what I have already said Concerning the measures and proportions of Charity;
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that a truly charitable Mind will encrease its Proportions according to present Wants;
that a truly charitable Mind will increase its Proportions according to present Wants;
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will sometimes abridge it self even in the Conveniences of Life to supply great and pressing Necessities;
will sometime abridge it self even in the Conveniences of Life to supply great and pressing Necessities;
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for a great Love will not only spare, what it easily can, but when there is great reason for it, will deny it self to do good.
for a great Love will not only spare, what it Easily can, but when there is great reason for it, will deny it self to do good.
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And here I intended to have represented to you our Apostles Arguments for a liberal and bountiful Charity;
And Here I intended to have represented to you our Apostles Arguments for a liberal and bountiful Charity;
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but I fear I have already too much trespassed;
but I Fear I have already too much trespassed;
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and where there is a willing Mind, so many and so great Objects of Charity, are themselves very pressing Arguments.
and where there is a willing Mind, so many and so great Objects of Charity, Are themselves very pressing Arguments.
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And therefore as the Apostle endeavours to inspire his Corinthians with an holy Emulation of the Zeal and Forwardness of the Churches of Macedonia, how that in a great trial of affliction, the abundance of their joy,
And Therefore as the Apostle endeavours to inspire his Corinthians with an holy Emulation of the Zeal and Forwardness of the Churches of Macedonia, how that in a great trial of affliction, the abundance of their joy,
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and their deep poverty, abounded unto the riches of their liberality; and their deep poverty, abounded unto the riches of their liberality;
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so I shall only desire you to emulate the great Examples of past and present times,
so I shall only desire you to emulate the great Examples of past and present times,
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and that you would set as great Examples for times to come.
and that you would Set as great Examples for times to come.
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If any thing deserves our Emulation, great and generous Charities do, which are a resemblance and imitation of the divine Goodness,
If any thing deserves our Emulation, great and generous Charities doe, which Are a resemblance and imitation of the divine goodness,
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than which nothing can more endear us to God or Man: We owe all our present Foundations to Royal Bounty and private Charities;
than which nothing can more endear us to God or Man: We owe all our present Foundations to Royal Bounty and private Charities;
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and thanks be to God, our present Age, as bad as it is, is not without some great Examples;
and thanks be to God, our present Age, as bad as it is, is not without Some great Examples;
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and though true Virtue is void of the Pride, and Vanity, and Envy, and Jealousies of Earthly Rivals,
and though true Virtue is void of the Pride, and Vanity, and Envy, and Jealousies of Earthly Rivals,
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yet it fires at great Examples, and is ashamed to be out-done by Equals in love to God or Men;
yet it fires At great Examples, and is ashamed to be outdone by Equals in love to God or Men;
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especially when the Honour of the Church, whereof they are Members, and the Religion, which they profess, is concerned.
especially when the Honour of the Church, whereof they Are Members, and the Religion, which they profess, is concerned.
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It is well known how many pious and charitable Foundations are owing to Popish Superstition;
It is well known how many pious and charitable Foundations Are owing to Popish Superstition;
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they hoped to expiate their Sins, and to merit Heaven by their good Works, and in this hope,
they hoped to expiate their Sins, and to merit Heaven by their good Works, and in this hope,
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and this perswasion, they did a very great many.
and this persuasion, they did a very great many.
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We understand better than to think of meriting any thing of God, much less of purchasing a liberty of sinning, by Acts of Charity;
We understand better than to think of meriting any thing of God, much less of purchasing a liberty of sinning, by Acts of Charity;
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but if those great Rewards which are promised to Charity, and which we profess to believe, will not make us charitable, without the Opinion of Merit and Satisfaction:
but if those great Rewards which Are promised to Charity, and which we profess to believe, will not make us charitable, without the Opinion of Merit and Satisfaction:
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Charity is so great and excellent a Vertue, and so very useful to Mankind, that at least thus far Popery will be thought the better Religion;
Charity is so great and excellent a Virtue, and so very useful to Mankind, that At least thus Far Popery will be Thought the better Religion;
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and therefore as the Apostle argues, As ye abound in every thing, in faith, and utterance,
and Therefore as the Apostle argues, As you abound in every thing, in faith, and utterance,
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and knowledge, and all diligence, and in your love to us, see that ye abound in this grace also: and knowledge, and all diligence, and in your love to us, see that you abound in this grace also:
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As we have a more Orthodox Faith, a clearer and a distincter Knowledge, and a purer Worship,
As we have a more Orthodox Faith, a clearer and a distincter Knowledge, and a Purer Worship,
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than the Church of Rome, let us excel in Charity too, and convince the World, that to renounce Popery, is not to renounce good Works.
than the Church of Rome, let us excel in Charity too, and convince the World, that to renounce Popery, is not to renounce good Works.
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SERMON X. Preach'd before the Right Honourable the Lord-Mayor and Court of Aldermen at Guild-hall Chappel, on Sunday, April 25. 1697. Coloss. II. 8.
SERMON X. Preached before the Right Honourable the Lord-mayor and Court of Aldermen At Guild-hall Chappel, on Sunday, April 25. 1697. Coloss. II 8.
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Beware lest any man spoil you through Philosophy and vain deceit, after the traditions of men,
Beware lest any man spoil you through Philosophy and vain deceit, After the traditions of men,
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after the Rudiments of the world, and not after Christ.
After the Rudiments of the world, and not After christ.
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HAD St. Paul lived in our Age, it would have required little less than the Courage and Bravery of the Spirit of Martyrdom to have said this:
HAD Saint Paul lived in our Age, it would have required little less than the Courage and Bravery of the Spirit of Martyrdom to have said this:
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And nothing but the Authority of so great an Apostle (which though some Men do not much value,
And nothing but the authority of so great an Apostle (which though Some Men do not much valve,
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yet they dare not openly despise) can skreen those who venture to say i• … after him.
yet they Dare not openly despise) can skreen those who venture to say i• … After him.
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What some Men call Philosophy and Reason (and there is nothing so foolish and absurd which some Men will not call so) is the only thing which those Men adore, who would either have no God,
What Some Men call Philosophy and Reason (and there is nothing so foolish and absurd which Some Men will not call so) is the only thing which those Men adore, who would either have no God,
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or a God and a Religion of their own making.
or a God and a Religion of their own making.
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And what Attempts some have made to undermine all Religion, and others to corrupt and transform the whole Frame of the Christian Religion, upon a Pretence of its contradicting Natural Reason and Philosophy, is too well known to need a Proof.
And what Attempts Some have made to undermine all Religion, and Others to corrupt and transform the Whole Frame of the Christian Religion, upon a Pretence of its contradicting Natural Reason and Philosophy, is too well known to need a Proof.
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That thus it was in his days, and that thus it was likely to be in future Ages, St. Paul was very sensible,
That thus it was in his days, and that thus it was likely to be in future Ages, Saint Paul was very sensible,
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when he gave this Caution to his Colossians; and I'm sure it is as proper a Caution for us,
when he gave this Caution to his colossians; and I'm sure it is as proper a Caution for us,
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as ever it was for any Age since the writing of this Epistle;
as ever it was for any Age since the writing of this Epistle;
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for this vain Pretence to Reason and Philosophy never more prevailed, and never did more mischief to the World.
for this vain Pretence to Reason and Philosophy never more prevailed, and never did more mischief to the World.
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It is an endless and fruitless Task to go about to confute all the absurd Hypotheses and wild inconsistent Reasonings wherewith Men abuse themselves and others:
It is an endless and fruitless Task to go about to confute all the absurd Hypotheses and wild inconsistent Reasonings wherewith Men abuse themselves and Others:
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The Experience of so • … ny Ages wherein Philosophy was in all 〈 ◊ 〉 Glory,
The Experience of so • … ny Ages wherein Philosophy was in all 〈 ◊ 〉 Glory,
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and the several Sects disputed • … d wrangled eternally, without ending • … y one Controversie, gives no great En• … uragement to hope for much this way;
and the several Sects disputed • … worser wrangled eternally, without ending • … y one Controversy, gives no great En• … uragement to hope for much this Way;
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〈 ◊ 〉 least it can never be expected that • … dinary Christians should be better • … structed and confirm'd in the Faith by • … hilosophical Disputes.
〈 ◊ 〉 least it can never be expected that • … dinary Christians should be better • … structed and confirmed in the Faith by • … hilosophical Disputes.
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The Christian Religion has from • … e very Beginning been corrupted by 〈 ◊ 〉 mixture of Philosophy:
The Christian Religion has from • … e very Beginning been corrupted by 〈 ◊ 〉 mixture of Philosophy:
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Thus it was 〈 ◊ 〉 the Apostles days, and thus it has • … een more or less in all Ages of the Church to this day;
Thus it was 〈 ◊ 〉 the Apostles days, and thus it has • … een more or less in all Ages of the Church to this day;
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and the direction the Apostle gives for the security of the Christian Faith, is, Not to dispute such Matters,
and the direction the Apostle gives for the security of the Christian Faith, is, Not to dispute such Matters,
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but to distinguish between Philosophical Disputes, and Matters of Revelation;
but to distinguish between Philosophical Disputes, and Matters of Revelation;
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and to reject all the Pretences of Philosophy, when it does or seems to contradict the Faith of Christ,
and to reject all the Pretences of Philosophy, when it does or seems to contradict the Faith of christ,
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or would make any corrupt Additions to it. Beware lest any man spoil you through Philosophy and vain deceit;
or would make any corrupt Additions to it. Beware lest any man spoil you through Philosophy and vain deceit;
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NONLATINALPHABET, is to make a Prey, or to carry away as a Prey;
, is to make a Prey, or to carry away as a Prey;
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that is, to seduce them from the Christian Faith, or from the P• … rity and Simplicity of it:
that is, to seduce them from the Christian Faith, or from the P• … rity and Simplicity of it:
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Through Philosophy and vain deceit, that is, through the vain deceit of Philosophy, which cheats Men with a flattering but empty appearance; may unsettle weak Minds;Through Philosophy and vain deceit, that is, through the vain deceit of Philosophy, which cheats Men with a flattering but empty appearance; may unsettle weak Minds;
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but cannot lay a sure and solid foundation of Faith;
but cannot lay a sure and solid Foundation of Faith;
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may cheat Men out of their Faith, but when that is done, can give them nothing certain in the room of it:
may cheat Men out of their Faith, but when that is done, can give them nothing certain in the room of it:
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For it is but after the traditions of men, and after the rudiments of this world:
For it is but After the traditions of men, and After the rudiments of this world:
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Some of these Doctrines may possibly plead Prescription, as having been so long received, that no Man knows their Original;
some of these Doctrines may possibly plead Prescription, as having been so long received, that no Man knows their Original;
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or if they have the Authority of some Great Name, yet it is but a Human Authority,
or if they have the authority of Some Great Name, yet it is but a Human authority,
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and they are but the traditions of men; and of Men, who at best had no better Information than from the visible appearances of Nature,
and they Are but the traditions of men; and of Men, who At best had no better Information than from the visible appearances of Nature,
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and their own imperfect Observations, and corrupt or defective Reasonings, after the rudiments of this world:
and their own imperfect Observations, and corrupt or defective Reasonings, After the rudiments of this world:
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And is this an Authority to oppose against the Faith of Christ, which both wants that Divine Confirmation which he gave to his Doctrines,
And is this an authority to oppose against the Faith of christ, which both Wants that Divine Confirmation which he gave to his Doctrines,
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and contradicts them? For they are not after Christ, neither taught by Christ, nor consonant to what he taught.
and contradicts them? For they Are not After christ, neither taught by christ, nor consonant to what he taught.
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These Words might afford great Variety of Discourse;
These Words might afford great Variety of Discourse;
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but I shall confine my self to what is most Usefull, and reduce that into as narrow a compass as I can, by shewing, I.
but I shall confine my self to what is most Useful, and reduce that into as narrow a compass as I can, by showing, I.
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What great need there is of this Caution, To beware lest any man spoil us through Philosophy and vain deceit.
What great need there is of this Caution, To beware lest any man spoil us through Philosophy and vain deceit.
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II. What great reason we have to rejectall these vain Pretences to Philosophy, when they are opposed to the Authority of a Divine Revelation. I.
II What great reason we have to rejectall these vain Pretences to Philosophy, when they Are opposed to the authority of a Divine Revelation. I.
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As for the first of these, Whoever considers what an Enemy these vain Pretences to Philosophy have always been to Religion, will see need enough for this Caution.
As for the First of these, Whoever considers what an Enemy these vain Pretences to Philosophy have always been to Religion, will see need enough for this Caution.
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True Reason, and the true Knowledge of Nature, which is true Philosophy, would certainly direct us to the Acknowledgment and Worship of that Supreme Being who made the World:
True Reason, and the true Knowledge of Nature, which is true Philosophy, would Certainly Direct us to the Acknowledgment and Worship of that Supreme Being who made the World:
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And yet we know, that there never was an Athiest without some Pretence to Philosophy, and generally such loud noisy Pretences too,
And yet we know, that there never was an Atheist without Some Pretence to Philosophy, and generally such loud noisy Pretences too,
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as make ignorant people think them very notable Philosophers, and that tempts some vain empty Persons to affect Atheism, that they may be thought Philosophers.
as make ignorant people think them very notable Philosophers, and that tempts Some vain empty Persons to affect Atheism, that they may be Thought Philosophers.
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That this is vain deceit, all Men must own, who believe there is a God:
That this is vain deceit, all Men must own, who believe there is a God:
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And if it be possible to pretend Philosophy for Atheism it self, it is no great wonder if it be made to patronize Infidelity and Heresy:
And if it be possible to pretend Philosophy for Atheism it self, it is no great wonder if it be made to patronise Infidelity and Heresy:
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But this plainly shews of what dangerous Consequence it is to admit Philosophical Disputes into Religion, which if at any time they may do any service to Religion, much oftner greatly corrupt it,
But this plainly shows of what dangerous Consequence it is to admit Philosophical Disputes into Religion, which if At any time they may do any service to Religion, much oftener greatly corrupt it,
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and shake the very Foundations of it; of which more anon. At present I shall only shew you how the Matter of Fact stands;
and shake the very Foundations of it; of which more anon. At present I shall only show you how the Matter of Fact Stands;
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That most of the Disputes in Religion are nothing else but the Disputes of Philosophy,
That most of thee Disputes in Religion Are nothing Else but the Disputes of Philosophy,
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and therefore according to the Apostolical Command, to be wholly flung out of Religion, and not suffered to affect our Faith one way or other.
and Therefore according to the Apostolical Command, to be wholly flung out of Religion, and not suffered to affect our Faith one Way or other.
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To be a Philosopher and a Christian, to Dispute and to Believe, are two very different things:
To be a Philosopher and a Christian, to Dispute and to Believe, Are two very different things:
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and yet it is very evident, that most of the Arguments against Revelation in general,
and yet it is very evident, that most of the Arguments against Revelation in general,
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and most of the Disputes about the particular Doctrines of Christianity, are no better than this vain deceit of Philosophy; that were the Matters of Faith,
and most of thee Disputes about the particular Doctrines of Christianity, Are no better than this vain deceit of Philosophy; that were the Matters of Faith,
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and the Disputes of Philosophy truly distinguished, this alone would be sufficient to settle the Faith of Christians,
and the Disputes of Philosophy truly distinguished, this alone would be sufficient to settle the Faith of Christians,
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and restore Peace and Unity, at least in the great Fundamentals of Religion, to the Christian World.
and restore Peace and Unity, At least in the great Fundamentals of Religion, to the Christian World.
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1. As to begin with Revelation in general.
1. As to begin with Revelation in general.
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The Books of Moses are the most Ancient, and that considered, the best attested History in the World;
The Books of Moses Are the most Ancient, and that considered, the best attested History in the World;
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the whole Nation of the Iews, whose History he writes, pay the greatest veneration to him;
the Whole nation of the Iews, whose History he writes, pay the greatest veneration to him;
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and if we believe the Matters of Fact which he relates, he was certainly an Inspired Man, who could neither deceive, nor be deceived.
and if we believe the Matters of Fact which he relates, he was Certainly an Inspired Man, who could neither deceive, nor be deceived.
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And it is impossible to have greater Evidence for the Truth and Authenticalness of any Writings, at such a distance of time,
And it is impossible to have greater Evidence for the Truth and Authenticalness of any Writings, At such a distance of time,
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than we have for the Writings of the New Testament; and indeed the Infidels of our Age have very little to say purely against the Credibility of the History;
than we have for the Writings of the New Testament; and indeed the Infidels of our Age have very little to say purely against the Credibility of the History;
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and then one would think, that all their other Objections should come too late, unless they will justifie Pharaoh in disbelieving Moses, and the Scribes and Pharisees in disbelieving our Saviour,
and then one would think, that all their other Objections should come too late, unless they will justify Pharaoh in disbelieving Moses, and the Scribes and Pharisees in disbelieving our Saviour,
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after all the Miracles they did:
After all the Miracles they did:
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For if they will disbelieve Moses and Christ, though they have nothing material to object against the Truth of these Histories;
For if they will disbelieve Moses and christ, though they have nothing material to Object against the Truth of these Histories;
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nothing, which they would allow to be good Objections against any other History;
nothing, which they would allow to be good Objections against any other History;
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they must by the same reason have disbelieved them, though they had seen them do all those great Works which are reported of them in such Credible Histories.
they must by the same reason have disbelieved them, though they had seen them doe all those great Works which Are reported of them in such Credible Histories.
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But whatever the Authority of these Books are, they think they may securely reject them,
But whatever the authority of these Books Are, they think they may securely reject them,
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if they contain any thing which contradicts their Reason and Philosophy, and they find a great many such things to quarrel with:
if they contain any thing which contradicts their Reason and Philosophy, and they find a great many such things to quarrel with:
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They think Moses 's History of the Creation very unphilosophical; That the Story of Eve and the Serpent is an incredible Fiction;
They think Moses is History of the Creation very unphilosophical; That the Story of Eve and the Serpent is an incredible Fiction;
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That the Universal Deluge is absolutely impossible, and irreconcileable with the Principles of Philosophy: and it does not become Philosophers to have recourse to Miracles:
That the Universal Deluge is absolutely impossible, and Irreconcilable with the Principles of Philosophy: and it does not become Philosophers to have recourse to Miracles:
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That what we call Miracles are not the effects of a Divine Power, but may be resolved into Natural Causes;
That what we call Miracles Are not the effects of a Divine Power, but may be resolved into Natural Causes;
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That Inspiration and Prophesy is nothing but natural Enthusiasm, and all the Pretences to Revelation a Cheat and Imposture;
That Inspiration and Prophesy is nothing but natural Enthusiasm, and all the Pretences to Revelation a Cheat and Imposture;
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That Nature teaches us all that we need to know; That there is no other certain knowledge but this;
That Nature Teaches us all that we need to know; That there is no other certain knowledge but this;
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That we are not bound to believe any thing which our own reason cannot grasp and comprehend,
That we Are not bound to believe any thing which our own reason cannot grasp and comprehend,
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and therefore Revelation is perfectly useless;
and Therefore Revelation is perfectly useless;
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and God himself cannot oblige us to believe any thing which does not agree with the Reason of our own Minds, and the Philosophy of Nature.
and God himself cannot oblige us to believe any thing which does not agree with the Reason of our own Minds, and the Philosophy of Nature.
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Those who understand the Mystery of Modern Infidelity, know that these, and such like, are the wise Reasons for which they reject and ridicule all Revealed Religion,
Those who understand the Mystery of Modern Infidelity, know that these, and such like, Are the wise Reasons for which they reject and ridicule all Revealed Religion,
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and endeavour to rob and spoil men of one of the greatest Blessings in the World, a Divine Revelation.
and endeavour to rob and spoil men of one of the greatest Blessings in the World, a Divine Revelation.
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So that Infidelity is resolved into these vain Pretences to Philosophy, that Men will understand how to make, destroy,
So that Infidelity is resolved into these vain Pretences to Philosophy, that Men will understand how to make, destroy,
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and govern the World better than God.
and govern the World better than God.
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2. As these Men oppose Reason and Philosophy to Revelation, so others either deny the fundamental Articles of Christianity for the sake of some Philosophical Difficulties,
2. As these Men oppose Reason and Philosophy to Revelation, so Others either deny the fundamental Articles of Christianity for the sake of Some Philosophical Difficulties,
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or corrupt the Doctrines of Christianity by a mixture of Philosophy.
or corrupt the Doctrines of Christianity by a mixture of Philosophy.
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The Gospel of our Saviour is the plainest Revelation of the Will of God that ever was made to the World;
The Gospel of our Saviour is the Plainest Revelation of the Will of God that ever was made to the World;
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all its Doctrines are easily understood, without Art and Subtilty;
all its Doctrines Are Easily understood, without Art and Subtlety;
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and yet there is not a more nice, intricate, perplext thing in the World, than what some Men have made the Christian Faith:
and yet there is not a more Nicaenae, intricate, perplexed thing in the World, than what Some Men have made the Christian Faith:
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All the Subtil Disputes of Philosophy are brought into the Church;
All the Subtle Disputes of Philosophy Are brought into the Church;
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and Plato and Aristotle are become as great Apostles, as St. Peter, or St. Paul: As to give some few Instances of it;
and Plato and Aristotle Are become as great Apostles, as Saint Peter, or Saint Paul: As to give Some few Instances of it;
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for time will not permit me to discourse it at large.
for time will not permit me to discourse it At large.
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What are the Arian, Socinian, Pelagian Controversies, but meer Philosophical Disputes, with which these Hereticks corrupted the Catholick Faith?
What Are the Arian, Socinian, Pelagian Controversies, but mere Philosophical Disputes, with which these Heretics corrupted the Catholic Faith?
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There is nothing more plain and express in Scripture than the Faith of Father, Son, and Holy Ghost,
There is nothing more plain and express in Scripture than the Faith of Father, Son, and Holy Ghost,
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or the Doctrine of the Trinity in Unity; or the Doctrine of the Trinity in Unity;
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and that great Art and Subtilty which has been used, and to so little purpose, to pervert those Texts of Scripture, wherein this Doctrine is contained, is an evident proof, That this is the plain, natural obvious sense of those Texts,
and that great Art and Subtlety which has been used, and to so little purpose, to pervert those Texts of Scripture, wherein this Doctrine is contained, is an evident proof, That this is the plain, natural obvious sense of those Texts,
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since it requires so much Art and Criticism to put any other sense on them;
since it requires so much Art and Criticism to put any other sense on them;
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and that will not do neither, till men are resolved rather to make any thing of Scripture,
and that will not do neither, till men Are resolved rather to make any thing of Scripture,
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than to find a real Trinity there.
than to find a real Trinity there.
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If then this Faith be so plainly contained in Scripture, what makes all this dispute about it? What makes those, who profess to believe the Scripture,
If then this Faith be so plainly contained in Scripture, what makes all this dispute about it? What makes those, who profess to believe the Scripture,
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so obstinate against this Faith? Truly that which makes some men Infidels, makes others Hereticks, that is, a vain Pretence to Philosophy.
so obstinate against this Faith? Truly that which makes Some men Infidels, makes Others Heretics, that is, a vain Pretence to Philosophy.
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The first Philosophical Dispute is about the Divine Unity: We all own with the Scripture, that there is but one God;
The First Philosophical Dispute is about the Divine Unity: We all own with the Scripture, that there is but one God;
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but we say further, as the Scripture teaches us, That there are Three, Father, Son, and Holy Ghost, each of which is true and perfect God.
but we say further, as the Scripture Teaches us, That there Are Three, Father, Son, and Holy Ghost, each of which is true and perfect God.
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This they say is a Contradiction;
This they say is a Contradiction;
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and if it be so, there is an end of this Faith, for both parts of a Contradiction can't be true:
and if it be so, there is an end of this Faith, for both parts of a Contradiction can't be true:
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But to be Three and One upon different accounts, and in different senses, is no Contradiction;
But to be Three and One upon different accounts, and in different Senses, is no Contradiction;
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for thus three may be One, and One Three;
for thus three may be One, and One Three;
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and this is all the Scripture teaches, or that we profess to believe, whatever the Mystery of this Distinction and Unity be:
and this is all the Scripture Teaches, or that we profess to believe, whatever the Mystery of this Distinction and Unity be:
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But this will not satisfie these Philosophical Wits, unless they can comprehend how Father, Son,
But this will not satisfy these Philosophical Wits, unless they can comprehend how Father, Son,
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and Holy Ghost, are really and distinctly Three, and essentially One, the manner of which the Scripture gives no account of,
and Holy Ghost, Are really and distinctly Three, and essentially One, the manner of which the Scripture gives no account of,
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and therefore this is no dispute in Faith but only in Philosophy.
and Therefore this is no dispute in Faith but only in Philosophy.
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Another objection concerns the Divine Generation, how God can beget a Son of his own Substance;
another objection concerns the Divine Generation, how God can beget a Son of his own Substance;
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which the Arians thought inferred a Division of the Divine Substance. And a Third Objection concerns an Eternal Generation:
which the Arians Thought inferred a Division of the Divine Substance. And a Third Objection concerns an Eternal Generation:
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how it is possible that the Father should beget an Eternal Son; that the Son should be begotten without any beginning of Being;
how it is possible that the Father should beget an Eternal Son; that the Son should be begotten without any beginning of Being;
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and that the Father should not be at least some few moments before the Son, and consequently the Son not Eternal.
and that the Father should not be At least Some few moments before the Son, and consequently the Son not Eternal.
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Now we all grant that we can give no Philosophical account of this, no more than we can of the simple Divine Essence, or of Eternity it self;
Now we all grant that we can give no Philosophical account of this, no more than we can of the simple Divine Essence, or of Eternity it self;
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but we may believe that God has an Eternal Son, as we do that there is an Eternal God, without knowing how any thing is Eternal:
but we may believe that God has an Eternal Son, as we do that there is an Eternal God, without knowing how any thing is Eternal:
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These are Disputes in Philosophy, and such as none but vain Men will dispute about,
These Are Disputes in Philosophy, and such as none but vain Men will dispute about,
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as being acknowledged above our Compre• … ension,, and therefore no reasonable • … bjection against our Faith.
as being acknowledged above our Compre• … ension,, and Therefore no reasonable • … bjection against our Faith.
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Thus as for the Doctrine of the Incar• … ation, nothing can be plainer in Scrip• … ure,
Thus as for the Doctrine of the Incar• … ation, nothing can be plainer in Scrip• … ure,
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than that the Son of God was made • … an; That the Word was made flesh, and dwelt among us;
than that the Son of God was made • … an; That the Word was made Flesh, and dwelled among us;
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That God was manifest in the flesh: And all the Disputes about this Article are purely Philosophical:
That God was manifest in the Flesh: And all the Disputes about this Article Are purely Philosophical:
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Some men reject it, because they cannot understand how God and Man can be united in one Person? Others confound the Divine and Humane Nature as Eutyches did:
some men reject it, Because they cannot understand how God and Man can be united in one Person? Others confound the Divine and Humane Nature as Eutyches did:
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or divide the Persons, as Nestori• … us did;
or divide the Persons, as Nestori• … us did;
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both which indeed destroy the Article of the Incarnation? for the Word is not made Flesh,
both which indeed destroy the Article of the Incarnation? for the Word is not made Flesh,
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unless the same Person, who is God is Man too, and continues perfect God and perfect Man after this Union:
unless the same Person, who is God is Man too, and continues perfect God and perfect Man After this union:
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But all these Disputes concern the Philosophy of the Union of the Divine and Humane Nature in Christ;
But all these Disputes concern the Philosophy of the union of the Divine and Humane Nature in christ;
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and if we would separate between Faith and Philosophy, such Disputes might soon be ended.
and if we would separate between Faith and Philosophy, such Disputes might soon be ended.
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Thus most of the difficulties in the Pelagian and Quinquarticular Controversy, are ultimately resolved into mere Philosophical Disputes about Fate and Prescience, Liberty and Necessity,
Thus most of the difficulties in the Pelagian and Quinquarticular Controversy, Are ultimately resolved into mere Philosophical Disputes about Fate and Prescience, Liberty and Necessity,
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and God's concourse with Creatures, or the Powers of Nature and Grace:
and God's concourse with Creatures, or the Powers of Nature and Grace:
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And would time permit, it were easy to shew this in most of the Controversies of Religion, That it is not what God has revealed,
And would time permit, it were easy to show this in most of the Controversies of Religion, That it is not what God has revealed,
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and what he requires us to believe, but such nice Philosophical Questions as men raise about these matters, which occasion all these Disputes.
and what he requires us to believe, but such Nicaenae Philosophical Questions as men raise about these matters, which occasion all these Disputes.
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It has often been proposed as a means of Union to silence all Disputes, To confine our selves to Scripture-Words and Expressions, without determining the signification of them:
It has often been proposed as a means of union to silence all Disputes, To confine our selves to Scripture-words and Expressions, without determining the signification of them:
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But this would make only an Agreement in Words, not a Consent in Opinions;
But this would make only an Agreement in Words, not a Consent in Opinions;
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not could it secure the Peace of the Church, while all men knew, that under the same form of Words, they had very different and contrary Meanings, which would still make them as much Hereticks to each other,
not could it secure the Peace of the Church, while all men knew, that under the same from of Words, they had very different and contrary Meanings, which would still make them as much Heretics to each other,
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as if their Words did as expresly contradict each other, as their Faith.
as if their Words did as expressly contradict each other, as their Faith.
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But would men reduce all their Disputes to Scripture, and make that the only Rule of their Faith, without intermixing any Philosophical Disputes with it, this would be an infallible means of Union;
But would men reduce all their Disputes to Scripture, and make that the only Rule of their Faith, without intermixing any Philosophical Disputes with it, this would be an infallible means of union;
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for it is only this vain pretence to Philosophy, which raises all • … ese Disputes,
for it is only this vain pretence to Philosophy, which raises all • … ease Disputes,
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and then tempts men to • … ervert the Scriptures to justify their • … hilosophy.
and then tempts men to • … ervert the Scriptures to justify their • … philosophy.
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In all these cases we are concerned to • … quire what the true sense of the Article 〈 ◊ 〉;
In all these cases we Are concerned to • … choir what the true sense of the Article 〈 ◊ 〉;
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for this the Scripture teaches, and • … o far our Faith is concerned;
for this the Scripture Teaches, and • … oh Far our Faith is concerned;
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and these • … re not only justifiable, but necessary Dis• … utes, if the true Faith be necessary:
and these • … re not only justifiable, but necessary Dis• … utes, if the true Faith be necessary:
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And • … uch were the Disputes of the Catho• … k Fathers with the Sabellian, Arian, and • … hotinian Hereticks;
And • … such were the Disputes of the Catho• … k Father's with the Sabellian, Arian, and • … hotinian Heretics;
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Whether Father, • … on, and Holy Ghost, were only three Names, or three Appearances or Manifestations of the same one single Person,
Whither Father, • … on, and Holy Ghost, were only three Names, or three Appearances or Manifestations of the same one single Person,
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or any other Three, but three True, Proper, Coeternal, and Coequal Persons: Or whether He, who is in Scripture called the Son of God, be a Creature, though the most Excellent Creature;
or any other Three, but three True, Proper, Coeternal, and Coequal Persons: Or whither He, who is in Scripture called the Son of God, be a Creature, though the most Excellent Creature;
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or a Son, and God by Nature, truly begotten of his Father's Substance: Or whether Christ be God Incarnate, or a meer Man:
or a Son, and God by Nature, truly begotten of his Father's Substance: Or whither christ be God Incarnate, or a mere Man:
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And their ancient Creeds pretended to no more, than to teach what the Catholick Faith was, not to expound the Philosophy of the Trinity and Incarnation.
And their ancient Creeds pretended to no more, than to teach what the Catholic Faith was, not to expound the Philosophy of the Trinity and Incarnation.
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And thus far we must explain the Faith, as to know, and to let others know, what it is we believe;
And thus Far we must explain the Faith, as to know, and to let Others know, what it is we believe;
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and if to assert the ancient Catholick Faith against old and New Heresies, should be called new Explications, we cannot help it;
and if to assert the ancient Catholic Faith against old and New Heresies, should be called new Explications, we cannot help it;
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for we must explain what the Scripture teaches about these Articles, and how the Catholick Church always understood them:
for we must explain what the Scripture Teaches about these Articles, and how the Catholic Church always understood them:
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But that which we are to beware of, is, Not to mix Philosophy with our Faith,
But that which we Are to beware of, is, Not to mix Philosophy with our Faith,
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nor to admit of any meer Philosophical Objections against the Faith, nor to attempt any Explications of these Mysteries, beyond what the Scriptures,
nor to admit of any mere Philosophical Objections against the Faith, nor to attempt any Explications of these Mysteres, beyond what the Scriptures,
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and the Faith and Practice of the Catholick Church will justify. Indeed the Importunity of Hereticks did very often engage the Catholick Fathers in Philosophical Disputes;
and the Faith and Practice of the Catholic Church will justify. Indeed the Importunity of Heretics did very often engage the Catholic Father's in Philosophical Disputes;
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but this they did, not to explain the Christian Mysteries by Philosophy, but only to shew, that as incomprehensible as these Mysteries are, the Philosophy of Hereticks,
but this they did, not to explain the Christian Mysteres by Philosophy, but only to show, that as incomprehensible as these Mysteres Are, the Philosophy of Heretics,
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and their Objections against these Articles, were very absurd:
and their Objections against these Articles, were very absurd:
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And such Disputes as these may somtimes be absolutely necessary, and of great use to shame these vain Pretences to Philosophy,
And such Disputes as these may sometimes be absolutely necessary, and of great use to shame these vain Pretences to Philosophy,
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while we do not put the Trial of our Faith upon this Issue.
while we do not put the Trial of our Faith upon this Issue.
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Secondly, Let us now consider what • … eat reason we have to reject all the • … in Pretences to Reason and Philosophy, • … en opposed to a Divine Revelation. • … r that is all the Apostle intends in this • … ution;Secondly, Let us now Consider what • … eat reason we have to reject all the • … in Pretences to Reason and Philosophy, • … en opposed to a Divine Revelation. • … r that is all the Apostle intends in this • … ution;
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not to discourage the use of • … eason, or the study of Philosophy, • … hich are great Improvements, and a • … lightful Entertainment of Humane • … inds,
not to discourage the use of • … eason, or the study of Philosophy, • … hich Are great Improvements, and a • … lightful Entertainment of Humane • … inds,
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and with a wise and prudent • … onduct may be very serviceable to Re• … gion too;
and with a wise and prudent • … onduct may be very serviceable to Re• … Gion too;
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but we must not set up any • … onclusions in Philosophy against the • … hristian Faith,
but we must not Set up any • … onclusions in Philosophy against the • … hristian Faith,
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nor corrupt the Faith • … ith a mixture of Philosophy, nor re• … ct any revealed Truths,
nor corrupt the Faith • … ith a mixture of Philosophy, nor re• … ct any revealed Truths,
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for want of • … atural Ideas to conceive them by.
for want of • … atural Ideas to conceive them by.
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To shorten this Discourse as much as 〈 ◊ 〉 can, I shall at present only shew you • … hat reason we have to believe those • … octrines which are thought the most • … ysterious and inconceivable, notwith• … tanding any Objections from natural Reason and Philosophy against them.
To shorten this Discourse as much as 〈 ◊ 〉 can, I shall At present only show you • … hat reason we have to believe those • … octrines which Are Thought the most • … ysterious and inconceivable, notwith• … tanding any Objections from natural Reason and Philosophy against them.
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And the account of this must be resolved • … nto the Nature, Use, and Authority of Revelation;
And the account of this must be resolved • … unto the Nature, Use, and authority of Revelation;
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that Revelation as to such matters as are knowable only by Revelation, must serve instead of Sense, Natural Ideas, and Natural Reason;
that Revelation as to such matters as Are knowable only by Revelation, must serve instead of Sense, Natural Ideas, and Natural Reason;
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that is, That we must believe things whi• … we do not see, things which we ha• … no Natural Notion or Conception of things which are not evident to Natur• … Reason;
that is, That we must believe things whi• … we do not see, things which we ha• … no Natural Notion or Conception of things which Are not evident to Natur• … Reason;
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for without this, there is littl• … use of Faith, no Authority of pure Revelation.
for without this, there is littl• … use of Faith, no authority of pure Revelation.
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It is true, the General Corruption o• … Mankind made it very necessary for God to revive the Laws of Nature,
It is true, the General Corruption o• … Mankind made it very necessary for God to revive the Laws of Nature,
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and to reinforce the observation of them by his own Authority and Command;
and to reinforce the observation of them by his own authority and Command;
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but the proper work of Revelation is to discover such things to us as Nature cannot teach, of which we have no Natural Notion, nor any Natural Evidence;
but the proper work of Revelation is to discover such things to us as Nature cannot teach, of which we have no Natural Notion, nor any Natural Evidence;
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At least, thus it may be, if God knows more than Natural Reason teaches, or can comprehend;
At least, thus it may be, if God knows more than Natural Reason Teaches, or can comprehend;
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and thinks it fit to reveal such Supernatural Truths to us, when he sees it useful for Mankind.
and thinks it fit to reveal such Supernatural Truths to us, when he sees it useful for Mankind.
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Now if God ever does reveal such things to us, if we believe upon God's Authority (which is the strickt Notion of a Divine Faith,) we must believe without any Natural Evidence, meerly because God has revealed it;
Now if God ever does reveal such things to us, if we believe upon God's authority (which is the strict Notion of a Divine Faith,) we must believe without any Natural Evidence, merely Because God has revealed it;
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and then we must believe such things as are not evident to Sense and Reason;
and then we must believe such things as Are not evident to Sense and Reason;
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and then it can be no Objection against Revelation, nor against the belief of any such • … pernatural Truths, that we have no Natural Notion,
and then it can be no Objection against Revelation, nor against the belief of any such • … pernatural Truths, that we have no Natural Notion,
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nor Natural Evidence • … f them, that they are what we cannot • … onceive and comprehend.
nor Natural Evidence • … f them, that they Are what we cannot • … onceive and comprehend.
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To believe no farther than Natural • … eason can conceive and comprehend, is • … o reject the Divine Authority of Reve• … tion,
To believe no farther than Natural • … eason can conceive and comprehend, is • … oh reject the Divine authority of Reve• … cion,
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and to destroy the distinction be• … ween Reason and Faith.
and to destroy the distinction be• … ween Reason and Faith.
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He who will • … elieve no farther than Natural Reason • … pproves, believes his Reason, not the Revelation;
He who will • … elieve no farther than Natural Reason • … pproves, believes his Reason, not the Revelation;
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and is in truth a Natural Philosopher, not a Believer:
and is in truth a Natural Philosopher, not a Believer:
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He believes • … he Scriptures, as he would believe Plato • … nd Tully; not as inspired Writings,
He believes • … he Scriptures, as he would believe Plato • … and Tully; not as inspired Writings,
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but • … s agreeable to Reason and the result of wise and deep Thoughts; and this puts an end to all the Disputes about Faith and Revelation at once:
but • … s agreeable to Reason and the result of wise and deep Thoughts; and this puts an end to all the Disputes about Faith and Revelation At once:
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For what use is there of Faith? What matter whether the Scriptures be divinely inspired or not;
For what use is there of Faith? What matter whither the Scriptures be divinely inspired or not;
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when we are no farther concerned with them than with other Humane Writings, to believe what they teach agreeable to our own Reason? Let these Men then either reject Faith and Scripture,
when we Are no farther concerned with them than with other Humane Writings, to believe what they teach agreeable to our own Reason? Let these Men then either reject Faith and Scripture,
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or confess that Revelation, as to all supernatural Truths, must serve us instead of Sense and Reason.
or confess that Revelation, as to all supernatural Truths, must serve us instead of Sense and Reason.
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I would gladly know of them, whether they would not believe such Supernatural Truths, as are not evident to Reason, were they sure that God had revealed them? I guess they will not be so hardy as to say, That they would not believe God himself, should he reveal such things as their Reason cannot comprehend;
I would gladly know of them, whither they would not believe such Supernatural Truths, as Are not evident to Reason, were they sure that God had revealed them? I guess they will not be so hardy as to say, That they would not believe God himself, should he reveal such things as their Reason cannot comprehend;
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and if they would believe God in such matters, why will they not believe a Revelation which they themselves acknowledge to be Divine, in such matters? For is there any difference between believing God,
and if they would believe God in such matters, why will they not believe a Revelation which they themselves acknowledge to be Divine, in such matters? For is there any difference between believing God,
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and believing a Divine Revelation? If God does know, and can reveal such Mysteries,
and believing a Divine Revelation? If God does know, and can reveal such Mysteres,
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and is to be believed when he does reveal them, and such Doctrines are contained in an undoubted Revelation;
and is to be believed when he does reveal them, and such Doctrines Are contained in an undoubted Revelation;
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then the unconceivableness of them can be no Argument against the Truth of the Revelation, or that sense of the words, which contains such Mysteries.
then the conceivableness of them can be no Argument against the Truth of the Revelation, or that sense of the words, which contains such Mysteres.
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Let us then consider the natural consequence of this, which is of great moment in this dispute, viz. That we must allow of no Objections against Revealed Mysteries, which we will not allow to be good Objections against Sense and Reason;
Let us then Consider the natural consequence of this, which is of great moment in this dispute, viz. That we must allow of no Objections against Revealed Mysteres, which we will not allow to be good Objections against Sense and Reason;
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which is a necessary and unavoidable consequence, if Revelation, with respect to supernatural Truths, stand in the place of Sense and Reason.
which is a necessary and unavoidable consequence, if Revelation, with respect to supernatural Truths, stand in the place of Sense and Reason.
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Now no man questions the Truth of what he sees and feels, or what he can prove to be true by plain and undeniable Reason, meerly because there are unconceivable difficulties in it;
Now no man questions the Truth of what he sees and feels, or what he can prove to be true by plain and undeniable Reason, merely Because there Are unconceivable difficulties in it;
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as there are in every thing, even the most certain and familiar things in Nature:
as there Are in every thing, even the most certain and familiar things in Nature:
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And if Revealed Truths are not more unconceivable than many natural objects of Sense and Reason,
And if Revealed Truths Are not more unconceivable than many natural objects of Sense and Reason,
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why should their being unconceivable be a greater objection against believing a Revelation, than it is against believing our Sense and Reason in matters equally unconceivable? When God has revealed to us, That he has an Eternal and only begotten Son,
why should their being unconceivable be a greater objection against believing a Revelation, than it is against believing our Sense and Reason in matters equally unconceivable? When God has revealed to us, That he has an Eternal and only begotten Son,
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though we cannot comprehend the Mystery of the Eternal Generation, why should we not as firmly believe it,
though we cannot comprehend the Mystery of the Eternal Generation, why should we not as firmly believe it,
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as we do, that Man begets a Son in his own likeness, the Philosophy of which we as little understand? Nor can we any more conceive the Union of the Soul and Body,
as we do, that Man begets a Son in his own likeness, the Philosophy of which we as little understand? Nor can we any more conceive the union of the Soul and Body,
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than we do the Incarnation of the Son of God, or the Union of the Divine and Humane Nature in one Person? And if we own the Authority of Revelation,
than we do the Incarnation of the Son of God, or the union of the Divine and Humane Nature in one Person? And if we own the authority of Revelation,
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why should we not as well believe what Revelation teaches, how unconceivable soever it be, as we do what Sense and Reason teaches, though it be alike unconceivable.
why should we not as well believe what Revelation Teaches, how unconceivable soever it be, as we do what Sense and Reason Teaches, though it be alike unconceivable.
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All men are sensible, that it is very absurd and foolish to deny the Being of any thing which they have certain evidence of,
All men Are sensible, that it is very absurd and foolish to deny the Being of any thing which they have certain evidence of,
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because they cannot comprehend the Nature and Reasons of it:
Because they cannot comprehend the Nature and Reasons of it:
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The Man who rose up and walked before the Philosopher, who was disputing subtilly against the possibility of Motion, put a scorn upon all his Arguments, by shewing him that he could move:
The Man who rose up and walked before the Philosopher, who was disputing subtly against the possibility of Motion, put a scorn upon all his Arguments, by showing him that he could move:
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And therefore we see, that all men believe their Senses and Reason against all the difficulties in Nature,
And Therefore we see, that all men believe their Senses and Reason against all the difficulties in Nature,
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and will never be perswaded, by the subtillest Disputant, that that is not, which they certainly see and know to be.
and will never be persuaded, by the subtlest Disputant, that that is not, which they Certainly see and know to be.
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Now for the same reason, if Men will allow the Authority of Revelation, they must believe what is revealed,
Now for the same reason, if Men will allow the authority of Revelation, they must believe what is revealed,
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how unconceivable and incomprehensible soever its nature be;
how unconceivable and incomprehensible soever its nature be;
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for when we know what a thing is, (and this may be known by Revelation as well as by Sense,
for when we know what a thing is, (and this may be known by Revelation as well as by Sense,
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as those Men must confess, who acknowledge a Divine Revelation) no difficulties in conceiving it, must perswade us to deny that it is.
as those Men must confess, who acknowledge a Divine Revelation) no difficulties in conceiving it, must persuade us to deny that it is.
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This is very plain in it self, though few men consider it, That to disbelieve what is Revealed,
This is very plain in it self, though few men Consider it, That to disbelieve what is Revealed,
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for the sake of any difficulties in understanding or conceiving it, is to reject the certainty of Revelation;
for the sake of any difficulties in understanding or conceiving it, is to reject the certainty of Revelation;
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For what other account can be given of that difference men make between the Evidence of Sense and Reason,
For what other account can be given of that difference men make between the Evidence of Sense and Reason,
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and of Revelation, but that they allow Sense and Reason to be good and certain proofs of the Being of such things as are evident to Sense and Reason,
and of Revelation, but that they allow Sense and Reason to be good and certain proofs of thee Being of such things as Are evident to Sense and Reason,
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how Mysterious soever their natures are;
how Mysterious soever their nature's Are;
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but that mere Revelation is no certain proof of the Being of any thing which is not evident also to Sense and Reason,
but that mere Revelation is no certain proof of thee Being of any thing which is not evident also to Sense and Reason,
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how plainly soever it be revealed; that is, that Revelation alone can prove nothing;
how plainly soever it be revealed; that is, that Revelation alone can prove nothing;
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for if Revelation it self could prove the certainty of what is revealed, the difficulties in Nature and Philosophy could no more disprove a Revelation, than confute our Senses.
for if Revelation it self could prove the certainty of what is revealed, the difficulties in Nature and Philosophy could no more disprove a Revelation, than confute our Senses.
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Now let any man judge, whether this be not unequal usage, to expect more from Revelation,
Now let any man judge, whither this be not unequal usage, to expect more from Revelation,
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than they do from Sense and Reason, and not to believe Revelation upon the same terms that they believe their Senses.
than they do from Sense and Reason, and not to believe Revelation upon the same terms that they believe their Senses.
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Should Men resolve to believe nothing which they see, till they could give a Philosophical account of the Reasons,
Should Men resolve to believe nothing which they see, till they could give a Philosophical account of the Reasons,
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and Causes, and Natures of all they see, as they refuse to believe a Revelation any farther than they can conceive and comprehend the thing revealed, they must of necessity be as great-Scepticks, as they are Infidels.
and Causes, and Nature's of all they see, as they refuse to believe a Revelation any farther than they can conceive and comprehend the thing revealed, they must of necessity be as great-sceptics, as they Are Infidels.
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For as for Contradictions, it is an easy matter to make or find seeming Contradictions in what we do not understand;
For as for Contradictions, it is an easy matter to make or find seeming Contradictions in what we do not understand;
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for when we know not the Philosophical Natures of things, nor how they act, and yet will be reasoning and guessing at them, all our false guesses may be full of Contradictions and Impossibilities,
for when we know not the Philosophical Nature's of things, nor how they act, and yet will be reasoning and guessing At them, all our false Guesses may be full of Contradictions and Impossibilities,
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because we know not the true Mystery of Nature. It is this vain humour of Criticizing upon Nature which makes so many Atheists.
Because we know not the true Mystery of Nature. It is this vain humour of Criticizing upon Nature which makes so many Atheists.
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They go upon the same Principle with Infidels and Hereticks, To believe nothing which natural Reason cannot conceive and comprehend;
They go upon the same Principle with Infidels and Heretics, To believe nothing which natural Reason cannot conceive and comprehend;
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now they cannot comprehend the Notion and Idea of a God, which they say, is made up of Contradictions and Impossibilities,
now they cannot comprehend the Notion and Idea of a God, which they say, is made up of Contradictions and Impossibilities,
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and therefore they reject the Being of a God:
and Therefore they reject the Being of a God:
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They cannot conceive a Creating Power, which can give Being to that which had no Being before, which they think a plain Contradiction to make Something of Nothing;
They cannot conceive a Creating Power, which can give Being to that which had no Being before, which they think a plain Contradiction to make Something of Nothing;
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and therefore they reject the Creation of the World, and either assert the Eternity of the World,
and Therefore they reject the Creation of the World, and either assert the Eternity of the World,
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or at least the Eternity of Matter:
or At least the Eternity of Matter:
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They can conceive no Substance but Matter and Body, and therefore reject the Notion of a Spirit, as Nonsense and Contradiction:
They can conceive no Substance but Matter and Body, and Therefore reject the Notion of a Spirit, as Nonsense and Contradiction:
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They will allow nothing to be wisely made, which they understand not the reason and uses of,
They will allow nothing to be wisely made, which they understand not the reason and uses of,
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and therefore they fancy a great many botches and blunders in Nature, which cannot be the designs and contrivance of Wisdom, but the effects of Chance;
and Therefore they fancy a great many botches and blunders in Nature, which cannot be the designs and contrivance of Wisdom, but the effects of Chance;
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and then the consequence is plain, That the World was made by Chance, not by a Wise Author.
and then the consequence is plain, That the World was made by Chance, not by a Wise Author.
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Now, I confess, if this way of Reasoning be allowed, it will be impossible to defend either Sense,
Now, I confess, if this Way of Reasoning be allowed, it will be impossible to defend either Sense,
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or Reason, or Revelation, against the Cavils of Atheists and Infidels; for there are unconceivable and incomprehensible Secrets and Mysteries in them all;
or Reason, or Revelation, against the Cavils of Atheists and Infidels; for there Are unconceivable and incomprehensible Secrets and Mysteres in them all;
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and if to conceive and comprehend the Natures of things, must be made the measure and standard of true and false, we must deny our Senses and Reason, as well as our Faith;
and if to conceive and comprehend the Nature's of things, must be made the measure and standard of true and false, we must deny our Senses and Reason, as well as our Faith;
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and if we do and must believe our Sense and Reason beyond our Comprehension, why must we believe nothing that is Revealed any farther than we can conceive and comprehend the Nature and Reasons of it? The Sum is this:
and if we do and must believe our Sense and Reason beyond our Comprehension, why must we believe nothing that is Revealed any farther than we can conceive and comprehend the Nature and Reasons of it? The Sum is this:
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Humane Knowledge, whatever the means of knowing be, whether Sense, or Reason, or Revelation, does not reach to the Philosophical Causes and Natures of things,
Humane Knowledge, whatever the means of knowing be, whither Sense, or Reason, or Revelation, does not reach to the Philosophical Causes and Nature's of things,
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but only to their Being, and Natural Vertues and Powers;
but only to their Being, and Natural Virtues and Powers;
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and as a Wise man, who knows the Measure of his understanding, expects no more from Sense and Reason,
and as a Wise man, who knows the Measure of his understanding, expects no more from Sense and Reason,
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than to know what things there are in the World, and what they are, as far as they fall under the notice of Sense and Natural Reason;
than to know what things there Are in the World, and what they Are, as Far as they fallen under the notice of Sense and Natural Reason;
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so we must expect no more from Revelation, than the knowledge of such things as Sense and Natural Reason cannot discover.
so we must expect no more from Revelation, than the knowledge of such things as Sense and Natural Reason cannot discover.
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But we must no more expect the Philosophy of Supernatural Truths from Revelation, than we do the Mysteries of Nature from Sense and Reason.
But we must no more expect the Philosophy of Supernatural Truths from Revelation, than we do the Mysteres of Nature from Sense and Reason.
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Now since Humane Knowledge is not a knowledge of the Mysterious Natures of things, but only to know what things there are, and what they are;
Now since Humane Knowledge is not a knowledge of the Mysterious Nature's of things, but only to know what things there Are, and what they Are;
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there can be no contradiction between Sense, and Reason, and Revelation;
there can be no contradiction between Sense, and Reason, and Revelation;
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unless one denies what the other affirms, not that one teaches more than the other teaches,
unless one Denies what the other affirms, not that one Teaches more than the other Teaches,
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or that one cannot comprehend what the other teaches. Reason teaches more than Sense teaches, or can comprehend;
or that one cannot comprehend what the other Teaches. Reason Teaches more than Sense Teaches, or can comprehend;
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and Revelation teaches more than either Sense or Natural Reason teaches, or can comprehend;
and Revelation Teaches more than either Sense or Natural Reason Teaches, or can comprehend;
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but this is no contradiction, but only a subordination between these different kinds and degrees of Knowledge;
but this is no contradiction, but only a subordination between these different Kinds and Degrees of Knowledge;
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but as for Unconceivableness and Incomprehensibility, that is no argument against any thing;
but as for Conceivableness and Incomprehensibility, that is no argument against any thing;
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for Sense and Natural Reason can no more comprehend their own Objects, than they do what is revealed:
for Sense and Natural Reason can no more comprehend their own Objects, than they do what is revealed:
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And it is manifest perverseness to make that an objection against Revelation, which we will not allow to be an objection against Sense and Reason.
And it is manifest perverseness to make that an objection against Revelation, which we will not allow to be an objection against Sense and Reason.
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This is sufficient as to the reason of the thing;
This is sufficient as to the reason of the thing;
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but as far as it is possible to remove mens Prejudices also against believing Mysteries, I shall briefly answer two very popular Objections.
but as Far as it is possible to remove men's Prejudices also against believing Mysteres, I shall briefly answer two very popular Objections.
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1. It is thought very unnatural, that when God has made us reasonable Creatures, and therefore made Natural Reason to us the measure of Truth and Falshood, he should require us to believe without Reason;
1. It is Thought very unnatural, that when God has made us reasonable Creatures, and Therefore made Natural Reason to us the measure of Truth and Falsehood, he should require us to believe without Reason;
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as we must do, if he reveals such things to us as we know not, and cannot possibly know the reasons of.
as we must do, if he reveals such things to us as we know not, and cannot possibly know the Reasons of.
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If we must believe with our Understanding, how can we believe things which we cannot understand?
If we must believe with our Understanding, how can we believe things which we cannot understand?
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This were a reasonable Objection, were it true; for we cannot believe what we have no knowledge nor understanding of;
This were a reasonable Objection, were it true; for we cannot believe what we have no knowledge nor understanding of;
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for Faith is Knowledge, though not Natural Knowledge.
for Faith is Knowledge, though not Natural Knowledge.
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But do we not understand what it is we believe? Do we not know what we mean,
But doe we not understand what it is we believe? Do we not know what we mean,
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when we say, we believe in Father, Son, and Holy Ghost? Nay, do not our Adversaries understand what we mean by it? How then come they to charge us with believing Contradictions and Impossibilities? For if they know not what we believe, they cannot know whether we believe Contradictions or not.
when we say, we believe in Father, Son, and Holy Ghost? Nay, do not our Adversaries understand what we mean by it? How then come they to charge us with believing Contradictions and Impossibilities? For if they know not what we believe, they cannot know whither we believe Contradictions or not.
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And if we do understand what it is we believe, then we do not believe without understanding, which is absolutely impossible,
And if we do understand what it is we believe, then we do not believe without understanding, which is absolutely impossible,
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if we know what it is we believe. And we know also why we believe:
if we know what it is we believe. And we know also why we believe:
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Our Faith is founded in Sense and Reason, and resolved into the Authority of God, which is the highest and most infallible Reason.
Our Faith is founded in Sense and Reason, and resolved into the authority of God, which is the highest and most infallible Reason.
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The Miracles which Christ and his Apostles wrought, were evident to Sense, and owned by Reason to be the effects of a Divine Power;
The Miracles which christ and his Apostles wrought, were evident to Sense, and owned by Reason to be the effects of a Divine Power;
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and the Answer the Blind man gave to the Pharisees, when Christ had opened his eyes, speaks the true Sense of Nature:
and the Answer the Blind man gave to the Pharisees, when christ had opened his eyes, speaks the true Sense of Nature:
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Herein is a marvellous thing, that ye know not from whence he is, and yet he hath opened mine Eyes. Herein is a marvellous thing, that you know not from whence he is, and yet he hath opened mine Eyes.
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Now we know that God heareth not Sinners;
Now we know that God hears not Sinners;
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but if any man be a Worshipper of God, and doth his will, him he heareth.
but if any man be a Worshipper of God, and does his will, him he hears.
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Since the World began was it not heard that any man opened the Eyes of one that was born blind:
Since the World began was it not herd that any man opened the Eyes of one that was born blind:
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If this man were not of God he could do nothing, 9 John 30, 31, 32, 33. And all Mankind own, that the most absolute Faith is due to God,If this man were not of God he could do nothing, 9 John 30, 31, 32, 33. And all Mankind own, that the most absolute Faith is due to God,
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and to those who speake from God; and this, as I take it, is to believe with Reason.
and to those who speak from God; and this, as I take it, is to believe with Reason.
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But still we believe such things, whose Natures we do not understand, and cannot account for by Natural Reason,
But still we believe such things, whose Nature's we do not understand, and cannot account for by Natural Reason,
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and this is to believe without Reason. We believe, that God the Father hath an Eternal Son, and an Eternal Spirit;
and this is to believe without Reason. We believe, that God the Father hath an Eternal Son, and an Eternal Spirit;
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and that, Father, Son, and Holy Ghost, are but one Eternal God;
and that, Father, Son, and Holy Ghost, Are but one Eternal God;
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but this is what Natural Reason cannot comprehend, nor give us any notion or conception of,
but this is what Natural Reason cannot comprehend, nor give us any notion or conception of,
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how God can have an Eternal Son, and an Eternal Spirit, really distinct from himself, and yet with himself One Eternal and Infinite God:
how God can have an Eternal Son, and an Eternal Spirit, really distinct from himself, and yet with himself One Eternal and Infinite God:
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Reason can give no account of the Eternal Generation of the Son, nor of the Eternal Procession of the Holy Spirit;
Reason can give no account of the Eternal Generation of the Son, nor of the Eternal Procession of the Holy Spirit;
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and is not this to believe without Reason, which a reasonable Creature ought not to do,
and is not this to believe without Reason, which a reasonable Creature ought not to do,
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and which we ought not to think, that God who made us reasonable Creatures, expects from us.
and which we ought not to think, that God who made us reasonable Creatures, expects from us.
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And this I grant would be a material Objection, were Reason the Judge of the Nature and Philosophy of things;
And this I grant would be a material Objection, were Reason the Judge of the Nature and Philosophy of things;
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and did Reason require us to believe nothing but what we understand and comprehend. But then we must no more believe Sense and Reason, than Revelation;
and did Reason require us to believe nothing but what we understand and comprehend. But then we must no more believe Sense and Reason, than Revelation;
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for we do not comprehend the Nature of any one thing in the World, how evident soever it is to Sense and Reason, that there are such things.
for we do not comprehend the Nature of any one thing in the World, how evident soever it is to Sense and Reason, that there Are such things.
c-acp pns12 vdb xx vvi dt n1 pp-f d crd n1 p-acp dt n1, c-crq j av pn31 vbz p-acp n1 cc n1, cst a-acp vbr d n2.
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Nature is as great a Mystery as Revelation, and it is no greater affront to our Understandings, no more against Reason for God to reveal such things to us as our Reason cannot comprehend, than 〈 ◊ 〉 is to make a whole World, which • … eason cannot comprehend.
Nature is as great a Mystery as Revelation, and it is no greater affront to our Understandings, no more against Reason for God to reveal such things to us as our Reason cannot comprehend, than 〈 ◊ 〉 is to make a Whole World, which • … eason cannot comprehend.
n1 vbz a-acp j dt n1 p-acp n1, cc pn31 vbz dx jc n1 p-acp po12 n2, av-dx dc p-acp n1 p-acp np1 pc-acp vvi d n2 p-acp pno12 a-acp po12 n1 vmbx vvi, cs 〈 sy 〉 vbz pc-acp vvi dt j-jn n1, r-crq • … n1 vmbx vvi.
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When we make it an Objection against • … ny thing, that it is without Reason,
When we make it an Objection against • … ny thing, that it is without Reason,
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or • … s we apprehend, against Reason, and contrary to Reason; we must first con• … ider whether it be the proper object of Reason; otherwise it is no Objection;
or • … s we apprehend, against Reason, and contrary to Reason; we must First con• … ider whither it be the proper Object of Reason; otherwise it is no Objection;
cc • … sy pns12 vvb, p-acp n1, cc j-jn p-acp n1; pns12 vmb ord n1 … vvb cs pn31 vbb dt j n1 pp-f n1; av pn31 vbz dx n1;
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as it is no Objection against Sounds, that we cannot see them; nor against Colours, that we cannot hear them;
as it is no Objection against Sounds, that we cannot see them; nor against Colours, that we cannot hear them;
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because Sounds are not the Objects of Sight, nor Colours of Hearing.
Because Sounds Are not the Objects of Sighed, nor Colours of Hearing.
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Now no man pretends, that the pure Natures and Essences of things, or their Essential Reasons, Properties, Unions, Operations, are the Objects of Humane Reason;
Now no man pretends, that the pure Nature's and Essences of things, or their Essential Reasons, Properties, Unions, Operations, Are the Objects of Humane Reason;
av dx n1 vvz, cst dt j n2 cc n2 pp-f n2, cc po32 j n2, n2, n2, n2, vbr dt n2 pp-f j n1;
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for no man living knows any thing about them.
for no man living knows any thing about them.
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And yet this is all the Incomprehensibility men have to complain of in the Doctrine of the Trinity, and the Incarnation;
And yet this is all the Incomprehensibility men have to complain of in the Doctrine of the Trinity, and the Incarnation;
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That they cannot comprehend, how God can beget an Eternal Son; nor how Three Divine Persons should be so united, as to be essentially One God;
That they cannot comprehend, how God can beget an Eternal Son; nor how Three Divine Persons should be so united, as to be essentially One God;
cst pns32 vmbx vvi, c-crq np1 vmb vvi dt j n1; ccx c-crq crd j-jn n2 vmd vbi av vvn, c-acp pc-acp vbi av-j crd np1;
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nor how the Divine and Humane Nature can be united into one Person, Godman:
nor how the Divine and Humane Nature can be united into one Person, Godman:
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All which concern the Essence, and Essential Properties, Operations, Unions, Relations, of the Deity, which a modest man might allow to be incomprehensible,
All which concern the Essence, and Essential Properties, Operations, Unions, Relations, of the Deity, which a modest man might allow to be incomprehensible,
d r-crq vvb dt n1, cc j n2, n2, n2, n2, pp-f dt n1, r-crq dt j n1 vmd vvi pc-acp vbi j,
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if God be Infinite, though he could comprehend the Natures, Essences, and Essential Reasons and Properties of Created Beings;
if God be Infinite, though he could comprehend the Nature's, Essences, and Essential Reasons and Properties of Created Beings;
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but when all Created Nature is such a Mystery to us, that we know not the pure Nature and Essence of any one thing in the World, is it an affront to our Reason, that we cannot comprehend the Divine Nature?
but when all Created Nature is such a Mystery to us, that we know not the pure Nature and Essence of any one thing in the World, is it an affront to our Reason, that we cannot comprehend the Divine Nature?
cc-acp c-crq d vvn n1 vbz d dt n1 p-acp pno12, cst pns12 vvb xx dt j n1 cc n1 pp-f d crd n1 p-acp dt n1, vbz pn31 dt n1 p-acp po12 n1, cst pns12 vmbx vvi dt j-jn n1?
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Such Matters as these are neither without Reason, nor against Reason, nor contrary to Reason; because Reason has nothing to do with them, and can take no cognizance of them:
Such Matters as these Are neither without Reason, nor against Reason, nor contrary to Reason; Because Reason has nothing to do with them, and can take no cognizance of them:
d n2 c-acp d vbr av-d p-acp n1, ccx p-acp n1, ccx n-jn p-acp n1; c-acp n1 vhz pix pc-acp vdi p-acp pno32, cc vmb vvi dx n1 pp-f pno32:
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They belong not to Reason, but to that Infinite Mind, which comprehends it Self, and the Ideas of all possible Beings.
They belong not to Reason, but to that Infinite Mind, which comprehends it Self, and the Ideas of all possible Beings.
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A perfect comprehensive Knowledge of Nature belongs only to the Maker of all things; for it is not only to know what things are, but how to make them;
A perfect comprehensive Knowledge of Nature belongs only to the Maker of all things; for it is not only to know what things Are, but how to make them;
dt j j n1 pp-f n1 vvz av-j p-acp dt n1 pp-f d n2; p-acp pn31 vbz xx av-j pc-acp vvi r-crq n2 vbr, cc-acp c-crq pc-acp vvi pno32;
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which would be a vain Curiosity, and useless Knowledge to those, who have not a Making and Creating Power.
which would be a vain Curiosity, and useless Knowledge to those, who have not a Making and Creating Power.
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This is to know things à priori, with an Intuitive Ideal Knowledge, which is infinitely more superiour to Reason, • … an Reason is to Sense:
This is to know things à priori, with an Intuitive Ideal Knowledge, which is infinitely more superior to Reason, • … an Reason is to Sense:
d vbz pc-acp vvi n2 fw-fr fw-la, p-acp dt j n1 n1, r-crq vbz av-j av-dc j-jn p-acp n1, • … dt n1 vbz p-acp n1:
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And it is the • … ffectation of this Intuitive making Knowledge, which makes some Men Atheists, and others Hereticks.
And it is the • … ffectation of this Intuitive making Knowledge, which makes Some Men Atheists, and Others Heretics.
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2dly. Another great Objection against such a Revelation as contains matters which Natural Reason cannot comprehend, is, To what purpose such • … a Revelation serves? What Merit there can be in believing such Doctrines? And of what good use such a Faith can be to us.2dly. another great Objection against such a Revelation as contains matters which Natural Reason cannot comprehend, is, To what purpose such • … a Revelation serves? What Merit there can be in believing such Doctrines? And of what good use such a Faith can be to us.
av-j. j-jn j n1 p-acp d dt n1 c-acp vvz n2 r-crq j n1 vmbx vvi, vbz, p-acp r-crq n1 d • … dt n1 vvz? q-crq n1 a-acp vmb vbi p-acp vvg d n2? cc pp-f r-crq j n1 d dt n1 vmb vbi p-acp pno12.
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Now I confess I cannot think it meritorious merely to believe things which are incomprehensible;
Now I confess I cannot think it meritorious merely to believe things which Are incomprehensible;
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or that God any more intended to puzzle our Faith with revealed Mysteries, than to puzzle our Reason in making a Mysterious World.
or that God any more intended to puzzle our Faith with revealed Mysteres, than to puzzle our Reason in making a Mysterious World.
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Whether we receive our information from Sense, or Natural Reason, or Revelation, it is certain we must believe Mysteries, if we believe any thing;
Whither we receive our information from Sense, or Natural Reason, or Revelation, it is certain we must believe Mysteres, if we believe any thing;
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for all things have something mysterious and incomprehensible in their natures; what natural Reason cannot account for, and what God never intended we should understand:
for all things have something mysterious and incomprehensible in their nature's; what natural Reason cannot account for, and what God never intended we should understand:
p-acp d n2 vhb pi j cc j p-acp po32 n2; r-crq j n1 vmbx vvi p-acp, cc r-crq np1 av-x vvd pns12 vmd vvi:
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For God never intended to teach us how to make the World, nor how every Creature was made;
For God never intended to teach us how to make the World, nor how every Creature was made;
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and therefore we cannot, and are not concerned to know the internal Frame and Constitution of Nature.
and Therefore we cannot, and Are not concerned to know the internal Frame and Constitution of Nature.
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But though neither Natural nor Revealed Knowledge extends to the Reasons and Causes of Nature, and of essential Properties and Operations;
But though neither Natural nor Revealed Knowledge extends to the Reasons and Causes of Nature, and of essential Properties and Operations;
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yet both natural and revealed Knowledge is of as much use to us, as if we did perfectly understand all the secret and incomprehensible Mysteries of the nature of God,
yet both natural and revealed Knowledge is of as much use to us, as if we did perfectly understand all the secret and incomprehensible Mysteres of the nature of God,
av d j cc vvn n1 vbz pp-f a-acp d n1 p-acp pno12, c-acp cs pns12 vdd av-j vvi d dt j-jn cc j n2 pp-f dt n1 pp-f np1,
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or of the Natures of Creatures. Both natural and revealed Knowledge are alike upon this account.
or of the Nature's of Creatures. Both natural and revealed Knowledge Are alike upon this account.
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That they only acquaint us what things are, and what ends they serve;
That they only acquaint us what things Are, and what ends they serve;
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and then we know what use to make of them, without understanding the secret Mysteries of Nature.
and then we know what use to make of them, without understanding the secret Mysteres of Nature.
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Is this World, or any thing in it, the less useful to us, because we cannot conceive how God created all things of nothing? Or because we do not understand the Nature of Matter,
Is this World, or any thing in it, the less useful to us, Because we cannot conceive how God created all things of nothing? Or Because we do not understand the Nature of Matter,
vbz d n1, cc d n1 p-acp pn31, dt av-dc j p-acp pno12, c-acp pns12 vmbx vvi c-crq np1 vvd d n2 pp-f pix? cc c-acp pns12 vdb xx vvi dt n1 pp-f n1,
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nor how the several parts of Matter came by their different Virtues and Qualities? Is Corn,
nor how the several parts of Matter Come by their different Virtues and Qualities? Is Corn,
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or Fruit, or Herbs the less nourishing or refreshing, because we know not how they grow? Does it require any Philosophy to know how to eat and drink and sleep? Will not our Food nourish us, • … less we understand how it is concoct• … and turned into Chile,
or Fruit, or Herbs the less nourishing or refreshing, Because we know not how they grow? Does it require any Philosophy to know how to eat and drink and sleep? Will not our Food nourish us, • … less we understand how it is concoct• … and turned into Chile,
cc n1, cc n2 dt av-dc j-vvg cc vvg, c-acp pns12 vvb xx c-crq pns32 vvb? vdz pn31 vvi d n1 pc-acp vvi c-crq pc-acp vvi cc vvi cc n1? n1 xx po12 n1 vvb pno12, • … dc pns12 vvb c-crq pn31 vbz n1 … cc vvn p-acp np1,
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and Blood, • … d Spirits? Nay, is it of no use to • … ow that God is an Eternal, Omnipo• … nt, Omniscient, Omnipresent Being, • … less we can conceive how any Being • … n be Eternal without a Cause,
and Blood, • … worser Spirits? Nay, is it of no use to • … owe that God is an Eternal, Omnipo• … nt, Omniscient, Omnipresent Being, • … less we can conceive how any Being • … n be Eternal without a Cause,
cc n1, • … sy n2? uh-x, vbz pn31 pp-f dx n1 pc-acp • … vvi cst np1 vbz dt j, np1 … vbbx, j, vvi vbg, • … dc pns12 vmb vvi c-crq d vbg • … wd vbb j p-acp dt n1,
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and • … ithout a Beginning? Or can compre• … end how he can do and know all things • … d be present in all places at once, • … ithout Extension,
and • … ithout a Beginning? Or can compre• … end how he can do and know all things • … worser be present in all places At once, • … ithout Extension,
cc • … vvb dt n1? cc vmb n1 … n1 c-crq pns31 vmb vdi cc vvi d n2 • … sy vbb j p-acp d n2 p-acp a-acp, • … vvb np1,
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and without Parts? • … e may make all the use that can be • … ade of this World,
and without Parts? • … e may make all the use that can be • … ade of this World,
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and of every thing 〈 ◊ 〉 it, without understanding the essential • … easons and Causes,
and of every thing 〈 ◊ 〉 it, without understanding the essential • … easons and Causes,
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or internal Nature • … f any thing; and we must do so, if we will make any use of it;
or internal Nature • … f any thing; and we must do so, if we will make any use of it;
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and we know God to all the ends and purposes for which Creatures ought to know God, • … hough his Nature be incomprehensible,
and we know God to all the ends and Purposes for which Creatures ought to know God, • … hough his Nature be incomprehensible,
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And thus it is in matters of pure Revelation, such as the Doctrine of the Trinity, and the Incarnation;
And thus it is in matters of pure Revelation, such as the Doctrine of the Trinity, and the Incarnation;
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how unaccountable soever the Mystery of a Trinity in Unity, the Eternal Generation, and the Incarnation of the Son of God be,
how unaccountable soever the Mystery of a Trinity in Unity, the Eternal Generation, and the Incarnation of the Son of God be,
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yet it is the most useful Knowledge in the World:
yet it is the most useful Knowledge in the World:
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Though we know not how the Eternal Father begat an Eternal Son of his own Substance,
Though we know not how the Eternal Father begat an Eternal Son of his own Substance,
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nor how this Eternal Son in time became Man;
nor how this Eternal Son in time became Man;
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yet it is the most desireable Knowledge in the world to Sinners, to know, That God has an Eternal Son;
yet it is the most desirable Knowledge in the world to Sinners, to know, That God has an Eternal Son;
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and that he so loved the world, as to give his only begotten Son for the redemption of mankind, that whosoever believes in him, should not perish, but have everlasting life;
and that he so loved the world, as to give his only begotten Son for the redemption of mankind, that whosoever believes in him, should not perish, but have everlasting life;
cc cst pns31 av vvd dt n1, c-acp pc-acp vvi po31 av-j vvn n1 p-acp dt n1 pp-f n1, cst r-crq vvz p-acp pno31, vmd xx vvi, cc-acp vhb j n1;
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and that this Eternal Son of God became Man, lived a poor, necessitous, laborious Life, and died an accursed Death for the Salvation of Sinners;
and that this Eternal Son of God became Man, lived a poor, necessitous, laborious Life, and died an accursed Death for the Salvation of Sinners;
cc cst d j n1 pp-f np1 vvd n1, vvd dt j, j, j n1, cc vvd dt j-vvn n1 p-acp dt n1 pp-f n2;
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and to know, That the Holy Spirit, which proceeds from Father and Son, dwells in the Christian Church,
and to know, That the Holy Spirit, which proceeds from Father and Son, dwells in the Christian Church,
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and quickens and animates the whole Body of Christ.
and quickens and animates the Whole Body of christ.
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If this be true (as we must suppose in this Argument,) all Mankind must confess, that this is a very useful Knowledge;
If this be true (as we must suppose in this Argument,) all Mankind must confess, that this is a very useful Knowledge;
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and never the less useful, because a Trinity in Unity, and the Eternal Generation, and the Incarnation of the Son of God, are great and unconceivable Mysteries.
and never the less useful, Because a Trinity in Unity, and the Eternal Generation, and the Incarnation of the Son of God, Are great and unconceivable Mysteres.
cc av-x dt av-dc j, c-acp dt np1 p-acp n1, cc dt j n1, cc dt n1 pp-f dt n1 pp-f np1, vbr j cc j n2.
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Could we give a Rational and Philosophical Account of the Eternal Generation, and of the Incarnation, we should know more than we now do;
Could we give a Rational and Philosophical Account of the Eternal Generation, and of the Incarnation, we should know more than we now do;
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but Faith makes it as useful to all the purposes of Religion, as the most perfect intuitive Knowledge could do.
but Faith makes it as useful to all the Purposes of Religion, as the most perfect intuitive Knowledge could do.
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This is a sufficient Answer to that Objection against the Usefulness of such Mysteries as have something incomprehensible and unconceivable in their Natures:
This is a sufficient Answer to that Objection against the Usefulness of such Mysteres as have something incomprehensible and unconceivable in their Nature's:
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Which is an equal Objection against all created Nature, which is but one great Mystery;
Which is an equal Objection against all created Nature, which is but one great Mystery;
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and yet the World is a very useful World, and we know in some good degree what use to make of it:
and yet the World is a very useful World, and we know in Some good degree what use to make of it:
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And the Knowledge of those Gospel Mysteries which are the Subject of our present Dispute, are manifestly of infinite use to us,
And the Knowledge of those Gospel Mysteres which Are the Subject of our present Dispute, Are manifestly of infinite use to us,
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2706
if the certain knowledge of the Pardon of Sin, and Eternal Life, by the Obedience,
if the certain knowledge of the Pardon of since, and Eternal Life, by the obedience,
cs dt j n1 pp-f dt n1 pp-f n1, cc j n1, p-acp dt n1,
(15) sermon (DIV1)
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and Sufferings, and Death, and Intercession of the Son of God Incarnate, be of any use;
and Sufferings, and Death, and Intercession of the Son of God Incarnate, be of any use;
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(15) sermon (DIV1)
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and therefore it became the wisdom and Goodness of God to reveal these Mysteries of Salvation to us.
and Therefore it became the Wisdom and goodness of God to reveal these Mysteres of Salvation to us.
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(15) sermon (DIV1)
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Especially if we add to this, That the lapsed state of Humane Nature makes Supernatural Knowledge necessary.
Especially if we add to this, That the lapsed state of Humane Nature makes Supernatural Knowledge necessary.
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(15) sermon (DIV1)
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Natural Knowledge we grant was sufficient for a state of Nature, though no man would have had reason to complain, had God in a state of Innocence by a more familiar intercourse with Man,
Natural Knowledge we grant was sufficient for a state of Nature, though no man would have had reason to complain, had God in a state of Innocence by a more familiar intercourse with Man,
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(15) sermon (DIV1)
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or by the frequent Conversation of Angels, improved his Knowledge beyond the meer attainments of his Natural Faculties;
or by the frequent Conversation of Angels, improved his Knowledge beyond the mere attainments of his Natural Faculties;
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(15) sermon (DIV1)
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and it is not improbable, but this might have been;
and it is not improbable, but this might have been;
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(15) sermon (DIV1)
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2713
I am sure there is an impatient thirst after knowledge in Humane Nature, and such a great curiosity for secret and hidden Mysteries, that it looks very unnatural for Men to complain, that God reveals more to them than Nature teaches.
I am sure there is an impatient thirst After knowledge in Humane Nature, and such a great curiosity for secret and hidden Mysteres, that it looks very unnatural for Men to complain, that God reveals more to them than Nature Teaches.
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(15) sermon (DIV1)
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But yet I say, Natural Knowledge must be allowed sufficient to all the ends of Humane Life, while Man continued Innocent;
But yet I say, Natural Knowledge must be allowed sufficient to all the ends of Humane Life, while Man continued Innocent;
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(15) sermon (DIV1)
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for that is the Original state of Human Nature, as all men must grant, who believe that Man was made by God.
for that is the Original state of Human Nature, as all men must grant, who believe that Man was made by God.
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(15) sermon (DIV1)
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2716
But when man sinned, he forfeited the Favour of God, and a natural Immortality;
But when man sinned, he forfeited the Favour of God, and a natural Immortality;
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(15) sermon (DIV1)
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2717
and whether he should be restored or not, and by what means he should be restored, depended wholly on the Sovereign Will and Pleasure of God:
and whither he should be restored or not, and by what means he should be restored, depended wholly on the Sovereign Will and Pleasure of God:
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(15) sermon (DIV1)
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And therefore the Light of Nature, though it could direct an Innocent Man how to Please and Worship God,
And Therefore the Light of Nature, though it could Direct an Innocent Man how to Please and Worship God,
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(15) sermon (DIV1)
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2719
and to preserve himself Immortal, it could not teach Sinners how to make attonement for Sin,
and to preserve himself Immortal, it could not teach Sinners how to make atonement for since,
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(15) sermon (DIV1)
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2720
nor give them any certain hopes that God would forgive Sins, and bestow immortal Life on them;
nor give them any certain hope's that God would forgive Sins, and bestow immortal Life on them;
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(15) sermon (DIV1)
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2721
which makes it necessary, that the Religion of a Sinner be a revealed Religion.
which makes it necessary, that the Religion of a Sinner be a revealed Religion.
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(15) sermon (DIV1)
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And if God in infinite Goodness is not only pleased to restore Sinners to Grace and Favour,
And if God in infinite goodness is not only pleased to restore Sinners to Grace and Favour,
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(15) sermon (DIV1)
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2723
but to advance them to a supernatural state of Perfection and Happiness both of Soul and Body in the next World;
but to advance them to a supernatural state of Perfection and Happiness both of Soul and Body in the next World;
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(15) sermon (DIV1)
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this must be done by supernatural Means, and therefore requires a supernatural Knowledge;
this must be done by supernatural Means, and Therefore requires a supernatural Knowledge;
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(15) sermon (DIV1)
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for the Light of Nature can neither raise us above Nature, nor discover supernatural Truths to us:
for the Light of Nature can neither raise us above Nature, nor discover supernatural Truths to us:
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(15) sermon (DIV1)
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2726
and this makes it necessary to know and believe such things, as we have no natural Notion or Idea of, Such things as neither eye hath seen,
and this makes it necessary to know and believe such things, as we have no natural Notion or Idea of, Such things as neither eye hath seen,
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(15) sermon (DIV1)
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2727
nor ear heard, neither hath it entred into the heart of man to conceive. If Nature can't save us, it can't discover to us the way of Salvation neither;nor ear herd, neither hath it entered into the heart of man to conceive. If Nature can't save us, it can't discover to us the Way of Salvation neither;
ccx n1 vvd, av-dx vhz pn31 vvn p-acp dt n1 pp-f n1 pc-acp vvi. cs n1 vmb|pn31 vvb pno12, pn31 vmb|pn31 vvi p-acp pno12 dt n1 pp-f n1 av-dx;
(15) sermon (DIV1)
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and if we must be saved by a supernatural Grace and Power, it must be supernaturally revealed;
and if we must be saved by a supernatural Grace and Power, it must be supernaturally revealed;
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(15) sermon (DIV1)
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and what is Supernatural, is the Object of Faith, not of natural Knowledge.
and what is Supernatural, is the Object of Faith, not of natural Knowledge.
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(15) sermon (DIV1)
402
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2730
This seems to me to give a plain account, why God thinks fit to reveal such Mysteries to us as Nature cannot teach,
This seems to me to give a plain account, why God thinks fit to reveal such Mysteres to us as Nature cannot teach,
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(15) sermon (DIV1)
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and as we have no natural Notion of, because our lapsed state has made such Supernatural Revelations necessary to the recovery of Mankind;
and as we have no natural Notion of, Because our lapsed state has made such Supernatural Revelations necessary to the recovery of Mankind;
cc c-acp pns12 vhb dx j n1 a-acp, c-acp po12 vvn n1 vhz vvn d j n2 j p-acp dt n1 pp-f n1;
(15) sermon (DIV1)
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2732
and when we are fallen below the relief of Nature, and of Natural Knowledge, we ought to be very thankful to our good God for Supernatural Knowledge, and supernatural Means of Salvation.
and when we Are fallen below the relief of Nature, and of Natural Knowledge, we ought to be very thankful to our good God for Supernatural Knowledge, and supernatural Means of Salvation.
cc c-crq pns12 vbr vvn p-acp dt n1 pp-f n1, cc pp-f j n1, pns12 vmd pc-acp vbi av j p-acp po12 j n1 p-acp j n1, cc j n2 pp-f n1.
(15) sermon (DIV1)
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2733
To God the Father, God the Son, and God the Holy Ghost, Three Persons, one Eternal God, be Honour, Glory and Power, now and for ever. Amen.To God the Father, God the Son, and God the Holy Ghost, Three Persons, one Eternal God, be Honour, Glory and Power, now and for ever. Amen.
p-acp np1 dt n1, np1 dt n1, cc np1 dt j n1, crd n2, crd j np1, vbb n1, n1 cc n1, av cc p-acp av. uh-n.
(15) sermon (DIV1)
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2734
SERMON XI. THE Folly and Unreasonableness OF DEISM.
SERMON XI. THE Folly and Unreasonableness OF DEISM.
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(16) sermon (DIV1)
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Preach'd before the King at Hampton-Court, Iune 16. 1700 John xiv. 1. Ye believe in God, believe also in me.
Preached before the King At Hampton court, Iune 16. 1700 John xiv. 1. You believe in God, believe also in me.
vvn p-acp dt n1 p-acp n1, np1 crd crd np1 crd. crd pn22 vvb p-acp np1, vvb av p-acp pno11.
(16) sermon (DIV1)
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I Shall not consider these Words as they relate to what follows, but only observe in them, that our Sa• … iour not only requires his Disciples to • … elieve in God,
I Shall not Consider these Words as they relate to what follows, but only observe in them, that our Sa• … iour not only requires his Disciples to • … elieve in God,
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(16) sermon (DIV1)
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but that they should believe also in him, that is, to believe that he came from God,
but that they should believe also in him, that is, to believe that he Come from God,
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(16) sermon (DIV1)
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2738
and hath revealed his Will to the World:
and hath revealed his Will to the World:
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(16) sermon (DIV1)
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And from hence I shall take occasion to consider the Case of Deists, who pretend to own, that there is a God,
And from hence I shall take occasion to Consider the Case of Deists, who pretend to own, that there is a God,
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(16) sermon (DIV1)
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2740
and to pay such Worship to him, and to obey such Laws, as meer Nature teaches,
and to pay such Worship to him, and to obey such Laws, as mere Nature Teaches,
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(16) sermon (DIV1)
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but reject all Revealed Religions, even the Gospel of Christ it self, as no better than Cheats and Impostors.
but reject all Revealed Religions, even the Gospel of christ it self, as no better than Cheats and Impostors.
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(16) sermon (DIV1)
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This Profession of Deism is grown very fashionable among our great Pretenders to Wit and Philosophy; and I am very glad, that such Men are ashamed of the Name of Atheists, and hope, that a serious Consideration of the Folly and Unreasonableness of Deism; that is, to believe a God,
This Profession of Deism is grown very fashionable among our great Pretenders to Wit and Philosophy; and I am very glad, that such Men Are ashamed of the Name of Atheists, and hope, that a serious Consideration of the Folly and Unreasonableness of Deism; that is, to believe a God,
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(16) sermon (DIV1)
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and to deny all Revealed Religion, may dispose them to an impartial Inquiry into the Grounds and Reasons of the Christian Faith.
and to deny all Revealed Religion, may dispose them to an impartial Inquiry into the Grounds and Reasons of the Christian Faith.
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(16) sermon (DIV1)
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I. The Folly of Deism.
I. The Folly of Deism.
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(17) part (DIV2)
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I will begin with this, to make Men consider a little what they intend by it,
I will begin with this, to make Men Consider a little what they intend by it,
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(17) part (DIV2)
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or what wise End it will serve.
or what wise End it will serve.
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(17) part (DIV2)
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Every one sees, what Men intend by Atheism, to deliver themselves from the Fears of invisible Powers, that they may follow their own Inclinations,
Every one sees, what Men intend by Atheism, to deliver themselves from the Fears of invisible Powers, that they may follow their own Inclinations,
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(17) part (DIV2)
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and do what they like best themselves, without any Awe of God, or Reproofs and Terrors of Conscience,
and do what they like best themselves, without any Awe of God, or Reproofs and Terrors of Conscience,
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(17) part (DIV2)
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or the dismal Apprehensions of unknown and endless Punishments in the next World:
or the dismal Apprehensions of unknown and endless Punishments in the next World:
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(17) part (DIV2)
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And this is the wisest Course Men can take, who resolve to be wicked, that they may sin with Ease and Pleasure, without the bitter Allays of Shame and Fear.
And this is the Wisest Course Men can take, who resolve to be wicked, that they may sin with Ease and Pleasure, without the bitter Alleys of Shame and fear.
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(17) part (DIV2)
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2751
But now if a Deist really is, what he pretends to be;
But now if a Deist really is, what he pretends to be;
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(17) part (DIV2)
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that is, if he does really believe, that there is a God, and that the Soul is Immortal;
that is, if he does really believe, that there is a God, and that the Soul is Immortal;
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(17) part (DIV2)
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and that Good Men shall be rewarded, and Bad Men punished in the next World; he believes a great deal too much to sin with Security.
and that Good Men shall be rewarded, and Bad Men punished in the next World; he believes a great deal too much to sin with Security.
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(17) part (DIV2)
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and a great deal too little to have any comfortable Hopes of a better Life.
and a great deal too little to have any comfortable Hope's of a better Life.
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(17) part (DIV2)
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That this is certainly the most hopeless State that a Man can be in in this World, it has all the Restraints and Fears of Religion,
That this is Certainly the most hopeless State that a Man can be in in this World, it has all the Restraints and Fears of Religion,
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(17) part (DIV2)
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but none of the Supports and Comforts of it: As to shew this briefly.
but none of the Supports and Comforts of it: As to show this briefly.
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(17) part (DIV2)
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1. He who does heartily believe, that there is a God, who will punish Men for their Sins, not only in this World,
1. He who does heartily believe, that there is a God, who will Punish Men for their Sins, not only in this World,
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(17) part (DIV2)
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but in the next, believes too much to sin with Security, though he believes nothing at all of Revelation.
but in the next, believes too much to since with Security, though he believes nothing At all of Revelation.
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(17) part (DIV2)
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For if Nature, as they grant, teaches Men, that there is a Holy and Just Governour of the World, who observes what we do,
For if Nature, as they grant, Teaches Men, that there is a Holy and Just Governor of the World, who observes what we do,
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(17) part (DIV2)
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and will punish Wickedness, Natural Conscience also will accuse, and terrifie, and condemn wicked Men.
and will Punish Wickedness, Natural Conscience also will accuse, and terrify, and condemn wicked Men.
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(17) part (DIV2)
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Thus St. Paul assures us it was with the Heathen World, before they had any Revelation of God's Will.
Thus Saint Paul assures us it was with the Heathen World, before they had any Revelation of God's Will.
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(17) part (DIV2)
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For when the Gentiles, which have not the Law, do by Nature the things contained in the Law, these having not the Law, are a Law unto themselves, which shew the Work of the Law written in their Hearts, their Consciences also bearing witness, For when the Gentiles, which have not the Law, do by Nature the things contained in the Law, these having not the Law, Are a Law unto themselves, which show the Work of the Law written in their Hearts, their Consciences also bearing witness,
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(17) part (DIV2)
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and their Thoughts the mean while accusing, or else excusing one another, 2 Rom. 14, 15. And the same is attested by all the Heathen Orators, Philosophers, and Poets.and their Thoughts the mean while accusing, or Else excusing one Another, 2 Rom. 14, 15. And the same is attested by all the Heathen Orators, Philosophers, and Poets.
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(17) part (DIV2)
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And those natural Terrors of Conscience, and Fears of Vengeance, were in those Days, before Men had ever heard of the Gospel of our Saviour,
And those natural Terrors of Conscience, and Fears of Vengeance, were in those Days, before Men had ever herd of the Gospel of our Saviour,
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(17) part (DIV2)
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so very unsupportable to bad Men, that they took Refuge in Atheism against them, as Lucretius does very honestly confess,
so very unsupportable to bad Men, that they took Refuge in Atheism against them, as Lucretius does very honestly confess,
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(17) part (DIV2)
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and admires his Master Epicurus, for his brave and bold Attempt, in delivering the World from the Fears of God and of Religion.
and admires his Master Epicurus, for his brave and bold Attempt, in delivering the World from the Fears of God and of Religion.
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(17) part (DIV2)
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2767
So that whoever believe a God, and live wickedly, must fear on, whether they believe the Gospel or not, that Deism can do them no Service:
So that whoever believe a God, and live wickedly, must Fear on, whither they believe the Gospel or not, that Deism can do them no Service:
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(17) part (DIV2)
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2768
And yet I am pretty confident, that the only thing which tempts so many Men to deny all Revealed Religion, is the fear of that terrible Vengeance which the Gospel of our Saviour denounces against all wicked Men;
And yet I am pretty confident, that the only thing which tempts so many Men to deny all Revealed Religion, is the Fear of that terrible Vengeance which the Gospel of our Saviour denounces against all wicked Men;
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(17) part (DIV2)
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2769
Lakes of Fire and Brimstone, Blackness of Darkness; the Fire prepared for the Devil and his Angels; Lake's of Fire and Brimstone, Blackness of Darkness; the Fire prepared for the devil and his Angels;
n2 pp-f n1 cc n1, n1 pp-f n1; dt n1 vvd p-acp dt n1 cc po31 n2;
(17) part (DIV2)
410
Page 313
2770
the Worm that never dieth, and the Fire that never goeth out. They are not willing to believe the Punishments of the Damned to be so terrible,the Worm that never Dieth, and the Fire that never Goes out. They Are not willing to believe the Punishments of the Damned to be so terrible,
dt n1 cst av-x vvz, cc dt n1 cst av-x vvz av. pns32 vbr xx j pc-acp vvi dt n2 pp-f dt j-vvn pc-acp vbi av j,
(17) part (DIV2)
410
Page 313
2771
nor so certain as the Gospel represents them;
nor so certain as the Gospel represents them;
ccx av j c-acp dt n1 vvz pno32;
(17) part (DIV2)
410
Page 313
2772
and therefore prefer the Light of Nature, which gives a more uncertain Account of such Matters, before the Gospel Revelation.
and Therefore prefer the Light of Nature, which gives a more uncertain Account of such Matters, before the Gospel Revelation.
cc av vvb dt n1 pp-f n1, r-crq vvz dt av-dc j-u vvb pp-f d n2, p-acp dt n1 n1.
(17) part (DIV2)
410
Page 313
2773
They can more easily bear, and more easily baffle the natural Fears, Misgivings, and Jealousies of a guilty Conscience,
They can more Easily bear, and more Easily baffle the natural Fears, Misgivings, and Jealousies of a guilty Conscience,
pns32 vmb av-dc av-j vvi, cc av-dc av-j vvi dt j n2, n2-vvg, cc n2 pp-f dt j n1,
(17) part (DIV2)
410
Page 313
2774
than such express Declarations of God's Wrath against Sinners.
than such express Declarations of God's Wrath against Sinners.
cs d j n2 pp-f npg1 n1 p-acp n2.
(17) part (DIV2)
410
Page 313
2775
The Holiness and Justice of God make it very reasonable and probable, that God should punish Sinners.
The Holiness and justice of God make it very reasonable and probable, that God should Punish Sinners.
dt n1 cc n1 pp-f np1 vvi pn31 av j cc j, cst np1 vmd vvi n2.
(17) part (DIV2)
410
Page 313
2776
But the Goodness of God gives great reason to hope too, that he will not be so severe as the Gospel threatens;
But the goodness of God gives great reason to hope too, that he will not be so severe as the Gospel threatens;
p-acp dt n1 pp-f np1 vvz j n1 pc-acp vvi av, cst pns31 vmb xx vbi av j c-acp dt n1 vvz;
(17) part (DIV2)
410
Page 314
2777
much less, that he will make any of his Creatures, though Sinners, eternally miserable.
much less, that he will make any of his Creatures, though Sinners, eternally miserable.
av-d av-dc, cst pns31 vmb vvi d pp-f po31 n2, cs n2, av-j j.
(17) part (DIV2)
410
Page 314
2778
This is the true Mystery of Deism, when it signifies any more than concealed Atheism. Mo Man chuses Deism, as the more certain way of Salvation;
This is the true Mystery of Deism, when it signifies any more than concealed Atheism. Mo Man chooses Deism, as the more certain Way of Salvation;
d vbz dt j n1 pp-f n1, c-crq pn31 vvz d dc cs j-vvn n1. zz n1 vvz n1, p-acp dt av-dc j n1 pp-f n1;
(17) part (DIV2)
411
Page 314
2779
but that which makes them so fond of it, and so averse to believe any more than the Light of Nature teaches, is, that they are not so certain to be damned.
but that which makes them so found of it, and so averse to believe any more than the Light of Nature Teaches, is, that they Are not so certain to be damned.
cc-acp cst r-crq vvz pno32 av j pp-f pn31, cc av j pc-acp vvi d dc cs dt n1 pp-f n1 vvz, vbz, cst pns32 vbr xx av j pc-acp vbi vvn.
(17) part (DIV2)
411
Page 314
2780
But this is a very vain Design.
But this is a very vain Design.
p-acp d vbz dt av j n1.
(17) part (DIV2)
412
Page 314
2781
1. For can there be greater Folly than to pretend to believe the Punishments of bad Men in the next World,
1. For can there be greater Folly than to pretend to believe the Punishments of bad Men in the next World,
crd p-acp vmb pc-acp vbi jc n1 cs pc-acp vvi pc-acp vvi dt n2 pp-f j n2 p-acp dt ord n1,
(17) part (DIV2)
413
Page 314
2782
and yet to reject the Gospel, for fear of being too certain of them? Would not a wise Man in a Matter of such Consequence as this, be glad to know certainly what he must trust to,
and yet to reject the Gospel, for Fear of being too certain of them? Would not a wise Man in a Matter of such Consequence as this, be glad to know Certainly what he must trust to,
cc av pc-acp vvi dt n1, p-acp n1 pp-f vbg av j pp-f pno32? vmd xx dt j n1 p-acp dt n1 pp-f d n1 c-acp d, vbb j pc-acp vvi av-j r-crq pns31 vmb vvi p-acp,
(17) part (DIV2)
413
Page 314
2783
and to know the very worst of his Case? The meaning of this indeed is very plain, and a very wise Design it is:
and to know the very worst of his Case? The meaning of this indeed is very plain, and a very wise Design it is:
cc pc-acp vvi dt av js pp-f po31 n1? dt n1 pp-f d av vbz av j, cc dt j j n1 pn31 vbz:
(17) part (DIV2)
413
Page 314
2784
they like the uncertain Fears of Nature much better than the certainty of the Gospel-Revelation,
they like the uncertain Fears of Nature much better than the certainty of the Gospel revelation,
pns32 av-j dt j n2 pp-f n1 av-d jc cs dt n1 pp-f dt n1,
(17) part (DIV2)
414
Page 314
2785
because they are resolved to sin on, and to venture the Punishments of the other World, which they can the more safely and honourably do, the less certain they are.
Because they Are resolved to sin on, and to venture the Punishments of the other World, which they can the more safely and honourably do, the less certain they Are.
c-acp pns32 vbr vvn pc-acp vvi a-acp, cc pc-acp vvi dt n2 pp-f dt j-jn n1, r-crq pns32 vmb dt av-dc av-j cc av-j vdb, dt av-dc j pns32 vbr.
(17) part (DIV2)
414
Page 315
2786
But is it either safe or honourable to venture future Miseries? Would not a wise Man in a Matter of such vast Consequence chuse to be safe? And though we reject the plain and express Revelations of the Gospel,
But is it either safe or honourable to venture future Misery's? Would not a wise Man in a Matter of such vast Consequence choose to be safe? And though we reject the plain and express Revelations of the Gospel,
cc-acp vbz pn31 d j cc j pc-acp vvi j-jn ng1? vmd xx dt j n1 p-acp dt n1 pp-f d j n1 vvi pc-acp vbi j? cc cs pns12 vvb dt j cc vvi n2 pp-f dt n1,
(17) part (DIV2)
415
Page 315
2787
if it be still reasonable to fear (as it must be, if Nature teaches, that God will punish Sinners) it cannot be safe to venture.
if it be still reasonable to Fear (as it must be, if Nature Teaches, that God will Punish Sinners) it cannot be safe to venture.
cs pn31 vbb av j pc-acp vvi (c-acp pn31 vmb vbi, cs n1 vvz, cst np1 vmb vvi n2) pn31 vmbx vbi j pc-acp vvi.
(17) part (DIV2)
415
Page 315
2788
Men who pretend to live by meer natural Reason, ought to look upon reasonable Fears, as certain Rules to live by; for they have no other:
Men who pretend to live by mere natural Reason, ought to look upon reasonable Fears, as certain Rules to live by; for they have no other:
np1 r-crq vvb pc-acp vvi p-acp j j n1, pi pc-acp vvi p-acp j n2, c-acp j n2 pc-acp vvi p-acp; c-acp pns32 vhb dx n-jn:
(17) part (DIV2)
415
Page 315
2789
And • … n they gain nothing by rejecting • … e certain Revelation;
And • … n they gain nothing by rejecting • … e certain Revelation;
cc • … wd pns32 vvi pix p-acp vvg • … sy j n1;
(17) part (DIV2)
415
Page 315
2790
for they must fear on, and if they act reasonably, must live as if their Fears were certain;
for they must Fear on, and if they act reasonably, must live as if their Fears were certain;
c-acp pns32 vmb vvi a-acp, cc cs pns32 vvi av-j, vmb vvi c-acp cs po32 n2 vbdr j;
(17) part (DIV2)
415
Page 315
2791
and if they don't, though they reject Revelation, Natural Conscience will make them fear and tremble too, whether they will or no.
and if they don't, though they reject Revelation, Natural Conscience will make them Fear and tremble too, whither they will or no.
cc cs pns32 vdbx, cs pns32 vvb n1, j n1 vmb vvi pno32 vvi cc vvi av, cs pns32 vmb cc uh-dx.
(17) part (DIV2)
415
Page 315
2792
Tho' the Light of Nature does not give us such certain Evidence of future Punishments as the Gospel does,
Though the Light of Nature does not give us such certain Evidence of future Punishments as the Gospel does,
cs dt n1 pp-f n1 vdz xx vvi pno12 d j n1 pp-f j-jn n2 p-acp dt n1 vdz,
(17) part (DIV2)
415
Page 315
2793
yet the natural Fears of a guilty. Conscience will as certainly torment us, as if we did believe the Gospel:
yet the natural Fears of a guilty. Conscience will as Certainly torment us, as if we did believe the Gospel:
av dt j n2 pp-f dt j. n1 vmb a-acp av-j vvi pno12, c-acp cs pns12 vdd vvi dt n1:
(17) part (DIV2)
415
Page 315
2794
For a reasonable Fear has a certain Torment proportion'd to the Object of our Fears.
For a reasonable fear has a certain Torment proportioned to the Object of our Fears.
c-acp dt j n1 vhz dt j n1 vvn p-acp dt n1 pp-f po12 n2.
(17) part (DIV2)
415
Page 316
2795
Men do not fear meerly according to the Evidence they have for things, but according to the Concernment of the things they fear:
Men do not Fear merely according to the Evidence they have for things, but according to the Concernment of the things they Fear:
n2 vdb xx vvi av-j vvg p-acp dt n1 pns32 vhb p-acp n2, cc-acp vvg p-acp dt n1 pp-f dt n2 pns32 vvb:
(17) part (DIV2)
415
Page 316
2796
And when eternal Miseries are the Objects of our Fear, a little Evidence will raise a terrible and furious Passion.
And when Eternal Misery's Are the Objects of our fear, a little Evidence will raise a terrible and furious Passion.
cc c-crq j ng1 vbr dt n2 pp-f po12 n1, dt j n1 vmb vvi dt j cc j n1.
(17) part (DIV2)
415
Page 316
2797
2. And though the Light of Nature does not so particularly acquaint us what the Punishments of the Damned are,
2. And though the Light of Nature does not so particularly acquaint us what the Punishments of the Damned Are,
crd cc cs dt n1 pp-f n1 vdz xx av av-j vvi pno12 r-crq dt n2 pp-f dt vvn vbr,
(17) part (DIV2)
416
Page 316
2798
nor how long they shall concontinue, as the Gospel does, yet this gives very little relief to a Deist:
nor how long they shall concontinue, as the Gospel does, yet this gives very little relief to a Deist:
ccx c-crq av-j pns32 vmb vvi, c-acp dt n1 vdz, av d vvz av j n1 p-acp dt np1:
(17) part (DIV2)
416
Page 316
2799
Tho' he 〈 ◊ 〉 not believe the Scripture Acco• … • … f Eternal Punishments;
Though he 〈 ◊ 〉 not believe the Scripture Acco• … • … f Eternal Punishments;
cs pns31 〈 sy 〉 xx vvi dt n1 np1 … • … sy j n2;
(17) part (DIV2)
416
Page 316
2800
yet when his Fears are awakened, he can set no bounds or measures to them.
yet when his Fears Are awakened, he can Set no bounds or measures to them.
av c-crq po31 n2 vbr vvn, pns31 vmb vvi dx n2 cc vvz p-acp pno32.
(17) part (DIV2)
416
Page 316
2801
The fear of unknown Miseries paints the Fancy with as frightful Representations, as the Gospel makes;
The Fear of unknown Misery's paints the Fancy with as frightful Representations, as the Gospel makes;
dt n1 pp-f j ng1 vvz dt n1 p-acp a-acp j n2, c-acp dt n1 vvz;
(17) part (DIV2)
416
Page 316
2802
for when we know not particularly what to fear, we always fear the worst that can be.
for when we know not particularly what to Fear, we always Fear the worst that can be.
p-acp c-crq pns12 vvb xx av-j q-crq pc-acp vvi, pns12 av vvb dt js cst vmb vbi.
(17) part (DIV2)
416
Page 316
2803
This gave occasion to those Poetical Descriptions of Styx and Acheron, and the Infernal Iudges and Furies, and those various Torments inflicted on Tyrants and other bad Men;
This gave occasion to those Poetical Descriptions of Styx and Acheron, and the Infernal Judges and Furies, and those various Torments inflicted on Tyrants and other bad Men;
np1 vvd n1 p-acp d j n2 pp-f np1 cc np1, cc dt j n2 cc n2, cc d j n2 vvn p-acp n2 cc j-jn j n2;
(17) part (DIV2)
416
Page 316
2804
and though they did not positively assert the Eternity of Punishments, yet they set no Bounds to them,
and though they did not positively assert the Eternity of Punishments, yet they Set no Bounds to them,
cc cs pns32 vdd xx av-j vvb dt n1 pp-f n2, av pns32 vvd dx n2 p-acp pno32,
(17) part (DIV2)
416
Page 317
2805
but what the Principles of their Philosophy inferred, in the various Transmigrations of Souls, or Periodical Revolutions,
but what the Principles of their Philosophy inferred, in the various Transmigrations of Souls, or Periodical Revolutions,
cc-acp r-crq dt n2 pp-f po32 n1 vvn, p-acp dt j n2 pp-f n2, cc j n2,
(17) part (DIV2)
416
Page 317
2806
or the final Conflagration, which they thought their Gods themselves could not escape.
or the final Conflagration, which they Thought their God's themselves could not escape.
cc dt j n1, r-crq pns32 vvd po32 ng1 px32 vmd xx vvi.
(17) part (DIV2)
416
Page 317
2807
The Light of Nature prescribes no Measures nor Limits to the Punishment of Sinners, and therefore a Deist can never prove, that they are not so great and so endless as the Gospel describes them;
The Light of Nature prescribes no Measures nor Limits to the Punishment of Sinners, and Therefore a Deist can never prove, that they Are not so great and so endless as the Gospel describes them;
dt n1 pp-f n1 vvz dx n2 ccx n2 p-acp dt n1 pp-f n2, cc av dt np1 vmb av-x vvi, cst pns32 vbr xx av j cc av j c-acp dt n1 vvz pno32;
(17) part (DIV2)
416
Page 317
2808
and if Reason cannot prove them to be less, guilty Fears will never make them less;
and if Reason cannot prove them to be less, guilty Fears will never make them less;
cc cs n1 vmbx vvi pno32 pc-acp vbi av-dc, j n2 vmb av-x vvi pno32 av-dc;
(17) part (DIV2)
416
Page 317
2809
especially since the Gospel is now published to the World, and those who will not believe it, yet know what it says;
especially since the Gospel is now published to the World, and those who will not believe it, yet know what it Says;
av-j c-acp dt n1 vbz av vvn p-acp dt n1, cc d r-crq vmb xx vvi pn31, av vvb r-crq pn31 vvz;
(17) part (DIV2)
416
Page 317
2810
and though • … hey can bribe their Reason not to believe it, their Fears will be very apt to believe the worst.
and though • … heigh can bribe their Reason not to believe it, their Fears will be very apt to believe the worst.
cc cs • … uh vmb vvi po32 n1 xx pc-acp vvi pn31, po32 n2 vmb vbi av j pc-acp vvi dt js.
(17) part (DIV2)
416
Page 317
2811
And now I would desire these Men, who think themselves so safe, if they can • … gh the Gospel,
And now I would desire these Men, who think themselves so safe, if they can • … Gh the Gospel,
cc av pns11 vmd vvi d n2, r-crq vvb px32 av j, cs pns32 vmb • … av-d dt n1,
(17) part (DIV2)
417
Page 317
2812
and all Revealed Religion out of the World, seriously to consider, what they intend, or what they gain by it.
and all Revealed Religion out of the World, seriously to Consider, what they intend, or what they gain by it.
cc d vvn n1 av pp-f dt n1, av-j pc-acp vvi, r-crq pns32 vvb, cc r-crq pns32 vvb p-acp pn31.
(17) part (DIV2)
417
Page 317
2813
If they do sincerely believe, that there is a Righteous God, who will judge the World,
If they do sincerely believe, that there is a Righteous God, who will judge the World,
cs pns32 vdb av-j vvi, cst pc-acp vbz dt j np1, r-crq vmb vvi dt n1,
(17) part (DIV2)
417
Page 317
2814
and punish wicked Men, they are as much obliged to live a Holy and Vertuous Life, as a Christian is;
and Punish wicked Men, they Are as much obliged to live a Holy and Virtuous Life, as a Christian is;
cc vvi j n2, pns32 vbr a-acp av-d vvn pc-acp vvi dt j cc j n1, c-acp dt np1 vbz;
(17) part (DIV2)
417
Page 317
2815
and if they do not, they are exposed to the same Rebukes, and Lashes of Conscience, and guilty Fears.
and if they do not, they Are exposed to the same Rebukes, and Lashes of Conscience, and guilty Fears.
cc cs pns32 vdb xx, pns32 vbr vvn p-acp dt d n2, cc n2 pp-f n1, cc j n2.
(17) part (DIV2)
417
Page 318
2816
That they have not so much certainty of this by the Light of Nature, as the Gospel gives us, makes no difference, if they fear it;
That they have not so much certainty of this by the Light of Nature, as the Gospel gives us, makes no difference, if they Fear it;
cst pns32 vhb xx av av-d n1 pp-f d p-acp dt n1 pp-f n1, c-acp dt n1 vvz pno12, vvz dx n1, cs pns32 vvb pn31;
(17) part (DIV2)
417
Page 318
2817
their Fears will be as great and outragious, the Sting of Sin will be as sharp;
their Fears will be as great and outrageous, the Sting of since will be as sharp;
po32 n2 vmb vbi a-acp j cc j, dt n1 pp-f n1 vmb vbi a-acp j;
(17) part (DIV2)
417
Page 318
2818
but their Strength to resist the flattering Temptations of the World will not be so great:
but their Strength to resist the flattering Temptations of the World will not be so great:
cc-acp po32 n1 pc-acp vvi dt j-vvg n2 pp-f dt n1 vmb xx vbi av j:
(17) part (DIV2)
417
Page 318
2819
The more certain our Faith is, the more easie and secure our Victory will be; and to weaken our Evidence, is only to make our selves an easier Prey.
The more certain our Faith is, the more easy and secure our Victory will be; and to weaken our Evidence, is only to make our selves an Easier Prey.
dt av-dc j po12 n1 vbz, dt av-dc j cc vvb po12 n1 vmb vbi; cc pc-acp vvi po12 n1, vbz av-j pc-acp vvi po12 n2 dt jc n1.
(17) part (DIV2)
417
Page 318
2820
And if this be what they aim at, to sin more easily and securely at present,
And if this be what they aim At, to sin more Easily and securely At present,
cc cs d vbb r-crq pns32 vvb p-acp, pc-acp vvi av-dc av-j cc av-j p-acp j,
(17) part (DIV2)
417
Page 318
2821
and by degrees to conquer their Natural Fears, which they can more easily do, and so make Deism an easie Step to Atheism, I confess they are in a hopeful way:
and by Degrees to conquer their Natural Fears, which they can more Easily do, and so make Deism an easy Step to Atheism, I confess they Are in a hopeful Way:
cc p-acp n2 pc-acp vvi po32 j n2, r-crq pns32 vmb av-dc av-j vdi, cc av vvb n1 dt j n1 p-acp n1, pns11 vvb pns32 vbr p-acp dt j n1:
(17) part (DIV2)
417
Page 318
2822
But while they believe a God, and 〈 ◊ 〉 Rewards and Punishments of the next Life, it will do them no Service to reject the Gospel;
But while they believe a God, and 〈 ◊ 〉 Rewards and Punishments of the next Life, it will do them no Service to reject the Gospel;
cc-acp cs pns32 vvb dt n1, cc 〈 sy 〉 n2 cc n2 pp-f dt ord n1, pn31 vmb vdi pno32 dx n1 pc-acp vvi dt n1;
(17) part (DIV2)
417
Page 318
2823
they may weaken their Faith by it, but not cure, but encrease their Fears.
they may weaken their Faith by it, but not cure, but increase their Fears.
pns32 vmb vvi po32 n1 p-acp pn31, cc-acp xx vvi, cc-acp vvb po32 n2.
(17) part (DIV2)
417
Page 318
2824
Secondly, As a Deist, if he be true to the Principles he professes, the belief of a God,Secondly, As a Deist, if he be true to the Principles he Professes, the belief of a God,
ord, p-acp dt np1, cs pns31 vbb j p-acp dt n2 pns31 vvz, dt n1 pp-f dt np1,
(17) part (DIV2)
418
Page 318
2825
and of the Rewards and Punishments of the next life, gains no• … ing at all by rejecting the Gospel • … evelation,
and of the Rewards and Punishments of the next life, gains no• … ing At all by rejecting the Gospel • … evelation,
cc pp-f dt n2 cc n2 pp-f dt ord n1, vvz n1 … zz p-acp d p-acp vvg dt n1 • … n1,
(17) part (DIV2)
418
Page 319
2826
so he loses all the Sup• … rts and Comforts of the Gospel. • … xcepting those terrible theatnings, • … hich the Gospel denounces against • … penitent Sinners, every thing else 〈 ◊ 〉 it is a true NONLATINALPHABET glad tidings 〈 ◊ 〉 great joy to Mankind:
so he loses all the Sup• … rts and Comforts of the Gospel. • … xcepting those terrible threatenings, • … hich the Gospel denounces against • … penitent Sinners, every thing Else 〈 ◊ 〉 it is a true glad tidings 〈 ◊ 〉 great joy to Mankind:
av pns31 vvz d dt np1 … n2 cc n2 pp-f dt n1. • … vvg d j n2-vvg, • … fw-ge dt n1 vvz p-acp • … j-jn n2, d n1 av 〈 sy 〉 pn31 vbz dt j j n2 〈 sy 〉 j n1 p-acp n1:
(17) part (DIV2)
418
Page 319
2827
It gives us 〈 ◊ 〉 many signal Tokens and Pledges of • … e divine favour,
It gives us 〈 ◊ 〉 many signal Tokens and Pledges of • … e divine favour,
pn31 vvz pno12 〈 sy 〉 d n1 n2 cc n2 pp-f • … sy j-jn n1,
(17) part (DIV2)
418
Page 319
2828
and such expresse • … romises of Gods care of good Men 〈 ◊ 〉 this World,
and such express • … romises of God's care of good Men 〈 ◊ 〉 this World,
cc d j • … vvz pp-f npg1 n1 pp-f j n2 〈 sy 〉 d n1,
(17) part (DIV2)
418
Page 319
2829
and of the glorious re• … ards of the next, as meer nature at • … ost affords but very imperfect con• … ectures of;
and of the glorious re• … ards of the next, as mere nature At • … ost affords but very imperfect con• … ectures of;
cc pp-f dt j n1 … ng1-jn pp-f dt ord, c-acp j n1 p-acp • … av vvz p-acp av j n1 … n2 pp-f;
(17) part (DIV2)
418
Page 319
2830
that the Deist, if he have • … ny generous hopes of immortality • … eft, should be glad to have some bet• … er assurance of immortal happiness, • … han nature gives,
that the Deist, if he have • … ny generous hope's of immortality • … eft, should be glad to have Some bet• … er assurance of immortal happiness, • … han nature gives,
d dt np1, cs pns31 vhb • … fw-fr j n2 pp-f n1 • … av, vmd vbi j pc-acp vhi d n1 … fw-ge n1 pp-f j n1, • … fw-ge n1 vvz,
(17) part (DIV2)
418
Page 319
2831
and can think it no advantage, that the Punishments of the next life are uncertain,
and can think it no advantage, that the Punishments of the next life Are uncertain,
cc vmb vvi pn31 dx n1, cst dt n2 pp-f dt ord n1 vbr j,
(17) part (DIV2)
418
Page 319
2832
when the Rewards of it are as uncertain too, if we will allow no other Evidence but the Light of Nature.
when the Rewards of it Are as uncertain too, if we will allow no other Evidence but the Light of Nature.
c-crq dt n2 pp-f pn31 vbr p-acp j av, cs pns12 vmb vvi dx j-jn n1 p-acp dt n1 pp-f n1.
(17) part (DIV2)
418
Page 319
2833
But I shall consine my self at present but to one thing, which all Mankind are equally concerned in,
But I shall consine my self At present but to one thing, which all Mankind Are equally concerned in,
p-acp pns11 vmb vvi po11 n1 p-acp j p-acp p-acp crd n1, r-crq d n1 vbr av-jn vvn p-acp,
(17) part (DIV2)
418
Page 319
2834
and which we can never be assured of, but by Revelation, and that is, the certain pardon and forgiveness of Sin.
and which we can never be assured of, but by Revelation, and that is, the certain pardon and forgiveness of Sin.
cc r-crq pns12 vmb av-x vbi vvn pp-f, cc-acp p-acp n1, cc d vbz, dt j n1 cc n1 pp-f np1
(17) part (DIV2)
418
Page 319
2835
If God be holy and just, a Sinner (as all Mankind are) must be punished; except he be pardoned;
If God be holy and just, a Sinner (as all Mankind Are) must be punished; except he be pardoned;
cs np1 vbb j cc j, dt n1 (c-acp d n1 vbr) vmb vbi vvn; c-acp pns31 vbb vvn;
(17) part (DIV2)
419
Page 320
2836
and therefore can have no good hopes towards God, till he is assured of his pardon.
and Therefore can have no good hope's towards God, till he is assured of his pardon.
cc av vmb vhi dx j n2 p-acp np1, c-acp pns31 vbz vvn pp-f po31 n1.
(17) part (DIV2)
419
Page 320
2837
Now the meer light of nature gives us no absolute assurance of the pardon of Sin, no, not so much as it does, that God will punish Sinners, and therefore a Deist, who rejects the Gospel Revelation, cannot possibly be so certain, that his Sins shall be pardoned,
Now the mere Light of nature gives us no absolute assurance of the pardon of since, no, not so much as it does, that God will Punish Sinners, and Therefore a Deist, who rejects the Gospel Revelation, cannot possibly be so certain, that his Sins shall be pardoned,
av dt j n1 pp-f n1 vvz pno12 av-dx j n1 pp-f dt n1 pp-f n1, uh-dx, xx av av-d c-acp pn31 vdz, cst np1 vmb vvi n2, cc av dt np1, r-crq vvz dt n1 n1, vmbx av-j vbi av j, cst po31 n2 vmb vbi vvn,
(17) part (DIV2)
420
Page 320
2838
as that he shall be punished for them.
as that he shall be punished for them.
c-acp cst pns31 vmb vbi vvn p-acp pno32.
(17) part (DIV2)
420
Page 320
2839
The Holiness and Justice of God makes him an irreconcileable Enemy to all Sin, and the only refuge Sinners have, is in the Goodness of God;The Holiness and justice of God makes him an Irreconcilable Enemy to all since, and the only refuge Sinners have, is in the goodness of God;
dt n1 cc n1 pp-f np1 vvz pno31 dt j n1 p-acp d n1, cc dt j n1 n2 vhb, vbz p-acp dt n1 pp-f np1;
(17) part (DIV2)
421
Page 320
2840
but Goodness does not so necessarily prove, that God will forgive Sin, as Justice does, that he will punish it.
but goodness does not so necessarily prove, that God will forgive since, as justice does, that he will Punish it.
cc-acp n1 vdz xx av av-j vvi, cst np1 vmb vvi n1, c-acp n1 vdz, cst pns31 vmb vvi pn31.
(17) part (DIV2)
421
Page 320
2841
For Goodness in its own nature must give place to Justice, that is, Goodness cannot pardon,
For goodness in its own nature must give place to justice, that is, goodness cannot pardon,
p-acp n1 p-acp po31 d n1 vmb vvi n1 p-acp n1, cst vbz, n1 vmbx vvi,
(17) part (DIV2)
421
Page 320
2842
while it is unjust to pardon; for an unjust Goodness is no divine Perfection.
while it is unjust to pardon; for an unjust goodness is no divine Perfection.
cs pn31 vbz j pc-acp vvi; p-acp dt j n1 vbz dx j-jn n1.
(17) part (DIV2)
421
Page 320
2843
So that the Goodness of God, how great soever we conceive it to be, (and we cannot conceive it greater than it is) does not necessarily prove, that God must or will pardon Sinners,
So that the goodness of God, how great soever we conceive it to be, (and we cannot conceive it greater than it is) does not necessarily prove, that God must or will pardon Sinners,
av cst dt n1 pp-f np1, c-crq j av pns12 vvb pn31 pc-acp vbi, (cc pns12 vmbx vvi pn31 jc cs pn31 vbz) vdz xx av-j vvi, cst np1 vmb cc vmb vvi n2,
(17) part (DIV2)
422
Page 320
2844
but only that he will pardon Sinners when it is wise and just to do so:
but only that he will pardon Sinners when it is wise and just to do so:
cc-acp j cst pns31 vmb vvi n2 c-crq pn31 vbz j cc j pc-acp vdi av:
(17) part (DIV2)
422
Page 321
2845
but who can tell, when God will think it wise and just to do so, without a Revelation? or who can tell, what it is, that makes it wise and just for a good God to forgive Sins? A good Man does not always think himself bound to forgive those Personal injuries and affronts, which are offered him, much less is a kind and merciful Prince, who is entrusted with the Administration of Justice,
but who can tell, when God will think it wise and just to do so, without a Revelation? or who can tell, what it is, that makes it wise and just for a good God to forgive Sins? A good Man does not always think himself bound to forgive those Personal injuries and affronts, which Are offered him, much less is a kind and merciful Prince, who is Entrusted with the Administration of justice,
cc-acp q-crq vmb vvi, c-crq np1 vmb vvi pn31 j cc j pc-acp vdi av, p-acp dt n1? cc q-crq vmb vvi, r-crq pn31 vbz, cst vvz pn31 j cc j p-acp dt j np1 pc-acp vvi n2? dt j n1 vdz xx av vvi px31 vvn pc-acp vvi d j n2 cc vvz, r-crq vbr vvn pno31, av-d dc vbz dt n1 cc j n1, r-crq vbz vvn p-acp dt n1 pp-f n1,
(17) part (DIV2)
422
Page 321
2846
and the Sacred Authority of Government, bound to forgive every Malefactor out of pure good nature, which would soon dissolve Government, and make Authority contemptible;
and the Sacred authority of Government, bound to forgive every Malefactor out of pure good nature, which would soon dissolve Government, and make authority contemptible;
cc dt j n1 pp-f n1, vvn pc-acp vvi d n1 av pp-f j j n1, r-crq vmd av vvi n1, cc vvi n1 j;
(17) part (DIV2)
422
Page 321
2847
and if we consider God as the Supreme Governour of the World, it will satisfy us, that to forgive Sins is not the immediate effect of goodness,
and if we Consider God as the Supreme Governor of the World, it will satisfy us, that to forgive Sins is not the immediate Effect of Goodness,
cc cs pns12 vvb np1 p-acp dt j n1 pp-f dt n1, pn31 vmb vvi pno12, cst pc-acp vvi n2 vbz xx dt j n1 pp-f n1,
(17) part (DIV2)
422
Page 321
2848
but must be tempered and accommodated to the Justice and Wisdom of Government, which we understand so little of, that we can never certainly learn from the meer light of nature,
but must be tempered and accommodated to the justice and Wisdom of Government, which we understand so little of, that we can never Certainly Learn from the mere Light of nature,
cc-acp vmb vbi vvn cc vvn p-acp dt n1 cc n1 pp-f n1, r-crq pns12 vvb av j pp-f, cst pns12 vmb av-x av-j vvi p-acp dt j n1 pp-f n1,
(17) part (DIV2)
422
Page 321
2849
when and upon what terms God will forgive Sin.
when and upon what terms God will forgive Sin.
c-crq cc p-acp r-crq n2 np1 vmb vvi np1
(17) part (DIV2)
422
Page 321
2850
The general hope and expectation of Mankind is, that God will forgive all humble penitent Sinners,
The general hope and expectation of Mankind is, that God will forgive all humble penitent Sinners,
dt j n1 cc n1 pp-f n1 vbz, cst np1 vmb vvi d j j-jn n2,
(17) part (DIV2)
423
Page 321
2851
and yet I cannot find, that any Man ever thought, that meer Repentance was sufficient to obtain our Pardon;
and yet I cannot find, that any Man ever Thought, that mere Repentance was sufficient to obtain our Pardon;
cc av pns11 vmbx vvi, cst d n1 av vvd, cst j n1 vbds j pc-acp vvi po12 n1;
(17) part (DIV2)
423
Page 322
2852
for all Religions had some instituted Rites to appease their Gods, which seems to argue, that Natural Sense they all had, that some Atonement and Expiation as well as Repentance, was necessary to pardon.
for all Religions had Some instituted Rites to appease their God's, which seems to argue, that Natural Sense they all had, that Some Atonement and Expiation as well as Repentance, was necessary to pardon.
p-acp d n2 vhd d vvn n2 pc-acp vvi po32 n2, r-crq vvz pc-acp vvi, cst j n1 pns32 d vhd, cst d n1 cc n1 c-acp av c-acp n1, vbds j pc-acp vvi.
(17) part (DIV2)
423
Page 322
2853
Nor can Reason prove the contrary. Repentance renders Men fit objects of mercy, when no other reason hinders;
Nor can Reason prove the contrary. Repentance renders Men fit objects of mercy, when no other reason hinders;
ccx vmb n1 vvi dt n-jn. n1 vvz n2 j n2 pp-f n1, c-crq dx j-jn n1 vvz;
(17) part (DIV2)
424
Page 322
2854
but the reasons of Government may supersede the Inclinations to shew mercy.
but the Reasons of Government may supersede the Inclinations to show mercy.
cc-acp dt n2 pp-f n1 vmb vvi dt n2 pc-acp vvi n1.
(17) part (DIV2)
424
Page 322
2855
How often does a merciful Prince hang a penitent Malefactor without any blemish to the Mercy of his Government;
How often does a merciful Prince hang a penitent Malefactor without any blemish to the Mercy of his Government;
uh-crq av vdz dt j n1 vvb dt j-jn n1 p-acp d n1 p-acp dt n1 pp-f po31 n1;
(17) part (DIV2)
424
Page 322
2856
and if good Men and good Princes are not always bound to forgive Penitents, then Repentance it self alone cannot entitle us to Mercy.
and if good Men and good Princes Are not always bound to forgive Penitents, then Repentance it self alone cannot entitle us to Mercy.
cc cs j n2 cc j n2 vbr xx av vvn pc-acp vvi n2-jn, cs n1 pn31 n1 j vmbx vvi pno12 p-acp n1.
(17) part (DIV2)
424
Page 322
2857
So that we can have no Security of the pardon of our Sins but by the Gospel of Christ, wherein God has expresly promised the remission of Sins to all true Penitents in the Name,
So that we can have no Security of the pardon of our Sins but by the Gospel of christ, wherein God has expressly promised the remission of Sins to all true Penitents in the Name,
av cst pns12 vmb vhi dx n1 pp-f dt n1 pp-f po12 n2 p-acp p-acp dt n1 pp-f np1, c-crq np1 vhz av-j vvn dt n1 pp-f n2 p-acp d j n2-jn p-acp dt n1,
(17) part (DIV2)
425
Page 322
2858
and through the Merits and Mediation of Christ. Good God! what a consolation is this to Sinners!
and through the Merits and Mediation of christ. Good God! what a consolation is this to Sinners!
cc p-acp dt n2 cc n1 pp-f np1. j np1 r-crq dt n1 vbz d p-acp n2!
(17) part (DIV2)
425
Page 322
2859
who would be without the certain hopes of Forgiveness for all the World.
who would be without the certain hope's of Forgiveness for all the World.
q-crq vmd vbi p-acp dt j n2 pp-f n1 p-acp d dt n1.
(17) part (DIV2)
426
Page 323
2860
How terrible is it to believe that there is a just God, who will punish Sinners, without knowing or believing a Saviour!
How terrible is it to believe that there is a just God, who will Punish Sinners, without knowing or believing a Saviour!
q-crq j vbz pn31 pc-acp vvi cst pc-acp vbz dt j np1, r-crq vmb vvi n2, p-acp vvg cc vvg dt n1!
(17) part (DIV2)
426
Page 323
2861
did these Men duly consider Things, they would think Deism to be the most dangerous State in the World, which has no Covenant, no Promise, no Priest, no Sacrifice;
did these Men duly Consider Things, they would think Deism to be the most dangerous State in the World, which has no Covenant, no Promise, no Priest, no Sacrifice;
vdd d n2 av-jn vvb n2, pns32 vmd vvi n1 pc-acp vbi dt av-ds j n1 p-acp dt n1, r-crq vhz dx n1, dx n1, dx n1, dx n1;
(17) part (DIV2)
426
Page 323
2862
which might be the Religion of the State of Innocence, but is no Religion for Sinners.
which might be the Religion of the State of Innocence, but is no Religion for Sinners.
r-crq vmd vbi dt n1 pp-f dt n1 pp-f n1, cc-acp vbz dx n1 p-acp n2.
(17) part (DIV2)
426
Page 323
2863
Secondly, Let us now consider the unreasonableness of Deism, and how inconsistent it is with it self:Secondly, Let us now Consider the unreasonableness of Deism, and how inconsistent it is with it self:
ord, vvb pno12 av vvi dt n1 pp-f n1, cc c-crq j pn31 vbz p-acp pn31 n1:
(17) part (DIV2)
427
Page 323
2864
For to deny all Divine Revelation, does extreamly weaken the belief of a God;
For to deny all Divine Revelation, does extremely weaken the belief of a God;
c-acp pc-acp vvi d j-jn n1, vdz av-jn vvi dt n1 pp-f dt n1;
(17) part (DIV2)
427
Page 323
2865
and to acknowledge the Being of a God, makes it highly reasonable to believe a Revelation.
and to acknowledge the Being of a God, makes it highly reasonable to believe a Revelation.
cc pc-acp vvi dt vbg pp-f dt np1, vvz pn31 av-j j pc-acp vvi dt n1.
(17) part (DIV2)
427
Page 323
2866
First, That to deny all Divine Revelation does extreamly weaken the belief of a God.First, That to deny all Divine Revelation does extremely weaken the belief of a God.
ord, cst pc-acp vvi d j-jn n1 vdz av-jn vvi dt n1 pp-f dt np1.
(17) part (DIV2)
428
Page 323
2867
A Deist indeed has this visible World for the Proof of a God, as St. Paul argues;
A Deist indeed has this visible World for the Proof of a God, as Saint Paul argues;
dt np1 av vhz d j n1 p-acp dt n1 pp-f dt np1, c-acp n1 np1 vvz;
(17) part (DIV2)
429
Page 323
2868
The invisible things from the Creation of the World are clearly seen, being understood by the Things that are made, even his Eternal Power and Godhead, Rom. 1. 20. And this I grant is a very good Argument, but loses very much of its Strength in the Mouth of a Deist. For though it be highly reasonable to think, that the World was made by that Supreme and Sovereign Being, whom we call God,
The invisible things from the Creation of the World Are clearly seen, being understood by the Things that Are made, even his Eternal Power and Godhead, Rom. 1. 20. And this I grant is a very good Argument, but loses very much of its Strength in the Mouth of a Deist. For though it be highly reasonable to think, that the World was made by that Supreme and Sovereign Being, whom we call God,
dt j n2 p-acp dt n1 pp-f dt n1 vbr av-j vvn, vbg vvn p-acp dt n2 cst vbr vvn, av po31 j n1 cc n1, np1 crd crd cc d pns11 vvb vbz dt av j n1, cc-acp vvz av av-d pp-f po31 n1 p-acp dt n1 pp-f dt np1. c-acp cs pn31 vbb av-j j pc-acp vvi, cst dt n1 vbds vvn p-acp d j cc j-jn vbg, ro-crq pns12 vvb np1,
(17) part (DIV2)
429
Page 324
2869
yet had we no other notice of the being of a God, but from this visible Creation, had there never been any Commerce or Intercourse between God and Men, had he never since the making of the World, given any Signs or Tokens of his Power and Presence, it would have been a very strong Praesumption, that there is no God, notwithstanding all the Arguments from the Frame of this visible World, that there is one:
yet had we no other notice of thee being of a God, but from this visible Creation, had there never been any Commerce or Intercourse between God and Men, had he never since the making of the World, given any Signs or Tokens of his Power and Presence, it would have been a very strong Presumption, that there is no God, notwithstanding all the Arguments from the Frame of this visible World, that there is one:
av vhd pns12 dx j-jn n1 pp-f pno32 vbg pp-f dt np1, cc-acp p-acp d j n1, vhd a-acp av-x vbn d n1 cc n1 p-acp np1 cc n2, vhd pns31 av-x p-acp dt n-vvg pp-f dt n1, vvn d n2 cc n2 pp-f po31 n1 cc n1, pn31 vmd vhi vbn dt j j n1, cst pc-acp vbz dx n1, c-acp d dt n2 p-acp dt n1 pp-f d j n1, cst pc-acp vbz pi:
(17) part (DIV2)
429
Page 324
2870
For it seems as unreasonable to think that there should be a God in the World,
For it seems as unreasonable to think that there should be a God in the World,
c-acp pn31 vvz p-acp j pc-acp vvi cst a-acp vmd vbi dt n1 p-acp dt n1,
(17) part (DIV2)
429
Page 324
2871
and Mankind hear nothing of him, see no visible Marks of his Care and Providence, in matters of the greatest Consequence (as the Worship and Glory of God,
and Mankind hear nothing of him, see no visible Marks of his Care and Providence, in matters of the greatest Consequence (as the Worship and Glory of God,
cc n1 vvb pix pp-f pno31, vvb dx j n2 pp-f po31 n1 cc n1, p-acp n2 pp-f dt js n1 (c-acp dt n1 cc n1 pp-f np1,
(17) part (DIV2)
429
Page 324
2872
and the Salvation of Mens Souls certainly are) that they should receive no Notices of his Will, what Homage he expects from them,
and the Salvation of Men's Souls Certainly Are) that they should receive no Notices of his Will, what Homage he expects from them,
cc dt n1 pp-f ng2 n2 av-j vbr) cst pns32 vmd vvi dx n2 pp-f po31 n1, r-crq n1 pns31 vvz p-acp pno32,
(17) part (DIV2)
429
Page 324
2873
and what he will accept, that there should be no Communication between Reasonable Beings and the Supreme Mind,
and what he will accept, that there should be no Communication between Reasonable Beings and the Supreme Mind,
cc r-crq pns31 vmb vvi, cst a-acp vmd vbi dx n1 p-acp j n2 cc dt j n1,
(17) part (DIV2)
429
Page 324
2874
as it is to think, that the World could be made without a God.
as it is to think, that the World could be made without a God.
c-acp pn31 vbz pc-acp vvi, cst dt n1 vmd vbi vvn p-acp dt np1.
(17) part (DIV2)
429
Page 325
2875
For what end did God make reasonable Creatures, but to make himself known to them, which is the highest happiness and Perfection of Reasonable Beings;
For what end did God make reasonable Creatures, but to make himself known to them, which is the highest happiness and Perfection of Reasonable Beings;
p-acp r-crq n1 vdd np1 vvi j n2, cc-acp pc-acp vvi px31 vvn p-acp pno32, r-crq vbz dt js n1 cc n1 pp-f j n2;
(17) part (DIV2)
429
Page 325
2876
and can we then imagine, that when God had made the World, and made Man, he should withdraw himself into Silence and Ob• … curity,
and can we then imagine, that when God had made the World, and made Man, he should withdraw himself into Silence and Ob• … curity,
cc vmb pns12 av vvb, cst c-crq np1 vhd vvn dt n1, cc vvd n1, pns31 vmd vvi px31 p-acp n1 cc np1 … n1,
(17) part (DIV2)
429
Page 325
2877
and take no farther notice of Mankind, nor make any other Discoveries of himself to them,
and take no farther notice of Mankind, nor make any other Discoveries of himself to them,
cc vvb av-dx av-jc n1 pp-f n1, ccx vvi d j-jn n2 pp-f px31 p-acp pno32,
(17) part (DIV2)
429
Page 325
2878
than what they can imperfectly spell out from the visible Creation.
than what they can imperfectly spell out from the visible Creation.
cs r-crq pns32 vmb av-j vvi av p-acp dt j n1.
(17) part (DIV2)
429
Page 325
2879
And on the other hand, though we must not urge the Authority of Revelation to prove a God, which would • … e to beg the Question,
And on the other hand, though we must not urge the authority of Revelation to prove a God, which would • … e to beg the Question,
cc p-acp dt j-jn n1, cs pns12 vmb xx vvi dt n1 pp-f n1 pc-acp vvi dt n1, r-crq vmd • … sy pc-acp vvi dt n1,
(17) part (DIV2)
430
Page 325
2880
yet the being of a Revelation we may; for whatever proves a Divine Revelation proves a God.
yet the being of a Revelation we may; for whatever Proves a Divine Revelation Proves a God.
av dt n1 pp-f dt n1 pns12 vmb; p-acp r-crq vvz dt j-jn n1 vvz dt n1.
(17) part (DIV2)
430
Page 325
2881
The wisest and acutest Philosophers among the Heathens thought this the best and most sensible Proof of a God.
The Wisest and acutest Philosophers among the heathens Thought this the best and most sensible Proof of a God.
dt js cc vv2 n2 p-acp dt n2-jn n1 d dt js cc av-ds j n1 pp-f dt np1.
(17) part (DIV2)
431
Page 325
2882
Balbus the Stoick, having begun his Proof of the Being of a God from • … his visible Creation, Balbus the Stoic, having begun his Proof of thee Being of a God from • … his visible Creation,
np1 dt jp, vhg vvn po31 n1 pp-f pno32 vbg pp-f dt np1 p-acp • … po31 j n1,
(17) part (DIV2)
432
Page 325
2883
and the univer• … al Consent of Mankind in this Belief, • … e resolves the Firmness and Stability of this Perswasion into those visible Signs which their Gods oftentimes gave of their own Power and Presence;
and the univer• … all Consent of Mankind in this Belief, • … e resolves the Firmness and Stability of this Persuasion into those visible Signs which their God's oftentimes gave of their own Power and Presence;
cc dt n1 … d vvb pp-f n1 p-acp d n1, • … sy vvz dt n1 cc n1 pp-f d n1 p-acp d j n2 r-crq po32 n2 av vvd pp-f po32 d n1 cc n1;
(17) part (DIV2)
432
Page 326
2884
Quòd presentiam soepe Divi suam declarant. Quòd presentiam Soepe Divi suam declarant.
fw-la fw-la fw-la fw-la fw-la j.
(17) part (DIV2)
432
Page 326
2885
And the Argument is certainly a very good one, though the Particular Instances he gives of it, may be vain and fictitious,
And the Argument is Certainly a very good one, though the Particular Instances he gives of it, may be vain and fictitious,
cc dt n1 vbz av-j dt j j pi, cs dt j-jn n2 pns31 vvz pp-f pn31, vmb vbi j cc j,
(17) part (DIV2)
432
Page 326
2886
and want sufficient attestation to gain belief:
and want sufficient attestation to gain belief:
cc vvb j n1 pc-acp vvi n1:
(17) part (DIV2)
432
Page 326
2887
But had Balbus instead of the Apparitions of Castor and Pollux, and their ridiculous Rites of Divination, seen the Miracles of Moses and of Christ, the familiar Conversation of God with Abraham and Moses, the terrible Appearance of Mount Sinai when God delivered the Law in an audible Voice,
But had Balbus instead of the Apparitions of Castor and Pollux, and their ridiculous Rites of Divination, seen the Miracles of Moses and of christ, the familiar Conversation of God with Abraham and Moses, the terrible Appearance of Mount Sinai when God Delivered the Law in an audible Voice,
cc-acp vhd np1 av pp-f dt n2 pp-f np1 cc np1, cc po32 j n2 pp-f n1, vvn dt n2 pp-f np1 cc pp-f np1, dt j-jn n1 pp-f np1 p-acp np1 cc np1, dt j n1 pp-f n1 np1 c-crq np1 vvd dt n1 p-acp dt j n1,
(17) part (DIV2)
432
Page 326
2888
and the infallible Accomplishment of Prophesies, that is, had his Proofs of a Divine Power and Presence been as undeniable,
and the infallible Accomplishment of prophecies, that is, had his Proofs of a Divine Power and Presence been as undeniable,
cc dt j n1 pp-f n2, cst vbz, vhd po31 n2 pp-f dt j-jn n1 cc n1 vbn p-acp j,
(17) part (DIV2)
432
Page 326
2889
as his reasoning from such Divine Appearances to the Being of a God, is unanswerable, all the Wit and Sophistry in the World could never have evaded this Argument;
as his reasoning from such Divine Appearances to the Being of a God, is unanswerable, all the Wit and Sophistry in the World could never have evaded this Argument;
c-acp po31 n-vvg p-acp d j-jn n2 p-acp dt vbg pp-f dt np1, vbz j, d dt n1 cc n1 p-acp dt n1 vmd av-x vhi vvn d n1;
(17) part (DIV2)
432
Page 326
2890
for it would be impossible to perswade Men there is no God, when they do little less than see him in such present and sensible Effects,
for it would be impossible to persuade Men there is no God, when they do little less than see him in such present and sensible Effects,
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(17) part (DIV2)
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as can have no other Cause but a God.
as can have no other Cause but a God.
c-acp vmb vhi dx j-jn n1 p-acp dt np1.
(17) part (DIV2)
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However thus much we learn from this dispute, that according to the Sense of the wisest Men, such visible Effects of a Divine Power and Presence are the most irresistible Argument for the Being of God;
However thus much we Learn from this dispute, that according to the Sense of the Wisest Men, such visible Effects of a Divine Power and Presence Are the most irresistible Argument for the Being of God;
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(17) part (DIV2)
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2893
that the wisest Men did believe, that if there is a God, he would give some undeniable Proofs of his own Being in the Acts of Government and Providence, as well as of Creation:
that the Wisest Men did believe, that if there is a God, he would give Some undeniable Proofs of his own Being in the Acts of Government and Providence, as well as of Creation:
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(17) part (DIV2)
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2894
And that if there never had been any such sensible Appearances of such a Divine Power and Presence, it would at least have rendred the Being of God very doubtfull.
And that if there never had been any such sensible Appearances of such a Divine Power and Presence, it would At least have rendered the Being of God very doubtful.
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(17) part (DIV2)
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2895
This should make all those who heartily believe a God, to think and speak more honourably of Revelation;
This should make all those who heartily believe a God, to think and speak more honourably of Revelation;
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(17) part (DIV2)
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2896
for the Belief of a God and of Revelation will stand and fall together;
for the Belief of a God and of Revelation will stand and fallen together;
p-acp dt n1 pp-f dt n1 cc pp-f n1 vmb vvi cc vvi av;
(17) part (DIV2)
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2897
that a Deist, who ridicules all Revelation, takes a very ill Course to perswade the World, that he believes a God.
that a Deist, who ridicules all Revelation, Takes a very ill Course to persuade the World, that he believes a God.
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(17) part (DIV2)
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2898
Secondly, The unreasonableness of Deism will further appear, if we consider, that to acknowledge the Being of a God makes it highly reasonable to believe a Revelation.Secondly, The unreasonableness of Deism will further appear, if we Consider, that to acknowledge the Being of a God makes it highly reasonable to believe a Revelation.
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(17) part (DIV2)
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2899
I do not say, that to believe a God obliges us to believe every pretended Revelation:
I do not say, that to believe a God obliges us to believe every pretended Revelation:
pns11 vdb xx vvi, cst pc-acp vvi dt n1 vvz pno12 pc-acp vvi d j-vvn n1:
(17) part (DIV2)
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for the truth of any particular Revelation depends on those peculiar Marks of Divinity and Credibility, which it bears on it:
for the truth of any particular Revelation depends on those peculiar Marks of Divinity and Credibility, which it bears on it:
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(17) part (DIV2)
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2901
but whoever beleives, that there is a God, cannot think it incredible, that God should reveal himself and his Will to Mankind;
but whoever believes, that there is a God, cannot think it incredible, that God should reveal himself and his Will to Mankind;
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(17) part (DIV2)
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2902
nay will see great reason to believe, that he has done so, as the State of the World in the different Ages and Dispensations of it, did require, and would admit. For,
nay will see great reason to believe, that he has done so, as the State of the World in the different Ages and Dispensations of it, did require, and would admit. For,
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(17) part (DIV2)
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First, No Man, who believes, that there is a God, can question, whether God can,First, No Man, who believes, that there is a God, can question, whither God can,
ord, dx n1, r-crq vvz, cst pc-acp vbz dt n1, vmb vvi, cs np1 vmb,
(17) part (DIV2)
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2904
if he so pleases, make a more perfect manifestation of himself, and his Will, to Mankind,
if he so Pleases, make a more perfect manifestation of himself, and his Will, to Mankind,
cs pns31 av vvz, vvb dt av-dc j n1 pp-f px31, cc po31 n1, p-acp n1,
(17) part (DIV2)
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2905
than he has done by the Works of Nature:
than he has done by the Works of Nature:
cs pns31 vhz vdn p-acp dt vvz pp-f n1:
(17) part (DIV2)
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2906
for what can't he do, who made the World, and is infinite in Wisdom and Power? as to consider particularly some of those ways, whereby God is supposed to reveal himself to Mankind.
for what can't he do, who made the World, and is infinite in Wisdom and Power? as to Consider particularly Some of those ways, whereby God is supposed to reveal himself to Mankind.
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(17) part (DIV2)
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2907
God is a pure and infinite Mind, who cannot be seen by Mortal Eyes, and yet will any Man say, that God cannot by some visible Appearances convince Men of his immediate Presence beyond all possibility of Doubt? that he cannot either with or without such visible Appearances, speak to them,
God is a pure and infinite Mind, who cannot be seen by Mortal Eyes, and yet will any Man say, that God cannot by Some visible Appearances convince Men of his immediate Presence beyond all possibility of Doubt? that he cannot either with or without such visible Appearances, speak to them,
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(17) part (DIV2)
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2908
and talk as familiarly with them, as one Man converses with another? And then whatever Truth there be in the Story, which is another Enquiry, there is nothing in its own Nature incredible in those Relations we have of God's appearing to Adam, and conversing with him in Paradise;
and talk as familiarly with them, as one Man converses with Another? And then whatever Truth there be in the Story, which is Another Enquiry, there is nothing in its own Nature incredible in those Relations we have of God's appearing to Adam, and conversing with him in Paradise;
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(17) part (DIV2)
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2909
of his appearing to Abraham and Iacob, who saw God face to face, Gen. 32. 30. Of his speaking to Moses face to face,
of his appearing to Abraham and Iacob, who saw God face to face, Gen. 32. 30. Of his speaking to Moses face to face,
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(17) part (DIV2)
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as a Man talketh with his Friend, Exod. 33. 11.
as a Man talketh with his Friend, Exod 33. 11.
c-acp dt n1 vvz p-acp po31 n1, np1 crd crd
(17) part (DIV2)
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2911
Cannot God, who formed our Minds, and knows all the Springs of Thoughts, draw such clear and bright Scenes and Pictures of things on our Fancy and Imagination,
Cannot God, who formed our Minds, and knows all the Springs of Thoughts, draw such clear and bright Scenes and Pictures of things on our Fancy and Imagination,
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(17) part (DIV2)
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2912
whether sleeping or waking, as shall need no other proof of their Divinity but themselves? As Light is known by it self,
whither sleeping or waking, as shall need no other proof of their Divinity but themselves? As Light is known by it self,
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(17) part (DIV2)
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2913
and the first Principles and Maxims of Reason by their own Evidence.
and the First Principles and Maxims of Reason by their own Evidence.
cc dt ord n2 cc n2 pp-f n1 p-acp po32 d n1.
(17) part (DIV2)
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2914
Cannot the Son of God, who made the World, and made Man, if he so pleases, cloath himself with Humane Nature,
Cannot the Son of God, who made the World, and made Man, if he so Pleases, cloth himself with Humane Nature,
vmbx dt n1 pp-f np1, r-crq vvd dt n1, cc vvd n1, cs pns31 av vvz, n1 px31 p-acp j n1,
(17) part (DIV2)
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2915
and appear and converse in the World, as a Man, and familiarly instruct Mankind in the Will of God, and the Way to Heaven.
and appear and converse in the World, as a Man, and familiarly instruct Mankind in the Will of God, and the Way to Heaven.
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(17) part (DIV2)
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2916
There is no question then, but God can, if he pleases, inspire Men with the Knowledge of his Will, either by Dreams and Visions,
There is no question then, but God can, if he Pleases, inspire Men with the Knowledge of his Will, either by Dreams and Visions,
pc-acp vbz dx n1 av, cc-acp np1 vmb, cs pns31 vvz, vvb n2 p-acp dt n1 pp-f po31 n1, av-d p-acp n2 cc n2,
(17) part (DIV2)
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2917
or by an audible Voice, and a familiar Conversation, o• … by an immediate Impression upon the higher Faculties of Reason and Understanding;
or by an audible Voice, and a familiar Conversation, o• … by an immediate Impression upon the higher Faculties of Reason and Understanding;
cc p-acp dt j n1, cc dt j-jn n1, n1 … p-acp dt j n1 p-acp dt jc n2 pp-f n1 cc n1;
(17) part (DIV2)
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2918
so that if there be a God, there may be Prophets inspired by God to reveal his Will to Men:
so that if there be a God, there may be prophets inspired by God to reveal his Will to Men:
av cst cs pc-acp vbi dt np1, pc-acp vmb vbi n2 vvn p-acp np1 pc-acp vvi po31 n1 p-acp n2:
(17) part (DIV2)
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2919
And therefore the Pretences to Prophesie, must not be laugh'd out of the World, but examined:
And Therefore the Pretences to Prophesy, must not be laughed out of the World, but examined:
cc av dt n2 pc-acp vvi, vmb xx vbi vvd av pp-f dt n1, cc-acp vvn:
(17) part (DIV2)
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2920
The thing is not incredible, because it is what God can do; but the Prophet must be tried, because there may be Cheats and Impostures.
The thing is not incredible, Because it is what God can do; but the Prophet must be tried, Because there may be Cheats and Impostors.
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(17) part (DIV2)
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2921
Now the trial of a Prophet, whether he come from God, is by such Works, as no Man can do except God be with him;
Now the trial of a Prophet, whither he come from God, is by such Works, as no Man can do except God be with him;
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(17) part (DIV2)
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2922
that is, in short, by what we call Miracles, and foretelling things to come. And here again, he who believes that there is a God, cannot think either Miracles,
that is, in short, by what we call Miracles, and foretelling things to come. And Here again, he who believes that there is a God, cannot think either Miracles,
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(17) part (DIV2)
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2923
or a Prediction of future Events impossible:
or a Prediction of future Events impossible:
cc dt n1 pp-f j-jn n2 j:
(17) part (DIV2)
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2924
For what cannot that God do and know, whose Power and Knowledge are infinite? What cannot that God do, who made the World? Is it such a Difficulty to him, who framed our Bodies out of the • … ust, to give Health to the Sick,
For what cannot that God do and know, whose Power and Knowledge Are infinite? What cannot that God do, who made the World? Is it such a Difficulty to him, who framed our Bodies out of the • … ust, to give Health to the Sick,
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(17) part (DIV2)
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2925
or Sight to the Blind, to make the Deaf to Hear, and the Lame to Walk, and to • … aise the Dead? We all know, this is above Humane Power;
or Sighed to the Blind, to make the Deaf to Hear, and the Lame to Walk, and to • … aise the Dead? We all know, this is above Humane Power;
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(17) part (DIV2)
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2926
and therefore if • … uch things be done, they must be done by the Power of God;
and Therefore if • … such things be done, they must be done by the Power of God;
cc av cs • … d n2 vbb vdn, pns32 vmb vbi vdn p-acp dt n1 pp-f np1;
(17) part (DIV2)
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and we know, • … hat God can do them; and therefore Miracles are not impossible or incredible to him who believes a God.
and we know, • … hat God can do them; and Therefore Miracles Are not impossible or incredible to him who believes a God.
cc pns12 vvb, • … n1 np1 vmb vdi pno32; cc av n2 vbr xx j cc j p-acp pno31 r-crq vvz dt n1.
(17) part (DIV2)
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2928
Thus far the Deist must agree with me, unless he have a very mean Opinion of his God:
Thus Far the Deist must agree with me, unless he have a very mean Opinion of his God:
av av-j dt np1 vmb vvi p-acp pno11, cs pns31 vhb dt j j n1 pp-f po31 n1:
(17) part (DIV2)
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2929
For a God who cannot reveal his Will to Mankind, who cannot inspire Prophets, nor work Miracles,
For a God who cannot reveal his Will to Mankind, who cannot inspire prophets, nor work Miracles,
c-acp dt n1 r-crq vmbx vvi po31 n1 p-acp n1, r-crq vmbx vvi n2, ccx vvi n2,
(17) part (DIV2)
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2930
nor foretel things to come, is no God, has not the Wisdom and the Power of a God.
nor foretell things to come, is no God, has not the Wisdom and the Power of a God.
ccx vvi n2 pc-acp vvi, vbz dx n1, vhz xx dt n1 cc dt n1 pp-f dt np1.
(17) part (DIV2)
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2931
Now this is a great Point gained;
Now this is a great Point gained;
av d vbz dt j n1 vvn;
(17) part (DIV2)
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2932
for if God can do all this, then there is no Objection against the Nature of the thing;
for if God can do all this, then there is no Objection against the Nature of the thing;
c-acp cs np1 vmb vdi d d, cs pc-acp vbz dx n1 p-acp dt n1 pp-f dt n1;
(17) part (DIV2)
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2933
and the only Dispute is about Matter of Fact, whether God have revealed his Will to Mankind;
and the only Dispute is about Matter of Fact, whither God have revealed his Will to Mankind;
cc dt j vvb vbz p-acp n1 pp-f n1, cs np1 vhb vvn po31 n1 p-acp n1;
(17) part (DIV2)
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2934
whether there ever were such inspired Men sent by God to instruct the World;
whither there ever were such inspired Men sent by God to instruct the World;
cs a-acp av vbdr d vvn n2 vvn p-acp np1 pc-acp vvi dt n1;
(17) part (DIV2)
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2935
whether there ever were any true Miracles wrought, or any certain Predictions of things to come;
whither there ever were any true Miracles wrought, or any certain Predictions of things to come;
cs a-acp av vbdr d j n2 vvn, cc d j n2 pp-f n2 pc-acp vvi;
(17) part (DIV2)
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2936
and when Men are satisfied, that such things may be, as they certainly may be,
and when Men Are satisfied, that such things may be, as they Certainly may be,
cc q-crq n2 vbr vvn, cst d n2 vmb vbi, c-acp pns32 av-j vmb vbi,
(17) part (DIV2)
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2937
if there be a God, it will dispose them to a more modest and impartial Examination of such Matters,
if there be a God, it will dispose them to a more modest and impartial Examination of such Matters,
cs pc-acp vbi dt np1, pn31 vmb vvi pno32 p-acp dt av-dc j cc j n1 pp-f d n2,
(17) part (DIV2)
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2938
and not suffer them to despise Revealed Religion at all adventures:
and not suffer them to despise Revealed Religion At all adventures:
cc xx vvi pno32 pc-acp vvi vvd n1 p-acp d n2:
(17) part (DIV2)
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2939
For in Matters, especially of such vast moment, no wise Man will reject and scorn what may be true, till he can prove it to be false.
For in Matters, especially of such vast moment, no wise Man will reject and scorn what may be true, till he can prove it to be false.
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(17) part (DIV2)
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2940
2. Since then we must confess, that it is possible that God should reveal his Will to Mankind, let us consider, which is most probable, which is most agreeable to those Notions we have of God;
2. Since then we must confess, that it is possible that God should reveal his Will to Mankind, let us Consider, which is most probable, which is most agreeable to those Notions we have of God;
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(17) part (DIV2)
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2941
that he should, or should not, make such a Revelation of his Will.
that he should, or should not, make such a Revelation of his Will.
cst pns31 vmd, cc vmd xx, vvb d dt n1 pp-f po31 n1.
(17) part (DIV2)
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2942
Now if we may judge of this by the general Sense of Mankind, there was not a Man in the World in former Ages, who believed a God,
Now if we may judge of this by the general Sense of Mankind, there was not a Man in the World in former Ages, who believed a God,
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(17) part (DIV2)
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2943
but did believe also some kind of Commerce and Communication between God and Men.
but did believe also Some kind of Commerce and Communication between God and Men.
cc-acp vdd vvi av d n1 pp-f n1 cc n1 p-acp np1 cc n2.
(17) part (DIV2)
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2944
This was the Foundation of all their Religious Rites and Ceremonies, which every Nation pretended to receive from their Gods.
This was the Foundation of all their Religious Rites and Ceremonies, which every nation pretended to receive from their God's
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(17) part (DIV2)
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2945
This gave Birth to all their Superstious Arts of Divination, that they believed their Gods had a perpetual Intercourse with Men,
This gave Birth to all their Superstitious Arts of Divination, that they believed their God's had a perpetual Intercourse with Men,
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(17) part (DIV2)
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2946
and by various Means gave them notice of things to come: • … nd the Stoick in Tully thought, That • … e Acknowledgment of a God did as • … ecessarily infer Divination,
and by various Means gave them notice of things to come: • … and the Stoic in Tully Thought, That • … e Acknowledgment of a God did as • … necessarily infer Divination,
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(17) part (DIV2)
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2947
as Divina• … on did prove the Being of a God.
as Divina• … on did prove the Being of a God.
c-acp np1 … a-acp vdd vvi dt vbg pp-f dt np1.
(17) part (DIV2)
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2948
Ego • … im sic existimo, si sint ea genera divi• … andi vera, de quibus accepimus, quoe { que } co• … imus esse Deos: Ego • … im sic existimo, si sint ea genera divi• … andi vera, de quibus accepimus, who { que } co• … imus esse Gods:
fw-la • … pno31 fw-la fw-la, fw-la fw-la fw-la fw-la n1 … fw-la fw-la, fw-la fw-la fw-la, vdb { fw-fr } n1 … fw-la fw-la fw-la:
(17) part (DIV2)
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2949
vicissim { que } si Dii sint, esse • … ui divinent. Vicissim { que } si Gods sint, esse • … ui divinent.
fw-la { fw-fr } fw-mi fw-la fw-la, fw-la • … crd n1.
(17) part (DIV2)
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2950
Is it possible, as I observed before, to • … magine, that God should make reaso• … able Creatures, who are made to know • … im,
Is it possible, as I observed before, to • … magine, that God should make reaso• … able Creatures, who Are made to know • … im,
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(17) part (DIV2)
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and to be happy in the Knowledge, and Love, and Admiration of him, and withdraw himself from them, without giving them any visible Tokens of his Presence,
and to be happy in the Knowledge, and Love, and Admiration of him, and withdraw himself from them, without giving them any visible Tokens of his Presence,
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or any other View of his Glory then in the weak and glimmering Reflections of his Works.
or any other View of his Glory then in the weak and glimmering Reflections of his Works.
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Had Man preserved the Innocence and Purity of his Nature, (for whether we believe the History of Moses or not,
Had Man preserved the Innocence and Purity of his Nature, (for whither we believe the History of Moses or not,
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if we believe, that God made Man, we must believe, that he made him Holy) he had been fit for the Presence and Conversation of God,
if we believe, that God made Man, we must believe, that he made him Holy) he had been fit for the Presence and Conversation of God,
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as Angels, and Holy and Pure Spirits are;
as Angels, and Holy and Pure Spirits Are;
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and in this State there can be no doubt, but God would have shewn himself and his Glory to Man in some Measure and Proportion,
and in this State there can be no doubt, but God would have shown himself and his Glory to Man in Some Measure and Proportion,
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as he does to the Angels in Heaven, as the History of Moses assures us, that God did to Adam in Paradise.
as he does to the Angels in Heaven, as the History of Moses assures us, that God did to Adam in Paradise.
c-acp pns31 vdz p-acp dt n2 p-acp n1, c-acp dt n1 pp-f np1 vvz pno12, cst np1 vdd p-acp np1 p-acp n1.
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So that Man was made, if I may so speak with Reverence, for the Conversation of God, which pious and devout Souls recover in some measure on Earth,
So that Man was made, if I may so speak with reverence, for the Conversation of God, which pious and devout Souls recover in Some measure on Earth,
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and which we all hope perfectly to enjoy in Heaven. Sin indeed, as necessarily it must, has made a greater distance between God and Man;
and which we all hope perfectly to enjoy in Heaven. since indeed, as necessarily it must, has made a greater distance between God and Man;
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but if we must live in the other World, and be happy or miserable there (as the Deist professes to believe) if God still exercises any Care and Providence over Mankind, it seems absolutely necessary, that he should give some sensible Tokens of his own Being and Presence,
but if we must live in the other World, and be happy or miserable there (as the Deist Professes to believe) if God still exercises any Care and Providence over Mankind, it seems absolutely necessary, that he should give Some sensible Tokens of his own Being and Presence,
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and instruct them more perfectly in his own Nature and Will, then the Light of Nature teaches.
and instruct them more perfectly in his own Nature and Will, then the Light of Nature Teaches.
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For how much soever Men may magnifie the Light of Nature, it is certain the State of the World was very ignorant and corrupt,
For how much soever Men may magnify the Light of Nature, it is certain the State of the World was very ignorant and corrupt,
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and Mankind knew little of God, beyond a general Perswasion, that there was such a Being,
and Mankind knew little of God, beyond a general Persuasion, that there was such a Being,
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and therefore worshipped a Multiplicity of Gods, and any thing for God, and that with such ridiculous and barbarous Rites,
and Therefore worshipped a multiplicity of God's, and any thing for God, and that with such ridiculous and barbarous Rites,
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as were a Reproach to the Na• … e both of God and Man. And can • … y Man who believes a Divine Provi• … nce, think that God takes no care of • … s own Glory and Worship,
as were a Reproach to the Na• … e both of God and Man. And can • … y Man who believes a Divine Provi• … nce, think that God Takes no care of • … s own Glory and Worship,
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nor of the • … uls of Men? And it is certain he has • … ken none,
nor of the • … uls of Men? And it is certain he has • … ken none,
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if he have not revealed • … mself and his Will to the World,
if he have not revealed • … mself and his Will to the World,
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Especially when we consider, that in • … ose dark Times of Paganism, the De• … l and Evil Spirits had every where • … eir Temples,
Especially when we Consider, that in • … ose dark Times of Paganism, the De• … l and Evil Spirits had every where • … eir Temples,
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and Altars, and Priests, • … d Sacrifices, frequently appeared to • … eir Votaries in visible Shapes,
and Altars, and Priests, • … worser Sacrifices, frequently appeared to • … eir Votaries in visible Shapes,
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and in• … ituted their own Rites of Worship, and • … ave forth their Oracles and Responses, • … nd by their various Arts of Divinati• … n, gave them notice of many Events. • … or though these were Cheats and Im• … ostures, they were not all the Cheats • … f Priests,
and in• … ituted their own Rites of Worship, and • … have forth their Oracles and Responses, • … and by their various Arts of Divinati• … n, gave them notice of many Events. • … or though these were Cheats and Im• … ostures, they were not all the Cheats • … f Priests,
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but of Evil Spirits, who im• … osed both upon Priests and People, and • … y these Arts begot in them a great O• … inion of their own Divinity,
but of Evil Spirits, who im• … osed both upon Priests and People, and • … y these Arts begotten in them a great O• … inion of their own Divinity,
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as we must confess, unless we will deny the Credit of all Histories.
as we must confess, unless we will deny the Credit of all Histories.
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And when this, by the secret and hidden Counsels of God, was the miserable and degenerate State of Mankind;
And when this, by the secret and hidden Counsels of God, was the miserable and degenerate State of Mankind;
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can we think, that God should leave himself without any other Witness than the Light of Nature? should give no Demonstrations of a Power superior to all these vulgar Deities,
can we think, that God should leave himself without any other Witness than the Light of Nature? should give no Demonstrations of a Power superior to all these Vulgar Deities,
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nor give Men any certain Notices of his Will, no Rules of Conversation or Worship.
nor give Men any certain Notices of his Will, no Rules of Conversation or Worship.
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It is certain in Matter of Fact, that all the Reformation which has been made in Mens Faith,
It is certain in Matter of Fact, that all the Reformation which has been made in Men's Faith,
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and Worship, and Manners, is owing to the Jewish and Christian Religion:
and Worship, and Manners, is owing to the Jewish and Christian Religion:
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This put a stop to their absurd Idolatries, and restored the Worship of the One Supreme God in the World;
This put a stop to their absurd Idolatries, and restored the Worship of the One Supreme God in the World;
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which is so wonderful a Change, as could not have been wrought without some visible and irresistible Proofs of Divinity.
which is so wondered a Change, as could not have been wrought without Some visible and irresistible Proofs of Divinity.
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This is sufficient to shew, how unreasonable it is in those Men who believe a God, to deny all Revelation.
This is sufficient to show, how unreasonable it is in those Men who believe a God, to deny all Revelation.
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For it is certain, that God can reveal Himself and his Will to Mankind, if he pleases;
For it is certain, that God can reveal Himself and his Will to Mankind, if he Pleases;
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and that the Nature and Providence of God, and the State of the World, makes it highly reasonable to think he has done it.
and that the Nature and Providence of God, and the State of the World, makes it highly reasonable to think he has done it.
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The Design of all which is no more but this, to remove Mens Prejudices against the very Notion of a Revealed Religion:
The Design of all which is no more but this, to remove Men's Prejudices against the very Notion of a Revealed Religion:
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For were this effectually done, they would soon discover the most unquestionable Characters of Divinity in the Gospel of our Saviour.
For were this effectually done, they would soon discover the most unquestionable Characters of Divinity in the Gospel of our Saviour.
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I am sure, if we do believe a God, and another World, nothing can be so desirable as a more explicite and perfect Account of • … he Will of God,
I am sure, if we do believe a God, and Another World, nothing can be so desirable as a more explicit and perfect Account of • … he Will of God,
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and the Way to Heaven, than meer Nature can give us. What Impression this may make upon profess'd Deists I cannot tell;
and the Way to Heaven, than mere Nature can give us. What Impression this may make upon professed Deists I cannot tell;
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they • … ave so used themselves to laugh at eve• … y thing that is serious,
they • … have so used themselves to laugh At eve• … y thing that is serious,
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and to confute • … he wisest Arguments with bold and profane Jests, that little Good can be expected from them:
and to confute • … he Wisest Arguments with bold and profane Jests, that little Good can be expected from them:
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But I hope this may caution those, who are not yet • … nfected, and make the Name of a Deist • … n a Christian Nation, as contemptible • … s the Name of an Atheist, they are both • … wing to the same Cause; they live much alike;
But I hope this may caution those, who Are not yet • … nfected, and make the Name of a Deist • … n a Christian nation, as contemptible • … s the Name of an Atheist, they Are both • … wing to the same Cause; they live much alike;
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they are equal Enemies to Christianity, and equally dangerous to any Government, where they themselves are not • … ppermost.
they Are equal Enemies to Christianity, and equally dangerous to any Government, where they themselves Are not • … ppermost.
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It is a great Reproach to a Christian Nation, where such Doctrines are publickly owned and profess'd,
It is a great Reproach to a Christian nation, where such Doctrines Are publicly owned and professed,
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and such Persons courted and flattered as • … he most refined Philosophical Wits.
and such Persons courted and flattered as • … he most refined Philosophical Wits.
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I pray God this Nation do not find the • … ischievous Effects of it both in Church • … nd State.
I pray God this nation do not find the • … ischievous Effects of it both in Church • … and State.
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Government can never be long secure without the Sacred Authority of Religion;
Government can never be long secure without the Sacred authority of Religion;
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and destroy Revealed Religion, and we shall quickly have none, as is too visible in the Lives of Deists. I'm sure, it is a vain thing to talk of a Reformation of Manners,
and destroy Revealed Religion, and we shall quickly have none, as is too visible in the Lives of Deists. I'm sure, it is a vain thing to talk of a Reformation of Manners,
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while such Men are suffered to poison the very Fountains, to undermine all Religion, and to root up the very Foundations of Piety and Vertue.
while such Men Are suffered to poison the very Fountains, to undermine all Religion, and to root up the very Foundations of Piety and Virtue.
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I do not love to prophesie ill Things;
I do not love to prophesy ill Things;
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but that Nation cannot reasonably expect to receive Good from God, which is so unconcerned for his Glory and Worship;
but that nation cannot reasonably expect to receive Good from God, which is so unconcerned for his Glory and Worship;
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it being the standing Rule of his Government. He that honoureth me, I will honour; but those which despise me shall be lightly esteemed.
it being the standing Rule of his Government. He that Honoureth me, I will honour; but those which despise me shall be lightly esteemed.
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To God the Father, God the Son, and God the Holy Ghost, be Honour, Glory, and Power, now and for evermore. Amen.To God the Father, God the Son, and God the Holy Ghost, be Honour, Glory, and Power, now and for evermore. Amen.
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SERMON XII.
SERMON XII.
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Preach'd on September 2. 1699. Being the Fast for the Fire of London, at the Cathedeal Church of St. Paul 's,
Preached on September 2. 1699. Being the Fast for the Fire of London, At the Cathedeal Church of Saint Paul is,
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before the Right Honourable the Lord-Mayor, Aldermen, and Citizens of London. Micah vi. 9. The Lord's Voice crieth unto the City, and the Man of Wisdom shall see thy Name.
before the Right Honourable the Lord-mayor, Aldermen, and Citizens of London. micah vi. 9. The Lord's Voice cries unto the city, and the Man of Wisdom shall see thy Name.
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Hear ye the Rod, and who hath appointed it.
Hear you the Rod, and who hath appointed it.
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WHen the State of this World is Happy and Prosperous, it is no wonder to see Men indulge themselves in Ease and Luxury, forget God,
WHen the State of this World is Happy and Prosperous, it is no wonder to see Men indulge themselves in Ease and Luxury, forget God,
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or grow careless and formal in Religion.
or grow careless and formal in Religion.
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For though it might reasonably be expected that happy Creatures, who rejoice in the Blessings of Heaven, should be very devout Worshippers of that God from whose Bounty and Goodness they receive all;
For though it might reasonably be expected that happy Creatures, who rejoice in the Blessings of Heaven, should be very devout Worshippers of that God from whose Bounty and goodness they receive all;
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yet Humane Nature in this degenerate State is very fond of sensual Pleasures:
yet Humane Nature in this degenerate State is very found of sensual Pleasures:
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And when an easie and plentiful Fortune puts it into Mens Power to enjoy as much of this World as they will, there are but very few who can set Bounds to their Enjoyments,
And when an easy and plentiful Fortune puts it into Men's Power to enjoy as much of this World as they will, there Are but very few who can Set Bounds to their Enjoyments,
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and taste the Pleasures of this Life, without taking large and intoxicating Draughts of it; and this sensualizes Mens Minds;
and taste the Pleasures of this Life, without taking large and intoxicating Draughts of it; and this sensualize Men's Minds;
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and a carnal Mind is Enmity against God; saith unto God, Depart from us, for we desire not the Knowledge of thy Ways.
and a carnal Mind is Enmity against God; Says unto God, Depart from us, for we desire not the Knowledge of thy Ways.
cc dt j n1 vbz n1 p-acp np1; vvz p-acp np1, vvb p-acp pno12, c-acp pns12 vvb xx dt n1 pp-f po21 n2.
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Never any People had more sensible Demonstrations of the Power and Presence of God amongst them,
Never any People had more sensible Demonstrations of the Power and Presence of God among them,
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and his particular Care of them, than the Israelites had; and yet Moses tells us in his Prophetick Hymn, Iesurun waxed fat, and kicked;
and his particular Care of them, than the Israelites had; and yet Moses tells us in his Prophetic Hymn, Jesurun waxed fat, and Kicked;
cc po31 j n1 pp-f pno32, cs dt np1 vhd; cc av np1 vvz pno12 p-acp po31 j n1, np1 vvd j, cc vvd;
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thou art waxen fat, thou art grown thick, thou art covered with Fatness;
thou art waxed fat, thou art grown thick, thou art covered with Fatness;
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then he forsook God which made him, and lightly esteemed the Rock of his Salvation, Deut. 32. 15. And thus God complains, Isa. 1. 2, 3. Hear, O Heavens, and give ear, O Earth, for the Lord hath spoken;
then he forsook God which made him, and lightly esteemed the Rock of his Salvation, Deuteronomy 32. 15. And thus God complains, Isaiah 1. 2, 3. Hear, Oh Heavens, and give ear, Oh Earth, for the Lord hath spoken;
cs pns31 vvd np1 r-crq vvd pno31, cc av-j vvd dt n1 pp-f po31 n1, np1 crd crd cc av np1 vvz, np1 crd crd, crd vvb, uh n2, cc vvb n1, uh n1, p-acp dt n1 vhz vvn;
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I have nourished and brought up Children, and they have rebelled against me. The Ox knoweth his Owner, and the Ass his Master's Crib;
I have nourished and brought up Children, and they have rebelled against me. The Ox Knoweth his Owner, and the Ass his Masters Crib;
pns11 vhb vvn cc vvn a-acp n2, cc pns32 vhb vvd p-acp pno11. dt n1 vvz po31 n1, cc dt n1 po31 ng1 n1;
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but Israel doth not know, my People doth not consider. but Israel does not know, my People does not Consider.
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And as much as we may despise and abhor the Ingratitude of the Iews, this is the general State of Mankind;
And as much as we may despise and abhor the Ingratitude of the Iews, this is the general State of Mankind;
cc p-acp d c-acp pns12 vmb vvi cc vvi dt n1 pp-f dt np2, d vbz dt j n1 pp-f n1;
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and we may find too many Examples of it in all Times and Nations.
and we may find too many Examples of it in all Times and nations.
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But it seems much more unaccountable, when the Iudgments of God are abroad in the World, that the Inhabitants thereof should not learn Righteousness:
But it seems much more unaccountable, when the Judgments of God Are abroad in the World, that the Inhabitants thereof should not Learn Righteousness:
p-acp pn31 vvz av-d av-dc j, c-crq dt n2 pp-f np1 vbr av p-acp dt n1, cst dt n2 av vmd xx vvi n1:
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Because Judgments are apt to awaken Men, and make them consider.
Because Judgments Are apt to awaken Men, and make them Consider.
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When God speaks in Thunder and Lightning, those must be deaf indeed, who will not hear.
When God speaks in Thunder and Lightning, those must be deaf indeed, who will not hear.
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This is the merciful Design of Providence in sending such terrible Judgments on the World, to make Men consider their Ways and their Doings,
This is the merciful Design of Providence in sending such terrible Judgments on the World, to make Men Consider their Ways and their Doings,
d vbz dt j n1 pp-f n1 p-acp vvg d j n2 p-acp dt n1, pc-acp vvi n2 vvb po32 n2 cc po32 n2-vdg,
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and to convince them that there is a God that judgeth in the Earth. For Judgments have a Voice, had we but Ears to hear:
and to convince them that there is a God that Judgeth in the Earth. For Judgments have a Voice, had we but Ears to hear:
cc pc-acp vvi pno32 d pc-acp vbz dt n1 cst vvz p-acp dt n1. p-acp n2 vhb dt n1, vhd pns12 cc-acp n2 pc-acp vvi:
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They proclaim the Power and the Majesty of God; a terrible Majesty, and irresistible Power;
They proclaim the Power and the Majesty of God; a terrible Majesty, and irresistible Power;
pns32 vvb dt n1 cc dt n1 pp-f np1; dt j n1, cc j n1;
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the• … scourge and they threaten Sinners, an• … call for Weeping, and Mourning, an• … Fasting:
the• … scourge and they threaten Sinners, an• … call for Weeping, and Mourning, an• … Fasting:
n1 … vvi cc pns32 vvb n2, n1 … vvb c-acp vvg, cc j-vvg, n1 … n-vvg:
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And how unthankful soever th• … Iews were to God for his great Mercie• … and Deliverances,
And how unthankful soever th• … Iews were to God for his great Mercie• … and Deliverances,
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yet they were not so insensible of his Judgments? When he sle• … them,
yet they were not so insensible of his Judgments? When he sle• … them,
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then they sought him, and returned and enquired early after God, and remembred that God was their Rock;
then they sought him, and returned and inquired early After God, and remembered that God was their Rock;
cs pns32 vvd pno31, cc vvd cc vvn av-j p-acp np1, cc vvd cst np1 vbds po32 n1;
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and th• … High God their Redeemer, Psalm 78• … 34, 35. This we are exhorted to in my Text To hear the Rod, and who hath appointed it: and th• … High God their Redeemer, Psalm 78• … 34, 35. This we Are exhorted to in my Text To hear the Rod, and who hath appointed it:
cc n1 … j np1 po32 n1, np1 n1 … crd, crd d pns12 vbr vvn p-acp p-acp po11 n1 pc-acp vvi dt n1, cc r-crq vhz vvn pn31:
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To consider for what reasons those Evils which we at any time suffer, are come upon us,
To Consider for what Reasons those Evils which we At any time suffer, Are come upon us,
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and what God intends by the Rod;
and what God intends by the Rod;
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which is the only way to grow better by our Afflictions, and to prevail with God in great Pity and Compassion to remove them.
which is the only Way to grow better by our Afflictions, and to prevail with God in great Pity and Compassion to remove them.
r-crq vbz dt j n1 pc-acp vvi av-jc p-acp po12 n2, cc pc-acp vvi p-acp np1 p-acp j n1 cc n1 pc-acp vvi pno32.
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But this is the great difficulty;
But this is the great difficulty;
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Who shall reveal this Secret to us? How shall we distinguish between the Corrections of God,
Who shall reveal this Secret to us? How shall we distinguish between the Corrections of God,
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and the Wickedness of Men? How shall we understand the Language of the Rod, and to whom it speaks;
and the Wickedness of Men? How shall we understand the Language of the Rod, and to whom it speaks;
cc dt n1 pp-f n2? q-crq vmb pns12 vvi dt n1 pp-f dt n1, cc p-acp ro-crq pn31 vvz;
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for what Sins it strikes, and who are those Achans that are the Troublers of our Israel; and what God expects from us in such Cases?
for what Sins it strikes, and who Are those Achans that Are the Troublers of our Israel; and what God expects from us in such Cases?
p-acp r-crq n2 pn31 vvz, cc q-crq vbr d np1 cst vbr dt n2 pp-f po12 np1; cc r-crq np1 vvz p-acp pno12 p-acp d n2?
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I shall briefly explain these things to you, and apply it to the present Occasion.
I shall briefly explain these things to you, and apply it to the present Occasion.
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But I must premise, That I only address my self now to those who believe a God and a Providence;
But I must premise, That I only address my self now to those who believe a God and a Providence;
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and that God hath revealed his Will and the Rule of his Providence in the Holy Scriptures.
and that God hath revealed his Will and the Rule of his Providence in the Holy Scriptures.
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As for Atheists and Infidels, who have neither Eyes nor Ears, they can only feel the Rod like Bruits, not hear its Voice like Men:
As for Atheists and Infidels, who have neither Eyes nor Ears, they can only feel the Rod like Bruits, not hear its Voice like Men:
p-acp p-acp n2 cc n2, r-crq vhb dx n2 ccx n2, pns32 vmb av-j vvi dt n1 av-j n2, xx vvi po31 n1 av-j n2:
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Though the Lord's Voice crieth unto the City, it is only the Men of Wisdom that see his Name.
Though the Lord's Voice cries unto the city, it is only the Men of Wisdom that see his Name.
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Now as for those who believe a God and the Holy Scriptures, there are two very plain Interpreters of God's Judgments;
Now as for those who believe a God and the Holy Scriptures, there Are two very plain Interpreters of God's Judgments;
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Natural Conscience, and the Word of God. Natural Conscience, and the Word of God.
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For the Judgments of God have not an Articulate Voice to acquaint us in plain and express Words, upon what Errand they come;
For the Judgments of God have not an Articulate Voice to acquaint us in plain and express Words, upon what Errand they come;
p-acp dt n2 pp-f np1 vhb xx dt vvi n1 pc-acp vvi pno12 p-acp j cc vvi n2, p-acp r-crq n1 pns32 vvb;
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but they are Signs which speak by an Interpreter;
but they Are Signs which speak by an Interpreter;
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and if we carefully attend to the Dictates of Natural Conscience, and to the Word of God, we cannot mistake their meaning.
and if we carefully attend to the Dictates of Natural Conscience, and to the Word of God, we cannot mistake their meaning.
cc cs pns12 av-j vvb p-acp dt vvz pp-f j n1, cc p-acp dt n1 pp-f np1, pns12 vmbx vvi po32 n1.
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1. As first, No Man who attends either to the Dictates of Natural Conscience, or to the Word of God, can doubt who it is that hath appointed the Rod:
1. As First, No Man who attends either to the Dictates of Natural Conscience, or to the Word of God, can doubt who it is that hath appointed the Rod:
crd p-acp ord, av-dx n1 r-crq vvz d p-acp dt vvz pp-f j n1, cc p-acp dt n1 pp-f np1, vmb vvi r-crq pn31 vbz cst vhz vvn dt n1:
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This is the first and most natura• … question of all;
This is the First and most natura• … question of all;
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and yet a great many who profess to believe a God and a Providence, seem not well satisfied in this Point:
and yet a great many who profess to believe a God and a Providence, seem not well satisfied in this Point:
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They allow that some Judgments are the Hand of God, but are not willing to grant this of all;
They allow that Some Judgments Are the Hand of God, but Are not willing to grant this of all;
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especially when they see what the immediate and visible Causes of such Sufferings are.
especially when they see what the immediate and visible Causes of such Sufferings Are.
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Some of the greatest Evils which either private Men or Publick Societies suffer, are manifestly owing to the Injustice and Wickedness of Men;
some of the greatest Evils which either private Men or Public Societies suffer, Are manifestly owing to the Injustice and Wickedness of Men;
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and they can no more believe that it is the Will and Appointment of God, that they should suffer such Evils,
and they can no more believe that it is the Will and Appointment of God, that they should suffer such Evils,
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than that it is the Will of God that others should do them And all such Rods as are not appointed by God, can teach us nothing but the Wickedness of those by whom we suffer;
than that it is the Will of God that Others should do them And all such Rods as Are not appointed by God, can teach us nothing but the Wickedness of those by whom we suffer;
cs cst pn31 vbz dt n1 pp-f np1 cst n2-jn vmd vdi pno32 cc d d n2 c-acp vbr xx vvn p-acp np1, vmb vvi pno12 pix cc-acp dt n1 pp-f d p-acp ro-crq pns12 vvb;
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for if God has not sent them, they can bring us no Message from God. And yet most Men are in some degree infected with this Disease:
for if God has not sent them, they can bring us no Message from God. And yet most Men Are in Some degree infected with this Disease:
c-acp cs np1 vhz xx vvn pno32, pns32 vmb vvi pno12 dx n1 p-acp np1. cc av ds n2 vbr p-acp d n1 vvn p-acp d n1:
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We suffer many Evils which we are not willing to ascribe to God, and then we learn nothing from them but a little Worldly Policy and Prudence, to take better care of our selves and our Affairs, to be jealous and distrustful of Men;
We suffer many Evils which we Are not willing to ascribe to God, and then we Learn nothing from them but a little Worldly Policy and Prudence, to take better care of our selves and our Affairs, to be jealous and distrustful of Men;
pns12 vvb d n2-jn r-crq pns12 vbr xx j pc-acp vvi p-acp np1, cc av pns12 vvb pix p-acp pno32 p-acp dt j j n1 cc n1, pc-acp vvi jc n1 pp-f po12 n2 cc po12 n2, pc-acp vbi j cc j pp-f n2;
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or, it may be, to watch our Opportunities to revenge the Injuries we suffer, and to return them with Interest:
or, it may be, to watch our Opportunities to revenge the Injuries we suffer, and to return them with Interest:
cc, pn31 vmb vbi, pc-acp vvi po12 n2 pc-acp vvi dt n2 pns12 vvb, cc pc-acp vvi pno32 p-acp n1:
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And yet we profess to believe a Providence;
And yet we profess to believe a Providence;
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though it were as Honourable to God to deny his Providence, as to deny his Sovereign Disposal and Government of all Events;
though it were as Honourable to God to deny his Providence, as to deny his Sovereign Disposal and Government of all Events;
cs pn31 vbdr p-acp j p-acp np1 pc-acp vvi po31 n1, c-acp pc-acp vvi po31 j-jn n1 cc n1 pp-f d n2;
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or rather, they are both an equal Reproach to him. For a Providence which does not take care of Creatures, is little worth;
or rather, they Are both an equal Reproach to him. For a Providence which does not take care of Creatures, is little worth;
cc av-c, pns32 vbr d dt j-jn n1 p-acp pno31. p-acp dt n1 r-crq vdz xx vvi n1 pp-f n2, vbz j n1;
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and we cannot say that God takes care of his Creatures, if any Evil befals them without his Will and Appointment.
and we cannot say that God Takes care of his Creatures, if any Evil befalls them without his Will and Appointment.
cc pns12 vmbx vvi cst np1 vvz n1 pp-f po31 n2, cs d n-jn vvz pno32 p-acp po31 n1 cc n1.
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But Natural Conscience sees the Hand of God in all the Evils we suffer:
But Natural Conscience sees the Hand of God in all the Evils we suffer:
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Whatever the visible and immediate Causes and Instruments of our Sufferings are, a guilty Conscience takes notice of the Divine Vengeance;
Whatever the visible and immediate Causes and Instruments of our Sufferings Are, a guilty Conscience Takes notice of the Divine Vengeance;
r-crq dt j cc j n2 cc n2 pp-f po12 n2 vbr, dt j n1 vvz n1 pp-f dt j-jn n1;
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the Terrors of God take hold upon him, and he trembles before his Judge, though he do not see him;
the Terrors of God take hold upon him, and he trembles before his Judge, though he do not see him;
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he is afraid of God, when he feels only the Hands of Men.
he is afraid of God, when he feels only the Hands of Men.
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And what is the meaning of this? What is the Language of these guilty Fears,
And what is the meaning of this? What is the Language of these guilty Fears,
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but that whatever the Rod be that strikes, it is moved and directed by a Divine Hand;
but that whatever the Rod be that strikes, it is moved and directed by a Divine Hand;
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that the Wickedness and Injustice, the Wrath and Fury of Men, is no other than the Vengeance of God? For why should the Evils we suffer from Men so terrifie a guilty Conscience, had we not a Natural Persuasion, that all these Evils are sent by God, whoever are the Instruments of them?
that the Wickedness and Injustice, the Wrath and Fury of Men, is no other than the Vengeance of God? For why should the Evils we suffer from Men so terrify a guilty Conscience, had we not a Natural Persuasion, that all these Evils Are sent by God, whoever Are the Instruments of them?
cst dt n1 cc n1, dt n1 cc n1 pp-f n2, vbz dx n-jn cs dt n1 pp-f np1? p-acp q-crq vmd dt n2-jn pns12 vvb p-acp n2 av vvi dt j n1, vhd pns12 xx dt j n1, cst d d n2-jn vbr vvn p-acp np1, r-crq vbr dt n2 pp-f pno32?
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Thus it is natural in all such Cases to fly to God for help. Atheists themselves cannot wholly prevent this;
Thus it is natural in all such Cases to fly to God for help. Atheists themselves cannot wholly prevent this;
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but when they are surprized with any sudden Dangers, Nature is too quick and too powerful for their Philosophy,
but when they Are surprised with any sudden Dangers, Nature is too quick and too powerful for their Philosophy,
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and surprizes them into an Acknowledgment of God and a Providence, which they must do Penance for when their Fright is over.
and surprises them into an Acknowledgment of God and a Providence, which they must do Penance for when their Fright is over.
cc vvz pno32 p-acp dt n1 pp-f np1 cc dt n1, r-crq pns32 vmb vdi n1 p-acp c-crq po32 vvi vbz a-acp.
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Sinners who forget God in Prosperity, fly to him in their Distress; remember that God is their Rock, and the High God their Redeemer.
Sinners who forget God in Prosperity, fly to him in their Distress; Remember that God is their Rock, and the High God their Redeemer.
n2 r-crq vvb np1 p-acp n1, vvb p-acp pno31 p-acp po32 n1; vvb cst np1 vbz po32 n1, cc dt j np1 po32 n1.
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And if this be a Natural Acknowledgment of Providence, as it certainly is, it owns the Hand of God in our Sufferings,
And if this be a Natural Acknowledgment of Providence, as it Certainly is, it owns the Hand of God in our Sufferings,
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as well as his Power to save; for both equally belong to the Supreme and Sovereign Lord of the World;
as well as his Power to save; for both equally belong to the Supreme and Sovereign Lord of the World;
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and it is not meerly his Power to help, which makes Sinners fly to God in their Distress,
and it is not merely his Power to help, which makes Sinners fly to God in their Distress,
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but a Sense of his Anger in what they suffer:
but a Sense of his Anger in what they suffer:
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They do not fly to God as Men do to a powerful Patron, but as Criminals do to the Mercy of a provok'd Father or Prince:
They do not fly to God as Men do to a powerful Patron, but as Criminals do to the Mercy of a provoked Father or Prince:
pns32 vdb xx vvi p-acp np1 p-acp n2 vdb p-acp dt j n1, cc-acp c-acp n2-jn vdb p-acp dt n1 pp-f dt vvn n1 cc n1:
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When they fly to God, it is to implore his Mercy as humble Penitents, to appease his Anger, that he may remove his Judgments;
When they fly to God, it is to implore his Mercy as humble Penitents, to appease his Anger, that he may remove his Judgments;
c-crq pns32 vvb p-acp np1, pn31 vbz pc-acp vvi po31 n1 c-acp j n2-jn, pc-acp vvi po31 n1, cst pns31 vmb vvi po31 n2;
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and when we fly to the Mercies of God to remove the Rod, it is an Acknowledgment that it is • … e that strikes,
and when we fly to the mercies of God to remove the Rod, it is an Acknowledgment that it is • … e that strikes,
cc c-crq pns12 vvb p-acp dt n2 pp-f np1 pc-acp vvi dt n1, pn31 vbz dt n1 cst pn31 vbz • … sy cst vvz,
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as well as he alone that can save.
as well as he alone that can save.
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And that Conscience judges right in all this, however some Men may attribute it to a Superstitious Education, is evident from Scripture, which expresly tells us, That God doth whatsoever pleaseth him both in Heaven and in Earth.
And that Conscience judges right in all this, however Some Men may attribute it to a Superstitious Education, is evident from Scripture, which expressly tells us, That God does whatsoever Pleases him both in Heaven and in Earth.
cc d n1 vvz j-jn p-acp d d, c-acp d n2 vmb vvi pn31 p-acp dt j n1, vbz j p-acp n1, r-crq av-j vvz pno12, cst np1 vdz r-crq vvz pno31 av-d p-acp n1 cc p-acp n1.
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That none can stay his Hand, or resist his Will, or say unto him, What dost thou? That there is no Evil in the City, which the Lord hath not done.
That none can stay his Hand, or resist his Will, or say unto him, What dost thou? That there is no Evil in the city, which the Lord hath not done.
cst pix vmb vvi po31 n1, cc vvi po31 n1, cc vvb p-acp pno31, q-crq vd2 pns21? cst a-acp vbz dx j-jn p-acp dt n1, r-crq dt n1 vhz xx vdn.
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If Iob be stript of all his large Possessions in a day, it is the Lord that gave, and the Lord that taketh away.
If Job be stripped of all his large Possessions in a day, it is the Lord that gave, and the Lord that Takes away.
cs np1 vbi vvn pp-f d po31 j n2 p-acp dt n1, pn31 vbz dt n1 cst vvd, cc dt n1 cst vvz av.
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If the mighty King of Assyria invade Israel, and lay waste their Cities and Country, he is the Rod of God's Anger,
If the mighty King of Assyria invade Israel, and lay waste their Cities and Country, he is the Rod of God's Anger,
cs dt j n1 pp-f np1 vvb np1, cc vvb vvi po32 n2 cc n1, pns31 vbz dt n1 pp-f npg1 n1,
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and the Staff in his Hand is his Indignation, Isa. 10. 5, 6. Affliction cometh not forth of the Dust,
and the Staff in his Hand is his Indignation, Isaiah 10. 5, 6. Affliction comes not forth of the Dust,
cc dt n1 p-acp po31 n1 vbz po31 n1, np1 crd crd, crd n1 vvz xx av pp-f dt n1,
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neither doth Trouble spring out of the Ground, but God is the Iudge, he putteth down one,
neither does Trouble spring out of the Ground, but God is the Judge, he putteth down one,
av-dx vdz n1 vvi av pp-f dt n1, cc-acp np1 vbz dt n1, pns31 vvz a-acp crd,
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and setteth up another, Psal. 75. 7, 8. This shews us, that whatever our Sufferings are, it is God that appoints the Rod,and sets up Another, Psalm 75. 7, 8. This shows us, that whatever our Sufferings Are, it is God that appoints the Rod,
cc vvz a-acp j-jn, np1 crd crd, crd np1 vvz pno12, cst r-crq po12 n2 vbr, pn31 vbz np1 cst vvz dt n1,
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and then it must nearly concern us, 2dly, To hear the Rod, what and to whom it speaks.
and then it must nearly concern us, 2dly, To hear the Rod, what and to whom it speaks.
cc av pn31 vmb av-j vvi pno12, av, pc-acp vvi dt n1, r-crq cc p-acp ro-crq pn31 vvz.
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Now in this Case also, Conscience and the Word of God are the best Interpreters of God's Judgments.
Now in this Case also, Conscience and the Word of God Are the best Interpreters of God's Judgments.
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The Rod teacheth another way, but teacheth the same thing that Conscience and Scripture teach us;
The Rod Teaches Another Way, but Teaches the same thing that Conscience and Scripture teach us;
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that is, it proclaims aloud the Evil of Sin, and God's Anger and Displeasure against it,
that is, it proclaims aloud the Evil of since, and God's Anger and Displeasure against it,
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and calls us to Repentance, and Reformation of our Lives.
and calls us to Repentance, and Reformation of our Lives.
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When the Judgments of God are upon us, Conscience knows their Errand, and calls all our Sins to remembrance,
When the Judgments of God Are upon us, Conscience knows their Errand, and calls all our Sins to remembrance,
c-crq dt n2 pp-f np1 vbr p-acp pno12, n1 vvz po32 n1, cc vvz d po12 n2 p-acp n1,
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and sets them in order before us. Nothing but Guilt makes us afraid of God;
and sets them in order before us. Nothing but Gilded makes us afraid of God;
cc vvz pno32 p-acp n1 p-acp pno12. pix p-acp j-vvn vvz pno12 j pp-f np1;
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and how quiet and secure soever ▪ Sinners are at other times, the Judgments of God will awaken their guilty Fears;
and how quiet and secure soever ▪ Sinners Are At other times, the Judgments of God will awaken their guilty Fears;
cc c-crq j-jn cc vvi av ▪ n2 vbr p-acp j-jn n2, dt n2 pp-f np1 vmb vvi po32 j n2;
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and if Men will hearken to the Voice of an awaken'd Conscience, it will certainly tell them why God strikes;
and if Men will harken to the Voice of an awakened Conscience, it will Certainly tell them why God strikes;
cc cs n2 vmb vvi p-acp dt n1 pp-f dt vvn n1, pn31 vmb av-j vvi pno32 c-crq np1 vvz;
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and we cannot take a safer Course, than to reform those Sins of which our Consciences then accuse us.
and we cannot take a safer Course, than to reform those Sins of which our Consciences then accuse us.
cc pns12 vmbx vvi dt jc n1, cs pc-acp vvi d n2 pp-f r-crq po12 n2 av vvb pno12.
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All the Threatnings of Scripture are against Sin, and all the Judgments there recorded, especially Publick and National Judgments, were inflicted for the Punishment of Sin;
All the Threatenings of Scripture Are against since, and all the Judgments there recorded, especially Public and National Judgments, were inflicted for the Punishment of since;
d dt n2-vvg pp-f n1 vbr p-acp n1, cc d dt n2 a-acp vvn, av-j j cc j n2, vbdr vvn p-acp dt n1 pp-f n1;
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and these are to be our Examples, as they are the standing Rules and Measures of Providence.
and these Are to be our Examples, as they Are the standing Rules and Measures of Providence.
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God never punishes but for Sin, though he may exercise particular good Men with difficult Trials;
God never Punishes but for since, though he may exercise particular good Men with difficult Trials;
np1 av-x vvz cc-acp p-acp n1, cs pns31 vmb vvi j j n2 p-acp j n2;
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and therefore when bad Men and a wicked Nation suffer, they may certainly know the Cause;
and Therefore when bad Men and a wicked nation suffer, they may Certainly know the Cause;
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they have sinned, and God is angry, and summons them to Repentance;
they have sinned, and God is angry, and summons them to Repentance;
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for this is the fruit of all, to take away Sin. The Voice of Judgments is the same with the Voice of Conscience,for this is the fruit of all, to take away Sin. The Voice of Judgments is the same with the Voice of Conscience,
p-acp d vbz dt n1 pp-f d, pc-acp vvi av np1 dt n1 pp-f n2 vbz dt d p-acp dt n1 pp-f n1,
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and the Voice of God's Prophets;
and the Voice of God's prophets;
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Wash 〈 ◊ 〉, make ye clean, put away the Evil of • … our Doings from before mine Eyes: Wash 〈 ◊ 〉, make you clean, put away the Evil of • … our Doings from before mine Eyes:
vvb 〈 sy 〉, vvb pn22 j, vvb av dt n-jn pp-f • … po12 n2-vdg p-acp c-acp po11 n2:
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Cease to do Evil, learn to do well;
Cease to do Evil, Learn to do well;
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seek Iudgment, relieve the Oppressed, judge the Fatherless, plead for the Widow, Isa. 1. 16, 17. This is plain enough, and sufficiently known, if it were but sufficiently laid to Heart;seek Judgement, relieve the Oppressed, judge the Fatherless, plead for the Widow, Isaiah 1. 16, 17. This is plain enough, and sufficiently known, if it were but sufficiently laid to Heart;
vvb n1, vvb dt j-vvn, vvb dt j, vvb p-acp dt n1, np1 crd crd, crd d vbz j av-d, cc av-j vvn, cs pn31 vbdr cc-acp av-j vvn p-acp n1;
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and this is all that we are concerned to know of the Judgments of God.
and this is all that we Are concerned to know of the Judgments of God.
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The secret and hidden De• … gns of Providence, which many times surpize the World with unexpecte• … Events, are the Care of God, an• … belong not to us, till the Scene o• … pens,
The secret and hidden De• … gns of Providence, which many times surprise the World with unexpecte• … Events, Are the Care of God, an• … belong not to us, till the Scene o• … pens,
dt j-jn cc j-vvn np1 … n2-jn pp-f n1, r-crq d n2 n1 dt n1 p-acp n1 … n2, vbr dt n1 pp-f np1, n1 … vvb xx p-acp pno12, c-acp dt n1 n1 … vvz,
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and we see what part is allo• … ted us in it.
and we see what part is allo• … ted us in it.
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Whatever God be a• … doing, we have nothing to do but t• … amend our Lives, which will remov• … the Scourge from us,
Whatever God be a• … doing, we have nothing to do but t• … amend our Lives, which will remov• … the Scourge from us,
r-crq np1 vbb n1 … vdg, pns12 vhb pix pc-acp vdi p-acp n1 … vvi po12 n2, r-crq vmb n1 … dt n1 p-acp pno12,
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and entitle us t• … the Care and Protection of Providenc• … Whereas to busie our selves with Poli• … tick or Prophetick Guesses at unknow• … Events, to paint our Imaginations wit• … black and frightful,
and entitle us t• … the Care and Protection of Providenc• … Whereas to busy our selves with Poli• … tick or Prophetic Guesses At unknow• … Events, to paint our Imaginations wit• … black and frightful,
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or with gay an• … charming Scenes of Things, as despond• … ing Fears, or sanguine Hopes inspire th• … Prophet, can do us no good,
or with gay an• … charming Scenes of Things, as despond• … ing Fears, or sanguine Hope's inspire th• … Prophet, can do us no good,
cc p-acp j n1 … j-vvg n2 pp-f n2, c-acp n1 … zz n2, cc j ng1 vvb n1 … n1, vmb vdi pno12 av-dx j,
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but may d• … a great deal of hurt to our selves an• … the World.
but may d• … a great deal of hurt to our selves an• … the World.
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This is not the Voice o• … the Rod, which makes no new Reve• … lations to us,
This is not the Voice o• … the Rod, which makes no new Reve• … lations to us,
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but only awakens th• … Convictions of Conscience, and enforce• … the Reproofs and Threatnings of the Word, with such sensible and smarting Proofs of the Evil of Sin,
but only awakens th• … Convictions of Conscience, and enforce• … the Reproofs and Threatenings of the Word, with such sensible and smarting Proofs of the Evil of since,
cc-acp av-j vvz n1 … n2 pp-f n1, cc n1 … dt n2 cc n2-vvg pp-f dt n1, p-acp d j cc j-vvg n2 pp-f dt n-jn pp-f n1,
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and God's Anger against it, as will make all Men consider, who have not lost their Senses;
and God's Anger against it, as will make all Men Consider, who have not lost their Senses;
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and many times restore Sense and Understanding to those who had lost them.
and many times restore Sense and Understanding to those who had lost them.
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But this to some Men will seem a very dull Account of God's Judgments, which will neither gratifie their Curiosity, nor ill Nature;
But this to Some Men will seem a very dull Account of God's Judgments, which will neither gratify their Curiosity, nor ill Nature;
p-acp d p-acp d n2 vmb vvi dt j j vvb pp-f npg1 n2, r-crq vmb av-dx vvi po32 n1, ccx j-jn n1;
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nor, which they think worse, leave them any excuse to palliate their Hypocrisie. The Judgments of God declare God's Anger against Sin, and call us to Repentance:
nor, which they think Worse, leave them any excuse to palliate their Hypocrisy. The Judgments of God declare God's Anger against since, and call us to Repentance:
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This Men will own, but do not like to hear it express'd in such general Terms,
This Men will own, but do not like to hear it expressed in such general Terms,
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as if when God sends his Judgments amongst us, he were angry with • … s for all our Sins,
as if when God sends his Judgments among us, he were angry with • … s for all our Sins,
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and called us to repent of them all:
and called us to Repent of them all:
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This they think hard, that they must part with all their Sins, to remove these Judgments;
This they think hard, that they must part with all their Sins, to remove these Judgments;
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nay, this they think can't be the Truth of the Case, because the World is always very wicked,
nay, this they think can't be the Truth of the Case, Because the World is always very wicked,
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and yet the Judgments of God are not always abroad in the World:
and yet the Judgments of God Are not always abroad in the World:
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3128
And therefore they suppose, that when God does execute Judgments, it is not Sin in general,
And Therefore they suppose, that when God does execute Judgments, it is not since in general,
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but some particular Sins, which so highly provoke him;
but Some particular Sins, which so highly provoke him;
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and could they learn what they are, and reform them, they might see happy Days again:
and could they Learn what they Are, and reform them, they might see happy Days again:
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And this sets Men at liberty to favour what Sins they please, to reproach and accuse each other,
And this sets Men At liberty to favour what Sins they please, to reproach and accuse each other,
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3132
and to charge all the Evils and Calamities they suffer upon one another, without thinking of reforming themselves.
and to charge all the Evils and Calamities they suffer upon one Another, without thinking of reforming themselves.
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3133
Thus to be sure it always is, when there are differing Parties and Factions in a Nation, who judge very differently of Good and Evil:
Thus to be sure it always is, when there Are differing Parties and Factions in a nation, who judge very differently of Good and Evil:
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3134
They will all confess they are great Sinners, and, it may be, too many of all Parties are guilty of the same Sins;
They will all confess they Are great Sinners, and, it may be, too many of all Parties Are guilty of the same Sins;
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3135
but those Sins which are common to them all, must pass for nothing, because so far they are all agreed.
but those Sins which Are Common to them all, must pass for nothing, Because so Far they Are all agreed.
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3136
But then there are peculiar Party-Sins, which every Party dislikes in each other; and what they dislike, they conclude God dislikes too;
But then there Are peculiar Party-Sins, which every Party dislikes in each other; and what they dislike, they conclude God dislikes too;
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3137
and to these they attribute all the Evils they suffer ▪ As if the Judgments of God were not to reform the World,
and to these they attribute all the Evils they suffer ▪ As if the Judgments of God were not to reform the World,
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3138
but to decide some Party-Quarrels, which will never be decided this way, when every Party will expound Judgments in favour of themselves.
but to decide Some Party-Quarrels, which will never be decided this Way, when every Party will expound Judgments in favour of themselves.
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3139
But all Men see that this is to judge by a false and partial Rule: This is neither Conscience nor Scripture;
But all Men see that this is to judge by a false and partial Rule: This is neither Conscience nor Scripture;
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for Conscience equally condemns all Sin, and so does the Scripture too.
for Conscience equally condemns all since, and so does the Scripture too.
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I grant, tho' there is always a great deal of wickedness committed in the World, God does not always inflict Publick Judgments, which are commonly executed when Wickedness and Impiety is grown publick too;
I grant, though there is always a great deal of wickedness committed in the World, God does not always inflict Public Judgments, which Are commonly executed when Wickedness and Impiety is grown public too;
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when publick Government is remiss in punishing Wickedness, or the Numbers and Power of Sinners are grown too great for the Correction of publick Justice:
when public Government is remiss in punishing Wickedness, or the Numbers and Power of Sinners Are grown too great for the Correction of public justice:
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But we shall always find in Scripture, that when God did inflict publick Judgments, he called for a general Repentance and Reformation;
But we shall always find in Scripture, that when God did inflict public Judgments, he called for a general Repentance and Reformation;
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and if this were not so, no Man could understand the Voice of the Rod without a Spirit of Prophecy.
and if this were not so, no Man could understand the Voice of the Rod without a Spirit of Prophecy.
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But this deserves a more particular Consideration, both with respect to those Sins for which God most commonly sends his Judgments,
But this deserves a more particular Consideration, both with respect to those Sins for which God most commonly sends his Judgments,
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when he sees fit to execute a publick Vengeance; and the necessity of an universal Reformation, when the Judgments of God are upon us.
when he sees fit to execute a public Vengeance; and the necessity of an universal Reformation, when the Judgments of God Are upon us.
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1. The most general Account the Scripture gives us of publick Judgments, is an universal Corruption of Manners.
1. The most general Account the Scripture gives us of public Judgments, is an universal Corruption of Manners.
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Thus the Prophet describes the State of the Iewish Church, when God threatned his Judgments against them:
Thus the Prophet describes the State of the Jewish Church, when God threatened his Judgments against them:
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Ah • … nful Nation, a People laden with Iniquiry, a Seed of evil Doers, Children that are Corrupters; Ah • … nful nation, a People laden with Inquiry, a Seed of evil Doers, Children that Are Corrupters;
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they have forsaken the Lord, they have provoked the Holy One o• … Israel, they are gone away backward. they have forsaken the Lord, they have provoked the Holy One o• … Israel, they Are gone away backward.
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And the whole Head is sick, and the whol• … Heart faint.
And the Whole Head is sick, and the whol• … Heart faint.
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From the Sole of the Foot unto the Head, there is no Soundnes• … in it;
From the Sole of the Foot unto the Head, there is no Soundnes• … in it;
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but Wounds and Bruises, and pu• … trifying Sores:
but Wounds and Bruises, and pu• … trifying Sores:
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they have not been closed, nor bound up, nor mollified with Oint ment, Isa. 1. 4, 5, 6. And in Verse 10 he calls them, The Rulers of Sodom, an• … People of Gomorrah. they have not been closed, nor bound up, nor mollified with Oint meant, Isaiah 1. 4, 5, 6. And in Verse 10 he calls them, The Rulers of Sodom, an• … People of Gomorrah.
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When Wickednes• … is grown universal, and hath infected al• … Ranks and Orders of Men, such a Nation is ripe for Judgment;
When Wickednes• … is grown universal, and hath infected al• … Ranks and Order of Men, such a nation is ripe for Judgement;
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but it add• … greatly to the Guilt and Provocation when Men are not contented to b• … wicked, without bidding open Defiane to God and to all Religion.
but it add• … greatly to the Gilded and Provocation when Men Are not contented to b• … wicked, without bidding open Defiane to God and to all Religion.
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Wo unt• … them who draw Iniquity with Cords of Vanity, and sin as it were with Cart-rope• … Who deride all the Threatnings of God and even dare his Power and Justice That say, Let him make speed and hast en his Work, that we may see it; Woe unt• … them who draw Iniquity with Cords of Vanity, and since as it were with Cart-rope• … Who deride all the Threatenings of God and even Dare his Power and justice That say, Let him make speed and hast en his Work, that we may see it;
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and le• … the Counsel of the Holy One of Israel dra• … nigh, and come, that we may know i• … Who mock at the differences of Goo• … and Evil,and le• … the Counsel of the Holy One of Israel dra• … High, and come, that we may know i• … Who mock At the differences of Goo• … and Evil,
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and value the Reputation o• … their Wit and Philosophy too much to be• … cheated with such empty Names.
and valve the Reputation o• … their Wit and Philosophy too much to be• … cheated with such empty Names.
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Wo unto them that call Evil Good, and Good Evil, that put Darkness for Light, Woe unto them that call Evil Good, and Good Evil, that put Darkness for Light,
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and Light for Dar• … ss, that put Bitter for Sweet, and Sweet 〈 ◊ 〉 • … itter.
and Light for Dar• … ss, that put Bitter for Sweet, and Sweet 〈 ◊ 〉 • … itter.
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Wo unto them that are wise in their own Eyes, and prudent in their own Sight. Woe unto them that Are wise in their own Eyes, and prudent in their own Sighed.
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Who having first destroyed the eternal and essential differences of Good and Evil, change their Names too at pleasure,
Who having First destroyed the Eternal and essential differences of Good and Evil, change their Names too At pleasure,
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and think themselves the only wise Men in the World for doing so.
and think themselves the only wise Men in the World for doing so.
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This takes off all Restraints, and gives the Reins to their Lusts, and they live, just as they believe, without making any difference between Good and Evil. Wo unto them that are mighty to drink Wine,
This Takes off all Restraints, and gives the Reins to their Lustiest, and they live, just as they believe, without making any difference between Good and Evil. Woe unto them that Are mighty to drink Wine,
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and Men if strength to mingle strong Drink;
and Men if strength to mingle strong Drink;
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who justifie the Wicked for a Reward, and take • … ay the Righteousness of the Righteous from him.
who justify the Wicked for a Reward, and take • … ay the Righteousness of the Righteous from him.
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Therefore as the Fire devou• … eth the Stubble, and the Flame consumeth the Chaff,
Therefore as the Fire devou• … eth the Stubble, and the Flame consumeth the Chaff,
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so their Root shall be as Rot• … nness, and their Blossom shall go up as the Dust,
so their Root shall be as Rot• … nness, and their Blossom shall go up as the Dust,
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because they have cast away the Law of the Lord of Hosts, and despised the Word of the Holy One of Israel, Isa. 5. 18, &c. The like Account we find in the other Prophets.Because they have cast away the Law of the Lord of Hosts, and despised the Word of the Holy One of Israel, Isaiah 5. 18, etc. The like Account we find in the other prophets.
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And when the State of a Church and Nation is so corrupt, we need not enquire for what particular Sins God strikes;
And when the State of a Church and nation is so corrupt, we need not inquire for what particular Sins God strikes;
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but yet there were some Sins which God expressed 〈 ◊ 〉 severer Indignation against, and seldo• … delayed to punish;
but yet there were Some Sins which God expressed 〈 ◊ 〉 severer Indignation against, and seldo• … delayed to Punish;
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such as their Id• … latry, and Contempt of the God o• … Israel, of his Word and Prophets; Prophanation of his Worship;
such as their Id• … latry, and Contempt of the God o• … Israel, of his Word and prophets; Profanation of his Worship;
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Athe• … istical Notions of Providence, and 〈 ◊ 〉 Good and Evil;
Athe• … istical Notions of Providence, and 〈 ◊ 〉 Good and Evil;
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or their abominab• … Hypocrisie, in committing all the Lew• … ness and Villanies which Men cou• … commit,
or their abominab• … Hypocrisy, in committing all the Lew• … ness and Villainies which Men cou• … commit,
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and sheltring themselves in a• … external Form and Appearance of R• … ligion, which the Prophets every whe• … complain of.
and sheltering themselves in a• … external From and Appearance of R• … ligion, which the prophets every whe• … complain of.
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To these Causes is o• … ing the universal Corruption of Ma• … ners;
To these Causes is o• … ing the universal Corruption of Ma• … ners;
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for it is impossible any Nati• … should so universally degenerate, t• … they have either corrupted their Re• … gion by Superstition and Hypocrisie, lost all Sense of it;
for it is impossible any Nati• … should so universally degenerate, t• … they have either corrupted their Re• … Gion by Superstition and Hypocrisy, lost all Sense of it;
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and therefore t• … calls for a speedy Vengeance.
and Therefore t• … calls for a speedy Vengeance.
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As for what more particularly co• … cerns the Christian Church, we ma• … learn from the Epistles to the Sev• … Churches of Asia, what it is provok• … our Lord either severely to punish us, to remove the Gospel from us.
As for what more particularly co• … cern the Christian Church, we ma• … Learn from the Epistles to the Sev• … Churches of Asia, what it is provok• … our Lord either severely to Punish us, to remove the Gospel from us.
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T• … Church of Ephesus, though she had a• … quitted her self well in many thing yet had left her first Love, had abated very much of her Zeal and Fervour for the Name and Religion of Christ.
T• … Church of Ephesus, though she had a• … quit her self well in many thing yet had left her First Love, had abated very much of her Zeal and Fervour for the Name and Religion of christ.
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The Church of Pergam• … s is threatned for suffering those among her who taught Idolatrous Worship, and fleshly Lusts:
The Church of Pergam• … s is threatened for suffering those among her who taught Idolatrous Worship, and fleshly Lustiest:
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And the Church of Thyatira likewise for suffering the Woman Ieza• … el to commit Fornicat• … on,
And the Church of Thyatira likewise for suffering the Woman Ieza• … el to commit Fornicat• … on,
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and to eat things sacrificed to Idols.
and to eat things sacrificed to Idols.
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The Church of Sardis made a glorious and pompous Profession of Religion, but without the true Life and Spirit of it;
The Church of Sardis made a glorious and pompous Profession of Religion, but without the true Life and Spirit of it;
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• … e had a name to live, but was dead: • … e had a name to live, but was dead:
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And the Church of Laodicea grew very cold and indifferent even in the Profession of Religion,
And the Church of Laodicea grew very cold and indifferent even in the Profession of Religion,
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as well as in the Practice of it; she was neither hot nor cold, 〈 ◊ 〉 lukewarm.
as well as in the Practice of it; she was neither hight nor cold, 〈 ◊ 〉 lukewarm.
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All these our Saviour summons to Repentance, and threatens to punish or destroy them if they did not, Chap. 2, and 3. of the Revelations.
All these our Saviour summons to Repentance, and threatens to Punish or destroy them if they did not, Chap. 2, and 3. of the Revelations.
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The Application of all this to our selves is so obvious, that I need not multiply Words about it:
The Application of all this to our selves is so obvious, that I need not multiply Words about it:
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We are that very Nation wherein all these Evils meet;
We Are that very nation wherein all these Evils meet;
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it is hard to name any Vice which is not openly committed amongst us without Fear or Shame:
it is hard to name any Vice which is not openly committed among us without fear or Shame:
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Nay, things are come to that pass, that to be a modest Sinner, to boggle at any Wickedness, o• … to blush at it, is as great a Reproach as to be Virtuous:
Nay, things Are come to that pass, that to be a modest Sinner, to boggle At any Wickedness, o• … to blush At it, is as great a Reproach as to be Virtuous:
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And though som• … Men are ashamed to own themselve• … Atheists, yet to believe in Christ,
And though som• … Men Are ashamed to own themselve• … Atheists, yet to believe in christ,
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and to own any Reveal'd Religion, or t• … talk seriously of Providence, of God ▪ governing the World,
and to own any Revealed Religion, or t• … talk seriously of Providence, of God ▪ governing the World,
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and punishin• … Cities and Nations for their Wicke• … ness, is thought a Jest;
and punishin• … Cities and nations for their Wicke• … ness, is Thought a Jest;
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and I wi• … it were a Jest only among vile an• … mean People, of no Fortune or Education;
and I wi• … it were a Jest only among vile an• … mean People, of no Fortune or Education;
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whereas we often see that the• … Condition makes them modest, and u• … taught Nature teaches them better, t• … they are corrupted by the Examples 〈 ◊ 〉 Men of Wit and Figure in the Worl• … And as for those who pretend to Rel• … gion, it is a very melancholy Prospec• … to observe how little of the true Li• … and Spirit of Christianity there is 〈 ◊ 〉 mong them.
whereas we often see that the• … Condition makes them modest, and u• … taught Nature Teaches them better, t• … they Are corrupted by the Examples 〈 ◊ 〉 Men of Wit and Figure in the Worl• … And as for those who pretend to Rel• … Gion, it is a very melancholy Prospec• … to observe how little of the true Li• … and Spirit of Christianity there is 〈 ◊ 〉 mong them.
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There is indeed Noi• … and Zeal, and Faction enough amon• … some People, and that makes others 〈 ◊ 〉 cold and indifferent:
There is indeed Noi• … and Zeal, and Faction enough amon• … Some People, and that makes Others 〈 ◊ 〉 cold and indifferent:
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The Tempers of th• … Church of Sardis and Laodicea, th• … one that had a Name to live,
The Tempers of th• … Church of Sardis and Laodicea, th• … one that had a Name to live,
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but wa• … dead, the other that was lukewarm• … make much the greatest Parties amon• … us;
but wa• … dead, the other that was lukewarm• … make much the greatest Parties amon• … us;
cc-acp n1 … j, dt n-jn cst vbds n1 … vvi av-d dt js n2 n1 … pno12;
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and the very best Men, I fear, are too much inclined to the State of Ephesus, which had left her first Love, those great Passions and Ardours of Devotion which ought to inspire the Minds of Christians.
and the very best Men, I Fear, Are too much inclined to the State of Ephesus, which had left her First Love, those great Passion and Ardours of Devotion which ought to inspire the Minds of Christians.
cc dt av js n2, pns11 vvb, vbr av av-d vvn p-acp dt n1 pp-f np1, r-crq vhd vvn po31 ord n1, d j n2 cc n2 pp-f n1 r-crq vmd pc-acp vvi dt n2 pp-f np1.
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Let us then hear the Rod and tremble: See how God dealt with the Iewish Church for these Sins;
Let us then hear the Rod and tremble: See how God dealt with the Jewish Church for these Sins;
vvb pno12 av vvi dt n1 cc vvi: vvb c-crq np1 vvd p-acp dt jp n1 p-acp d n2;
(18) sermon (DIV1)
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see what our Lord hath done to the Churches of Asia; and though we cannot say what God will do to us,
see what our Lord hath done to the Churches of Asia; and though we cannot say what God will do to us,
vvb r-crq po12 n1 vhz vdn p-acp dt n2 pp-f np1; cc cs pns12 vmbx vvi r-crq np1 vmb vdi p-acp pno12,
(18) sermon (DIV1)
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because we know not what wonderful Designs are in the Womb of Providence, yet we know what we do,
Because we know not what wondered Designs Are in the Womb of Providence, yet we know what we do,
c-acp pns12 vvb xx r-crq j n2 vbr p-acp dt n1 pp-f n1, av pns12 vvb r-crq pns12 vdb,
(18) sermon (DIV1)
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and how God hath dealt with those who have done as we do; which is too just reason to fear that he will deal so by us too,
and how God hath dealt with those who have done as we do; which is too just reason to Fear that he will deal so by us too,
cc c-crq np1 vhz vvn p-acp d r-crq vhb vdn c-acp pns12 vdb; r-crq vbz av j n1 pc-acp vvi cst pns31 vmb vvi av p-acp pno12 av,
(18) sermon (DIV1)
477
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3207
unless we repent and reform, which they did not. For, 2dly. When the Judgments of God are upon us, the Reformation must be universal too:
unless we Repent and reform, which they did not. For, 2dly. When the Judgments of God Are upon us, the Reformation must be universal too:
cs pns12 vvb cc vvi, r-crq pns32 vdd xx. p-acp, av-j. c-crq dt n2 pp-f np1 vbr p-acp pno12, dt n1 vmb vbi j av:
(18) sermon (DIV1)
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It concerns every Man to reform himself;
It concerns every Man to reform himself;
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(18) sermon (DIV1)
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for a Nation can never be reformed, but by the Reformation of particular Men, who make up the Nation;
for a nation can never be reformed, but by the Reformation of particular Men, who make up the nation;
p-acp dt n1 vmb av-x vbi vvn, cc-acp p-acp dt n1 pp-f j n2, r-crq vvb a-acp dt n1;
(18) sermon (DIV1)
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and therefore when we are summon'd to Repentance, as the Judgments of God summon us all, every Man must examine himself what he has to repent of, and reform himself.
and Therefore when we Are summoned to Repentance, as the Judgments of God summon us all, every Man must examine himself what he has to Repent of, and reform himself.
cc av c-crq pns12 vbr vvn p-acp n1, c-acp dt n2 pp-f np1 vvb pno12 d, d n1 vmb vvi px31 r-crq pns31 vhz pc-acp vvi pp-f, cc vvi px31.
(18) sermon (DIV1)
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But yet there is great difference between a National and Personal Repentance and Reformation, and they serve very different Ends.
But yet there is great difference between a National and Personal Repentance and Reformation, and they serve very different Ends.
p-acp av pc-acp vbz j n1 p-acp dt j cc j n1 cc n1, cc pns32 vvb av j n2
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A Nation may be said to be reformed, and God may in great Mercy remove his Judgments,
A nation may be said to be reformed, and God may in great Mercy remove his Judgments,
dt n1 vmb vbi vvn pc-acp vbi vvn, cc np1 vmb p-acp j n1 vvi po31 n2,
(18) sermon (DIV1)
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though (what is never to be expected) every particular Man do not repent and reform himself:
though (what is never to be expected) every particular Man do not Repent and reform himself:
cs (r-crq vbz av-x pc-acp vbi vvn) d j n1 vdb xx vvi cc vvi px31:
(18) sermon (DIV1)
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But then such a National Reformation requires the Execution of publick Justice against publick Wickedness to make Sin publickly infamous,
But then such a National Reformation requires the Execution of public justice against public Wickedness to make since publicly infamous,
cc-acp av d dt j n1 vvz dt n1 pp-f j n1 p-acp j n1 pc-acp vvi n1 av-j j,
(18) sermon (DIV1)
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and to teach the greatest and most powerfu• … Sinners Modesty:
and to teach the greatest and most powerfu• … Sinners Modesty:
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To banish, if no• … Sinners, yet Sin out of our Courts, and out of our Streets,
To banish, if no• … Sinners, yet since out of our Courts, and out of our Streets,
pc-acp vvi, cs n1 … n2, av n1 av pp-f po12 n2, cc av pp-f po12 n2,
(18) sermon (DIV1)
479
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and to make it once more seek for Night and Darkness fo• … a Covering; that Virtue may no longer blush in Company, or need Apologies;
and to make it once more seek for Night and Darkness fo• … a Covering; that Virtue may no longer blush in Company, or need Apologies;
cc pc-acp vvi pn31 a-acp av-dc vvi p-acp n1 cc n1 n1 … dt vvg; d n1 vmb av-dx av-jc vvi p-acp n1, cc vvb n2;
(18) sermon (DIV1)
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Nor Vice dare to brave it at Noon-day.
Nor Vice Dare to brave it At Noonday.
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(18) sermon (DIV1)
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There has indeed of late been some Care taken by publick Laws and Royal Proclamations, to punish the Prophanation of God's Name by accursed Oaths;
There has indeed of late been Some Care taken by public Laws and Royal Proclamations, to Punish the Profanation of God's Name by accursed Oaths;
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(18) sermon (DIV1)
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but yet in most Cases Men may be as vile as they please, and as publickly so as they please,
but yet in most Cases Men may be as vile as they please, and as publicly so as they please,
cc-acp av p-acp ds n2 n2 vmb vbi a-acp j c-acp pns32 vvb, cc c-acp av-j av c-acp pns32 vvb,
(18) sermon (DIV1)
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and little or no notice taken of them;
and little or no notice taken of them;
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(18) sermon (DIV1)
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nay, they may talk and write what they please against God and Religion, ridicule the History of Moses, and the Gospel of our Saviour,
nay, they may talk and write what they please against God and Religion, ridicule the History of Moses, and the Gospel of our Saviour,
uh-x, pns32 vmb vvi cc vvi r-crq pns32 vvb p-acp np1 cc n1, fw-la dt n1 pp-f np1, cc dt n1 pp-f po12 n1,
(18) sermon (DIV1)
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and the Mysteries of the Christian Faith, and gain Credit and Reputation by it.
and the Mysteres of the Christian Faith, and gain Credit and Reputation by it.
cc dt n2 pp-f dt njp n1, cc vvi n1 cc n1 p-acp pn31.
(18) sermon (DIV1)
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I hope there are not many Christian Nations in the World, which in so publick a manner permit these things.
I hope there Are not many Christian nations in the World, which in so public a manner permit these things.
pns11 vvb pc-acp vbr xx d np1 n2 p-acp dt n1, r-crq p-acp av j dt n1 vvi d n2.
(18) sermon (DIV1)
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We have talk'd of Liberty of Conscience, and Reformation, to good purpose, if the only Effect of it be a Liberty of ridiculing the Christian Faith;
We have talked of Liberty of Conscience, and Reformation, to good purpose, if the only Effect of it be a Liberty of ridiculing the Christian Faith;
pns12 vhb vvn pp-f n1 pp-f n1, cc n1, p-acp j n1, cs dt j vvb pp-f pn31 vbb dt n1 pp-f vvg dt njp n1;
(18) sermon (DIV1)
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which might make one suspect that all the Zeal some Men have express'd against Popery, was at the bottom of it a Zeal for Atheism and Irreligion;
which might make one suspect that all the Zeal Some Men have expressed against Popery, was At the bottom of it a Zeal for Atheism and Irreligion;
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which the Discipline of Popery, as bad a Religion as it is, would not endure;
which the Discipline of Popery, as bad a Religion as it is, would not endure;
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it is indeed well fitted to make Atheists and Infidels, but will make Men have a care how they profess it.
it is indeed well fitted to make Atheists and Infidels, but will make Men have a care how they profess it.
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(18) sermon (DIV1)
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And it is to be feared, that this Scepticism, and Infidelity, and Contempt of Religion, will prove a Backdoor to let in Popery again upon us.
And it is to be feared, that this Scepticism, and Infidelity, and Contempt of Religion, will prove a Backdoor to let in Popery again upon us.
cc pn31 vbz pc-acp vbi vvn, cst d n1, cc n1, cc n1 pp-f n1, vmb vvi dt n1 pc-acp vvi p-acp n1 av p-acp pno12.
(18) sermon (DIV1)
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But to leave these Thoughts with those whose proper Care and Business it is;
But to leave these Thoughts with those whose proper Care and Business it is;
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whether a Nation will be reformed or not, it concerns every particular Man to hear the Rod:
whither a nation will be reformed or not, it concerns every particular Man to hear the Rod:
cs dt n1 vmb vbi vvn cc xx, pn31 vvz d j n1 pc-acp vvi dt n1:
(18) sermon (DIV1)
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The Judgments of God warn us of his Anger and Displeasure against Sin, that we may fly from the Wrath to come;
The Judgments of God warn us of his Anger and Displeasure against since, that we may fly from the Wrath to come;
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(18) sermon (DIV1)
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and we do not hear the Voice of the Rod, nor improve Judgments to their true end,
and we do not hear the Voice of the Rod, nor improve Judgments to their true end,
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(18) sermon (DIV1)
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if we do not so repent and reform, as to save our Souls; and this to be sure must be a Personal and an Universal Reformation.
if we do not so Repent and reform, as to save our Souls; and this to be sure must be a Personal and an Universal Reformation.
cs pns12 vdb xx av vvi cc vvi, c-acp pc-acp vvi po12 n2; cc d pc-acp vbi j vmb vbi dt j cc dt j-u n1.
(18) sermon (DIV1)
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And yet even with respect to present Judgments, a Personal Repentance and Reformation is of great use;
And yet even with respect to present Judgments, a Personal Repentance and Reformation is of great use;
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(18) sermon (DIV1)
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for when the Judgment is Publick and National, God many times makes a remarkable distinction between Persons:
for when the Judgement is Public and National, God many times makes a remarkable distinction between Persons:
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(18) sermon (DIV1)
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Say ye to the Righteous it shall be well with them, for they shall reap the fruit of their Doings: Say you to the Righteous it shall be well with them, for they shall reap the fruit of their Doings:
vvb pn22 p-acp dt j pn31 vmb vbi av p-acp pno32, c-acp pns32 vmb vvi dt n1 pp-f po32 n2-vdg:
(18) sermon (DIV1)
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Wo unto the Wicked, it shall be ill with him, for the Reward of his Hands shall be given to him: Woe unto the Wicked, it shall be ill with him, for the Reward of his Hands shall be given to him:
n1 p-acp dt j, pn31 vmb vbi j-jn p-acp pno31, p-acp dt n1 pp-f po31 n2 vmb vbi vvn p-acp pno31:
(18) sermon (DIV1)
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Which is spoke with respect to Publick Judgments, Isa. 3. 10, 11. Which is a sufficient Encouragement for particular Men to repent,
Which is spoke with respect to Public Judgments, Isaiah 3. 10, 11. Which is a sufficient Encouragement for particular Men to Repent,
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(18) sermon (DIV1)
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and reform their Lives, whatever others do.
and reform their Lives, whatever Others doe.
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But it is time to apply what I have now discoursed, to the particular Occasion of this Day's Solemnity;
But it is time to apply what I have now discoursed, to the particular Occasion of this Day's Solemnity;
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though possibly some may think that this Application comes too late;
though possibly Some may think that this Application comes too late;
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(18) sermon (DIV1)
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it might have been very seasonable one or two and thirty Years ago, while the Marks of this terrible Vengeance were fresh and visible;
it might have been very seasonable one or two and thirty years ago, while the Marks of this terrible Vengeance were fresh and visible;
pn31 vmd vhi vbn av j pi cc crd cc crd n2 av, cs dt n2 pp-f d j n1 vbdr j cc j;
(18) sermon (DIV1)
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when the Ruins of our Houses and Churches could only tell us where London stood, and shew us its Funeral Pile, where its Glory lay in the Dust:
when the Ruins of our Houses and Churches could only tell us where London stood, and show us its Funeral Pile, where its Glory lay in the Dust:
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(18) sermon (DIV1)
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When so many thousand Families felt the smart of their ruined Fortunes, and were either forc'd to begin the World again, or sunk irrecoverably under it.
When so many thousand Families felt the smart of their ruined Fortune's, and were either forced to begin the World again, or sunk irrecoverably under it.
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(18) sermon (DIV1)
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This fiery Vengeance had a Voice then, and a very terrible Voice, enough to awaken the most stupid and Lethargick Sinners.
This fiery Vengeance had a Voice then, and a very terrible Voice, enough to awaken the most stupid and Lethargic Sinners.
d j n1 vhd dt n1 av, cc dt j j n1, av-d pc-acp vvi dt av-ds j cc j n2.
(18) sermon (DIV1)
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But when we see our City rebuilt more beautiful than ever, as the little poor Remains of the old one witness:
But when we see our city Rebuilt more beautiful than ever, as the little poor Remains of the old one witness:
p-acp c-crq pns12 vvb po12 n1 vvn av-dc j cs av, c-acp dt j j vvz pp-f dt j pi n1:
(18) sermon (DIV1)
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When our Riches and Glory are increased beyond the Example of most former Ages, it seems too late to lament over the Ashes and Rubbish of our fired City,
When our Riches and Glory Are increased beyond the Exampl of most former Ages, it seems too late to lament over the Ashes and Rubbish of our fired city,
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(18) sermon (DIV1)
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when there are no visible Remains of these Ruins to move our Pity or Sorrow:
when there Are no visible Remains of these Ruins to move our Pity or Sorrow:
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And indeed were this the only Design of this Annual Fast, it were high time to put an end to it,
And indeed were this the only Design of this Annual Fast, it were high time to put an end to it,
cc av vbdr d dt j n1 pp-f d j j, pn31 vbdr j n1 pc-acp vvi dt n1 p-acp pn31,
(18) sermon (DIV1)
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or to turn it into a Thanksgiving Festival:
or to turn it into a Thanksgiving Festival:
cc pc-acp vvi pn31 p-acp dt n1 n1:
(18) sermon (DIV1)
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For it is in vain to expect, that after three and thirty Years, the return of this Day should revive and renew our Sorrows and Lamentations,
For it is in vain to expect, that After three and thirty years, the return of this Day should revive and renew our Sorrows and Lamentations,
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(18) sermon (DIV1)
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when our Ruins are removed, our Losses repaired, and those frightful Impressions which the sight of that devouring Fire made on us, forgot;
when our Ruins Are removed, our Losses repaired, and those frightful Impressions which the sighed of that devouring Fire made on us, forgotten;
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(18) sermon (DIV1)
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and little left to put us in mind that our City was burnt, but the Inscription upon the Monument, and the sight of a New City, with the several Dates of its Resurrection;
and little left to put us in mind that our city was burned, but the Inscription upon the Monument, and the sighed of a New city, with the several Dates of its Resurrection;
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(18) sermon (DIV1)
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which must needs qualifie all melancholy and sorrowful Reflections on what is so long past.
which must needs qualify all melancholy and sorrowful Reflections on what is so long passed.
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But though the Design of this Solemnity is not to represent and act over again a new doleful Scene of Horror, Confusion,
But though the Design of this Solemnity is not to represent and act over again a new doleful Scene of Horror, Confusion,
cc-acp cs dt n1 pp-f d n1 vbz xx pc-acp vvi cc vvi a-acp av dt j j n1 pp-f n1, n1,
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and Amazement, which neither Nature nor Art can imitate, as we saw it once on this Day, without such another amazing Sight, which God grant we may never see again till the General Conflagration;
and Amazement, which neither Nature nor Art can imitate, as we saw it once on this Day, without such Another amazing Sighed, which God grant we may never see again till the General Conflagration;
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(18) sermon (DIV1)
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yet it is of great use to keep up a lively Sense of such Judgments upon our Minds, which become the Subject of Reason, of cool Thoughts and wise Consideration,
yet it is of great use to keep up a lively Sense of such Judgments upon our Minds, which become the Subject of Reason, of cool Thoughts and wise Consideration,
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when the Terror and Frightfulness of them is over.
when the Terror and Frightfulness of them is over.
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Judgments could never make a lasting Reformation in the World, were we concerned to remember them no longer than we feel their Smart;
Judgments could never make a lasting Reformation in the World, were we concerned to Remember them no longer than we feel their Smart;
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but they are intended both for Punishment and Instruction;
but they Are intended both for Punishment and Instruction;
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the Punishment ends with the Smart, and that puts an end to all whining and tragical Complaints;
the Punishment ends with the Smart, and that puts an end to all whining and tragical Complaints;
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but this alone is the Discipline of Fools or Brutes:
but this alone is the Discipline of Fools or Brutus's:
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The Instruction is for Men, and this is to last as long as Memory, and Thought, and Reason last.
The Instruction is for Men, and this is to last as long as Memory, and Thought, and Reason last.
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What could the Fire of London teach us thirty three Years ago, which it does not teach a wise Man still? And what Thoughts and devout Passions became us then, which are not still on this Day the proper Exercise of our Devotion?
What could the Fire of London teach us thirty three years ago, which it does not teach a wise Man still? And what Thoughts and devout Passion became us then, which Are not still on this Day the proper Exercise of our Devotion?
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When we saw our Churches and Houses in Flames, when we saw those furious Torrents of Fire rowling down our Streets,
When we saw our Churches and Houses in Flames, when we saw those furious Torrents of Fire rolling down our Streets,
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and despising all the Opposition that Humane Art or Strength could make, as if they had known by what a Divine and Irresistible Commission they acted;
and despising all the Opposition that Humane Art or Strength could make, as if they had known by what a Divine and Irresistible Commission they acted;
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there were few Men to be found, who did not express a great Fear and Reverence of the Power and Justice,
there were few Men to be found, who did not express a great fear and reverence of the Power and justice,
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and terrible Majesty of God, who did not see and own the Hand of God,
and terrible Majesty of God, who did not see and own the Hand of God,
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and the visible Tokens of his Displeasure, and begin in good earnest to think of reforming their Lives,
and the visible Tokens of his Displeasure, and begin in good earnest to think of reforming their Lives,
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and making their Peace with God, who had now taken the Rod into his own Hand.
and making their Peace with God, who had now taken the Rod into his own Hand.
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When we saw our Riches make to themselves Wings and fly away as an Eagle towards Heaven;
When we saw our Riches make to themselves Wings and fly away as an Eagl towards Heaven;
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when we saw all our Pride and Glory, the Toil and Labour of our whole Lives, the Food and the Instruments of our Lusts, vanish into Smoke and Dust;
when we saw all our Pride and Glory, the Toil and Labour of our Whole Lives, the Food and the Instruments of our Lustiest, vanish into Smoke and Dust;
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this effectually taught us the Uncertainty of all present things, and made us seriously consider what an ill State those were in, who had nothing to trust to but such vanishing Treasures;
this effectually taught us the Uncertainty of all present things, and made us seriously Consider what an ill State those were in, who had nothing to trust to but such vanishing Treasures;
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and how reasonable our Saviour's Command is, Not to lay up for our selves Treasures on Earth, where Moth and Rust do corrupt,
and how reasonable our Saviour's Command is, Not to lay up for our selves Treasures on Earth, where Moth and Rust do corrupt,
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and where Thieves break through and steal; and where Thieves break through and steal;
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but to lay up for our selves Treasures in Heaven, which are not subject to such Casualties;
but to lay up for our selves Treasures in Heaven, which Are not Subject to such Casualties;
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which will make us bear such Losses better when they come, and secure our eternal Interest.
which will make us bear such Losses better when they come, and secure our Eternal Interest.
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When Men saw their Riches and Treasures vanish in a Cloud, it naturally made them consider how much of this they owed to the Poor,
When Men saw their Riches and Treasures vanish in a Cloud, it naturally made them Consider how much of this they owed to the Poor,
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how much they daily spent upon their Lusts, and how much they had unjustly got; that is, how much of what God had taken from them was not their own,
how much they daily spent upon their Lustiest, and how much they had unjustly god; that is, how much of what God had taken from them was not their own,
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and how much they had abused the Gifts of God: Very wise and pious Thoughts, had they lasted;
and how much they had abused the Gifts of God: Very wise and pious Thoughts, had they lasted;
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and yet too plain to be missed by those who thought at all, when they saw these Lessons written in bright Characters of Fire.
and yet too plain to be missed by those who Thought At all, when they saw these Lessons written in bright Characters of Fire.
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Now was all this, do you think, calculated only for Sixty six? Is not God the same still? a Just and Righteous Judge, who is angry with the wicked every day, though he do not every day bend his Bow, and let fly his Arrows;
Now was all this, do you think, calculated only for Sixty six? Is not God the same still? a Just and Righteous Judge, who is angry with the wicked every day, though he do not every day bend his Bow, and let fly his Arrows;
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though he do not every day make the Earth tremble and quake, and the very Foundations of the Hills to shake, because he is angry;
though he do not every day make the Earth tremble and quake, and the very Foundations of the Hills to shake, Because he is angry;
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though we do not every day see a Smoke go out of his Presence, and a consuming Fire out of his Mouth;
though we do not every day see a Smoke go out of his Presence, and a consuming Fire out of his Mouth;
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though he do not upon every Provocation appear in his terrible Majesty, riding upon the Cherubins, and flying upon the Wings of the Wind. Methinks one such Example might serve us for some Ages, without expecting or desiring to be summoned again to Repentance by new Terrors.
though he do not upon every Provocation appear in his terrible Majesty, riding upon the Cherubim, and flying upon the Wings of the Wind. Methinks one such Exampl might serve us for Some Ages, without expecting or desiring to be summoned again to Repentance by new Terrors.
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God is gracious and merciful, slow to anger, and of great kindness: God is gracious and merciful, slow to anger, and of great kindness:
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He delights more to display his Glory in Acts of Goodness and Bounty to his Creatures;
He delights more to display his Glory in Acts of goodness and Bounty to his Creatures;
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but Judgments are his strange Work, which makes the signal Execution of them so very rare;
but Judgments Are his strange Work, which makes the signal Execution of them so very rare;
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and the way to have them rare, is not to forget them, to learn Righteousness by the things which we have suffered;
and the Way to have them rare, is not to forget them, to Learn Righteousness by the things which we have suffered;
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to fear and tremble before that God who is so terrible in his Doings towards the Children of Men.
to Fear and tremble before that God who is so terrible in his Doings towards the Children of Men.
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But if the Fire of London was too long since to work upon our Fears at this distance, (though I confess I wonder how any Man who saw that Sight, should ever forget it,
But if the Fire of London was too long since to work upon our Fears At this distance, (though I confess I wonder how any Man who saw that Sighed, should ever forget it,
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or remember it without a just Awe and Reverence of God;) but, I say,
or Remember it without a just Awe and reverence of God;) but, I say,
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if these Impressions of Fear and Terror are lost, let the Beauty and Glory of our New City, our increasing Riches, our flourishing Trade, our Ease and Plenty, teach us to Love and Reverence,
if these Impressions of fear and Terror Are lost, let the Beauty and Glory of our New city, our increasing Riches, our flourishing Trade, our Ease and Plenty, teach us to Love and reverence,
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and Worship and Praise that God, who in the midst of Iudgment hath remembred Mercy;
and Worship and Praise that God, who in the midst of Judgement hath remembered Mercy;
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who hath pluck'd us as a Firebrand out of the Fire, and hath not suffered our Enemies to triumph over us, who said, Down with it, down with it, even to the Ground.
who hath plucked us as a Firebrand out of the Fire, and hath not suffered our Enemies to triumph over us, who said, Down with it, down with it, even to the Ground.
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This is the way to perpetuate our Prosperity and Glory, if the Remembrance of past Judgments teaches us to Fear God, the Sense of his present Mercies to Love him, and both to Obey him.
This is the Way to perpetuate our Prosperity and Glory, if the Remembrance of past Judgments Teaches us to fear God, the Sense of his present mercies to Love him, and both to Obey him.
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Which God of his Infinite Mercy grant, through our Lord Iesus Christ: Which God of his Infinite Mercy grant, through our Lord Iesus christ:
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To whom, with the Father and the Holy Ghost, be Honour, Glory, and Power, now and ever. Amen.To whom, with the Father and the Holy Ghost, be Honour, Glory, and Power, now and ever. Amen.
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SERMON XIII.
SERMON XIII.
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THE Divine Presence IN Religious Assemblies: Preach'd at the Cathedral-Church of St. Paul, the First Sunday after Opening the QUIRE, December, 5. 1697. Psalm xcvi. 9. O worship the Lord in the Beauty of Holiness. —
THE Divine Presence IN Religious Assemblies: Preached At the Cathedral-Church of Saint Paul, the First Sunday After Opening the QUIRE, December, 5. 1697. Psalm xcvi. 9. Oh worship the Lord in the Beauty of Holiness. —
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WE have lately made our first Solemn Appearance before God in this House with all the External Solemnities of Worship,
WE have lately made our First Solemn Appearance before God in this House with all the External Solemnities of Worship,
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and, I hope, with those Transports and Ardours of Devotion, which such grea• … Occasions require:
and, I hope, with those Transports and Ardours of Devotion, which such grea• … Occasions require:
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Excepting thos• … Christian Feasts, which contain the Mysteries of our Redemption by Jesu• … Christ, Two more joyful Solemnitie• … could not well have met in One Day the One a Feast of Dedication, the 〈 ◊ 〉 ther of Peace. Blessed Union!
Excepting thos• … Christian Feasts, which contain the Mysteres of our Redemption by Jesu• … christ, Two more joyful Solemnitie• … could not well have met in One Day the One a Feast of Dedication, the 〈 ◊ 〉 there of Peace. Blessed union!
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Ma• … these Two be never parted:
Ma• … these Two be never parted:
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May th• … Church enjoy Rest and Ease under th• … Gracious Influences of a Victorio• … Prince;
May th• … Church enjoy Rest and Ease under th• … Gracious Influences of a Victorio• … Prince;
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and may the Throne be est• … blished in Peace by its Love and Ze• … for God's House.
and may the Throne be est• … blished in Peace by its Love and Ze• … for God's House.
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The Publick Solemnities of Worshi• … and the Publick Peace of Church a• … State, are the most comprehensive Ble• … sings which we can enjoy in this Worl• … They are an Inferiour Accomplishme• … of the Angelick Hymn at the Birth 〈 ◊ 〉 our Saviour;
The Public Solemnities of Worshi• … and the Public Peace of Church a• … State, Are the most comprehensive Ble• … sings which we can enjoy in this Worl• … They Are an Inferior Accomplishme• … of the Angelical Hymn At the Birth 〈 ◊ 〉 our Saviour;
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Glory be to God in t• … Highest, on Earth Peace, Good Will 〈 ◊ 〉 wards Men. Glory be to God in t• … Highest, on Earth Peace, Good Will 〈 ◊ 〉 wards Men.
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These are the Matter of our prese• … Joy, which ought not to be confin• … to one short Day,
These Are the Matter of our prese• … Joy, which ought not to be confin• … to one short Day,
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but to be had in pe• … petual Remembrance, as we hope a• … pray, that these Blessings may be pe• … petual.
but to be had in pe• … petual Remembrance, as we hope a• … pray, that these Blessings may be pe• … petual.
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But my present Design relates to God's House, and that Worship, which we must pay to God there.
But my present Design relates to God's House, and that Worship, which we must pay to God there.
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O worship the Lord in the Beauty of Holiness. Oh worship the Lord in the Beauty of Holiness.
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1. And first I shall begin with the Beauty of Holiness: the right understanding of which may possibly turn some Mens Curiosity into Devotion.
1. And First I shall begin with the Beauty of Holiness: the right understanding of which may possibly turn Some Men's Curiosity into Devotion.
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There is, I think, no dispute, but that by the Beauty of Holiness, the Psalmist means the Tabernacle or Sanctuary;
There is, I think, no dispute, but that by the Beauty of Holiness, the Psalmist means the Tabernacle or Sanctuary;
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for if David was the Penman of this Psalm, the Temple at Ierusalem was not then built,
for if David was the Penman of this Psalm, the Temple At Ierusalem was not then built,
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and thus it is applied in this Psalm, ver. 6. Honour and Majesty 〈 ◊ 〉 before him, Strength and Beauty are in his Sanctuary:
and thus it is applied in this Psalm, ver. 6. Honour and Majesty 〈 ◊ 〉 before him, Strength and Beauty Are in his Sanctuary:
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and v. 7. Give unto the Lord the Glory due unto his Name, • … ing an Offering, and come into his Courts;
and v. 7. Give unto the Lord the Glory due unto his Name, • … ing an Offering, and come into his Courts;
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which is immediately explained in the Words of my Text, O worship the Lord in the Beauty of Holiness;
which is immediately explained in the Words of my Text, Oh worship the Lord in the Beauty of Holiness;
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and thus the Seventy render it both here and in Psalm 29. 2. NONLATINALPHABET, in his Holy Tabernacle:
and thus the Seventy render it both Here and in Psalm 29. 2., in his Holy Tabernacle:
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This was the peculiar Place of Worship under the Law, which is called the Beauty of Holiness, from that excellent and incommunicable Majesty which dwelt there.
This was the peculiar Place of Worship under the Law, which is called the Beauty of Holiness, from that excellent and incommunicable Majesty which dwelled there.
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There is such frequent mention mad• … in the Old Testament of God's peculi• … Presence in some places above other• … Of the House of God, where he dwel• … where he places his Name, where 〈 ◊ 〉 sits between the Cherubims,
There is such frequent mention mad• … in the Old Testament of God's peculi• … Presence in Some places above other• … Of the House of God, where he dwel• … where he places his Name, where 〈 ◊ 〉 sits between the Cherubims,
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and such 〈 ◊ 〉 peculiar Sanctity and Holiness for th• … reason attributed to these Places, th• … no Man denies the Distinction and H• … liness of Places under the Iewish D• … spensation:
and such 〈 ◊ 〉 peculiar Sanctity and Holiness for th• … reason attributed to these Places, th• … no Man Denies the Distinction and H• … liness of Places under the Jewish D• … spensation:
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But there are too many, wh• … think, that the Gospel of Christ has p• … an end to all such Distinction of Place• … as it has done to all other Iewish C• … remonies;
But there Are too many, wh• … think, that the Gospel of christ has p• … an end to all such Distinction of Place• … as it has done to all other Jewish C• … remonies;
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that God has no oth• … Church now, but the Assemblies 〈 ◊ 〉 Christians, and the Hearts of devo• … Worshippers, in what Place soever the• … meet;
that God has no oth• … Church now, but the Assemblies 〈 ◊ 〉 Christians, and the Hearts of devo• … Worshippers, in what Place soever the• … meet;
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that to think God is more pr• … sent, or more acceptably worshipped 〈 ◊ 〉 one Place than in another, is either P• … gan or Iewish Superstition;
that to think God is more pr• … sent, or more acceptably worshipped 〈 ◊ 〉 one Place than in Another, is either P• … gan or Jewish Superstition;
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that to b• … have our selves with greater Reveren• … in a Christian Church,
that to b• … have our selves with greater Reveren• … in a Christian Church,
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than we do 〈 ◊ 〉 our own private Houses, unless it be i• … the immediate Acts of Worship, is n• … better than to worship Wood,
than we do 〈 ◊ 〉 our own private Houses, unless it be i• … the immediate Acts of Worship, is n• … better than to worship Wood,
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and Brick• … and Stone, as if they had some peculia• … Sanctity in them.
and Brick• … and Stone, as if they had Some peculia• … Sanctity in them.
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This, as slight a Matter as some may think it, is of mischievous consequence to Religion,
This, as slight a Matter as Some may think it, is of mischievous consequence to Religion,
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as it delivers Mens Minds from those awful Regards to the Divine Presence, which ought to possess them when they approach God's House;
as it delivers Men's Minds from those awful Regards to the Divine Presence, which ought to possess them when they approach God's House;
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as is too often seen in a careless and irreverent Worship:
as is too often seen in a careless and irreverent Worship:
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And therefore I shall take this Occasion briefly to represent this Matter, which when truly stated, will admit of little dispute.
And Therefore I shall take this Occasion briefly to represent this Matter, which when truly stated, will admit of little dispute.
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To assert in loose and general Terms the Holiness of Places, and that Religious Regard and Reverence, which is to be paid to them, may, I confess, give just Offence to Christian Ears,
To assert in lose and general Terms the Holiness of Places, and that Religious Regard and reverence, which is to be paid to them, may, I confess, give just Offence to Christian Ears,
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as if the Place and House it self had such a Holiness, that we must not only worship God in such a Place,
as if the Place and House it self had such a Holiness, that we must not only worship God in such a Place,
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but that we must pay some Religious Reverence to the House it self with relation to God:
but that we must pay Some Religious reverence to the House it self with Relation to God:
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For if once we admit of any kind of Relative Worship, I know not where we can stop,
For if once we admit of any kind of Relative Worship, I know not where we can stop,
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but may as well worship Pictures, and Images, and Crucifixes, as Holy Places, upon account of their relation to God and Christ.
but may as well worship Pictures, and Images, and Crucifixes, as Holy Places, upon account of their Relation to God and christ.
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But yet no understanding Christian will deny, that we must worship God with all Humility of Soul and Body, where-ever we know, that God is peculiarly present to receive our Worship;
But yet no understanding Christian will deny, that we must worship God with all Humility of Soul and Body, wherever we know, that God is peculiarly present to receive our Worship;
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that if there be any such Places, where God is thus peculiarly present, we must approach his Presence,
that if there be any such Places, where God is thus peculiarly present, we must approach his Presence,
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and behave our selves while we continue there, with all Religious Reverence and Devotion. It is the peculiar Presence.
and behave our selves while we continue there, with all Religious reverence and Devotion. It is the peculiar Presence.
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of God, which is the only Holiness of any Place, and which alone challenges our Religious Adorations.
of God, which is the only Holiness of any Place, and which alone challenges our Religious Adorations.
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And the reasonableness and necessity of this, every one must own, who acknowledges the peculiar Presence of God in the appropriated Places of Worship:
And the reasonableness and necessity of this, every one must own, who acknowledges the peculiar Presence of God in the appropriated Places of Worship:
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For if God be peculiarly present there to receive our Worship, whenever we approach his Presence, we ought to approach him with all the external Signs of Reverence;
For if God be peculiarly present there to receive our Worship, whenever we approach his Presence, we ought to approach him with all the external Signs of reverence;
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which is not to reverence the Place, but to reverence that excellent Majesty, which is peculiarly present in that Place.
which is not to Reverence the Place, but to Reverence that excellent Majesty, which is peculiarly present in that Place.
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So that rightly to understand this Matter, I must briefly explain the Scripture Notion of God's peculiar Presence in the Places of Worship,
So that rightly to understand this Matter, I must briefly explain the Scripture Notion of God's peculiar Presence in the Places of Worship,
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and what Reverence such a Presence requires from us, when we approach such Places.
and what reverence such a Presence requires from us, when we approach such Places.
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First then I observe, that though it be the constant Doctrine of Scripture, that God is essentially present in all Places,First then I observe, that though it be the constant Doctrine of Scripture, that God is essentially present in all Places,
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yet there are some Places which are peculiarly called his Presence; and thus it has been ever since the Creation;
yet there Are Some Places which Are peculiarly called his Presence; and thus it has been ever since the Creation;
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where-ever God manifested himself peculiarly present, such Places were called his Presence, and became the ordinary standing Places of Worship.
wherever God manifested himself peculiarly present, such Places were called his Presence, and became the ordinary standing Places of Worship.
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It does not seem improbable to me, that though all Paradise might be called the Presence of God, yet there was some peculiar Place,
It does not seem improbable to me, that though all Paradise might be called the Presence of God, yet there was Some peculiar Place,
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even in Paradise it self, where God did most ordinarily appear to our first Parents:
even in Paradise it self, where God did most ordinarily appear to our First Parents:
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for we read in Genesis 3. 8. that when Adam and Eve had eaten the forbidden Fruit, they heard the Voice of the Lord God;
for we read in Genesis 3. 8. that when Adam and Eve had eaten the forbidden Fruit, they herd the Voice of the Lord God;
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that is, the Eternal Word, walking in the Garden in the cool of the Evening,
that is, the Eternal Word, walking in the Garden in the cool of the Evening,
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and Adam and his Wife hid themselves from the Presence of the Lord God, amongst the Trees of the Garden. and Adam and his Wife hid themselves from the Presence of the Lord God, among the Trees of the Garden.
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Which seems to intimate, that there was some particular Place in Paradise where God used to meet with them, from which they fled,
Which seems to intimate, that there was Some particular Place in Paradise where God used to meet with them, from which they fled,
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and by so doing, thought to hide themselves from the Presence of God. In the Story of Cain and Abel, this seems more plain;
and by so doing, Thought to hide themselves from the Presence of God. In the Story of Cain and Abel, this seems more plain;
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there was at that time some peculiar Place, whither they brought their Offerings to God,
there was At that time Some peculiar Place, whither they brought their Offerings to God,
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and therefore where God was supposed peculiarly present to receive their Offerings, Gen. 4. 3, 4. and in v. 14. Cain complains, Behold thou hast driven me out this Day from the Face of the Earth,
and Therefore where God was supposed peculiarly present to receive their Offerings, Gen. 4. 3, 4. and in v. 14. Cain complains, Behold thou hast driven me out this Day from the Face of the Earth,
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and from thy Face shall I be hid; that is, from thy Presence; as it is expounded ver. 16. Cain went out from the Presence of the Lord,
and from thy Face shall I be hid; that is, from thy Presence; as it is expounded ver. 16. Cain went out from the Presence of the Lord,
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and dwelt in the Land of Nod. and dwelled in the Land of Nod.
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Where it is plain, the Presence of the Lord signifies a certain Place, where God was so present,
Where it is plain, the Presence of the Lord signifies a certain Place, where God was so present,
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as he was not in other Places;
as he was not in other Places;
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for we can never go out of the Essential Presence of God, as the Psalmist witnesses, Psalm 139. 6, 7, 8, 9. Whither shall I go then from thy Spirit,
for we can never go out of the Essential Presence of God, as the Psalmist Witnesses, Psalm 139. 6, 7, 8, 9. Whither shall I go then from thy Spirit,
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or whither shall I go from thy Presence: If I climb up into Heaven thou art there;
or whither shall I go from thy Presence: If I climb up into Heaven thou art there;
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if I go down into Hell thou art there:
if I go down into Hell thou art there:
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If I take the Wings of the Morning, and remain in the uttermost Parts of the Sea,
If I take the Wings of the Morning, and remain in the uttermost Parts of the Sea,
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even there also shall thy Hand lead me, and thy Right Hand shall hold me; even there also shall thy Hand led me, and thy Right Hand shall hold me;
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and therefore in this Sense the Land of Nod was as much God's Presence, as where Abel and Cain dwelt before;
and Therefore in this Sense the Land of Nod was as much God's Presence, as where Abel and Cain dwelled before;
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but Cain went out from the Presence of God into the Land of Nod; that is from that place, where God dwelt,
but Cain went out from the Presence of God into the Land of Nod; that is from that place, where God dwelled,
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and conversed with them, into a Land where he never vouchsafed such a peculiar presence.
and conversed with them, into a Land where he never vouchsafed such a peculiar presence.
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In the History of Abraham, Isaack, and Iacob, we not only learn, that in those days, they always had their peculiar and appropriate places of worship,
In the History of Abraham, Isaac, and Iacob, we not only Learn, that in those days, they always had their peculiar and Appropriate places of worship,
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but that they pitched their Tents, and built their Altars, either in such places, as God directed them to,
but that they pitched their Tents, and built their Altars, either in such places, as God directed them to,
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or where God appeared to them, and those were the places, where God ordinarily Converst with them.
or where God appeared to them, and those were the places, where God ordinarily Conversed with them.
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Thus the Lord appeared unto Abram in the place of Sichem in the Plain of Moreh, and there he built an Altar unto the Lord, who appeared unto him: Genes.
Thus the Lord appeared unto Abram in the place of Sichem in the Plain of Moreh, and there he built an Altar unto the Lord, who appeared unto him: Genesis.
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12. 6, 7. hither he returned again when he came out of Aegypt unto the place of the Altar which he had made there at first,
12. 6, 7. hither he returned again when he Come out of Egypt unto the place of the Altar which he had made there At First,
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and there he called on the Name of the Lord.
and there he called on the Name of the Lord.
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Genes. 13 4. so that the appearance of God to him in this place, had made it a standing place of Worship;Genesis. 13 4. so that the appearance of God to him in this place, had made it a standing place of Worship;
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and here God appeared to him again, and renewed his Promise to him, after the departure of Lot.
and Here God appeared to him again, and renewed his Promise to him, After the departure of Lot.
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After this by God ' s command Abram removed his Tent, and dwelt in the Plain of Mamre, and there he built an Altar to the Lord, Genes. 13. 18. and here God frequently appeared to Abram as we may see in 15, 17, 18, Chap. Thus when God appeared to Isaack at Beersheba, he built an Altar,
After this by God ' s command Abram removed his Tent, and dwelled in the Plain of Mamre, and there he built an Altar to the Lord, Genesis. 13. 18. and Here God frequently appeared to Abram as we may see in 15, 17, 18, Chap. Thus when God appeared to Isaac At Beersheba, he built an Altar,
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and called upon the Name of the Lord, and pitcht his Tent, and took up his abode there,
and called upon the Name of the Lord, and pitched his Tent, and took up his Abided there,
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as in a place, where God was present, 26 Genes. 24, 25.
as in a place, where God was present, 26 Genesis. 24, 25.
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Thus as Iacob was going towards Haran, being forced to lodge all night in the Field, in his Dream he saw a Ladder set upon the Earth,
Thus as Iacob was going towards Haran, being forced to lodge all night in the Field, in his Dream he saw a Ladder Set upon the Earth,
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and the top reach'd to Heaven, and the Angels of God ascended and descended on it,
and the top reached to Heaven, and the Angels of God ascended and descended on it,
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and God himself stood above it, and renewed his Promise and Covenant to Iacob: From hence Iacob concluded, that God was peculiarly present in this place, how dreadful is this place, this is none other,
and God himself stood above it, and renewed his Promise and Covenant to Iacob: From hence Iacob concluded, that God was peculiarly present in this place, how dreadful is this place, this is none other,
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but the House of God, and this is the Gate of Heaven; but the House of God, and this is the Gate of Heaven;
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and therefore he calls the place Bethel, and set up the Stone for a Pillar, whereon he lay,
and Therefore he calls the place Bethel, and Set up the Stone for a Pillar, whereon he lay,
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and powred Oil on it and vowed, that if he came again in peace to his Fathers House, that Stone, which he had set up should be God ' s House, 28 Gen. and accordingly when he was returned from Padan-Aram, God himself commanded him to go up to Bethel and dwell there,
and poured Oil on it and vowed, that if he Come again in peace to his Father's House, that Stone, which he had Set up should be God ' s House, 28 Gen. and accordingly when he was returned from Padan-aram, God himself commanded him to go up to Bethel and dwell there,
cc vvd n1 p-acp pn31 cc vvn, cst cs pns31 vvd av p-acp n1 p-acp po31 ng1 n1, cst n1, r-crq pns31 vhd vvn a-acp vmd vbi n1 ' ng1 n1, crd np1 cc av-vvg c-crq pns31 vbds vvn p-acp j, np1 px31 vvd pno31 pc-acp vvi a-acp p-acp np1 cc vvi a-acp,
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and to make there an Altar to God, who appeared to him, when he fled from the Face of his Brother Esau, 35 Genes. 1.
and to make there an Altar to God, who appeared to him, when he fled from the Face of his Brother Esau, 35 Genesis. 1.
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After the Days of the Patriarchs, the next instance of this nature, is that of Moses to whom God appeared in a burning Bush,
After the Days of the Patriarchs, the next instance of this nature, is that of Moses to whom God appeared in a burning Bush,
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and said, Draw not nigh hither, put off thy Shoes from off thy Feet, for the place whereon thou standest is holy ground, that is, consecrated by the Presence of God, to whom we must approach with all external Reverence, which pulling off the Shoes was an expression of in those Eastern Countries, 3 Exod. 1, &c. and a like example we have in Ioshua 5 Chap. 13, 14, 15.
and said, Draw not High hither, put off thy Shoes from off thy Feet, for the place whereon thou Standest is holy ground, that is, consecrated by the Presence of God, to whom we must approach with all external reverence, which pulling off the Shoes was an expression of in those Eastern Countries, 3 Exod 1, etc. and a like Exampl we have in Ioshua 5 Chap. 13, 14, 15.
cc vvd, vvb xx av-j av, vvd a-acp po21 n2 p-acp a-acp po21 n2, p-acp dt n1 c-crq pns21 vv2 vbz j n1, cst vbz, vvn p-acp dt n1 pp-f np1, p-acp ro-crq pns12 vmb vvi p-acp d j n1, r-crq vvg a-acp dt n2 vbds dt n1 pp-f p-acp d j n2, crd np1 vvn, av cc dt j n1 pns12 vhb p-acp np1 crd np1 crd, crd, crd
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And this is a true Account of the holiness even of the Iewish Tabernacle and Temple:
And this is a true Account of the holiness even of the Jewish Tabernacle and Temple:
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There were indeed great Mysteries concealed under Types and Figures, but these Types were not the holiness of the place, but God's peculiar Presence there.
There were indeed great Mysteres concealed under Types and Figures, but these Types were not the holiness of the place, but God's peculiar Presence there.
pc-acp vbdr av j n2 vvn p-acp n2 cc n2, cc-acp d n2 vbdr xx dt n1 pp-f dt n1, cc-acp npg1 j n1 a-acp.
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When Moses had set up the Tabernacle, a Cloud covered the Tent of the Congregation,
When Moses had Set up the Tabernacle, a Cloud covered the Tent of the Congregation,
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and the Glory of the Lord filled the Tabernacle, 40 Exod. 34. Thus at the Dedication of Solomon 's Temple, when the Priests were come out of the Holy Place, the Cloud filled this House of the Lord,
and the Glory of the Lord filled the Tabernacle, 40 Exod 34. Thus At the Dedication of Solomon is Temple, when the Priests were come out of the Holy Place, the Cloud filled this House of the Lord,
cc dt n1 pp-f dt n1 vvd dt n1, crd np1 crd av p-acp dt n1 pp-f np1 vbz n1, c-crq dt n2 vbdr vvn av pp-f dt j n1, dt n1 vvd d n1 pp-f dt n1,
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so that the Priests could not stand to minister because of the Cloud, for the Glory of the Lord had filled the House of the Lord, 1 Kings 8. 10, 11. This was a visible Sign, that God had taken possession of this House,so that the Priests could not stand to minister Because of the Cloud, for the Glory of the Lord had filled the House of the Lord, 1 Kings 8. 10, 11. This was a visible Signen, that God had taken possession of this House,
av cst dt n2 vmd xx vvi pc-acp vvi c-acp pp-f dt n1, p-acp dt n1 pp-f dt n1 vhd vvn dt n1 pp-f dt n1, crd n2 crd crd, crd d vbds dt j n1, cst np1 vhd vvn n1 pp-f d n1,
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and would dwell there, as Solomon expounds it 12, 13, ver. Then spake Solomon, the Lord said he would dwell in the thick darkness.
and would dwell there, as Solomon expounds it 12, 13, ver. Then spoke Solomon, the Lord said he would dwell in the thick darkness.
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I have surely built Thee a House to dwell in, a setled place for Thee to abide in for ever. I have surely built Thee a House to dwell in, a settled place for Thee to abide in for ever.
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For this reason it is called the House of God, his Habitation, his Dwelling-place, his Gate, his Courts,
For this reason it is called the House of God, his Habitation, his Dwelling-place, his Gate, his Courts,
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and (which is the true Interpretation of all this) his Presence.
and (which is the true Interpretation of all this) his Presence.
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Let us come before his Presence with thansgiving 95 Psal. 2. that is, to his House and Temple, where God is present, which is therefore called appearing before the Lord, as all the Tribes of Israel were commanded to do three times every year, at the three solemn Festivals,Let us come before his Presence with thanksgiving 95 Psalm 2. that is, to his House and Temple, where God is present, which is Therefore called appearing before the Lord, as all the Tribes of Israel were commanded to do three times every year, At the three solemn Festivals,
vvb pno12 vvi p-acp po31 n1 p-acp n1 crd np1 crd d vbz, p-acp po31 n1 cc n1, c-crq np1 vbz j, r-crq vbz av vvn vvg p-acp dt n1, p-acp d dt n2 pp-f np1 vbdr vvn pc-acp vdi crd n2 d n1, p-acp dt crd j n2,
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and this appearing before the Lord, was their coming up to Ierusalem to worship at the Temple.
and this appearing before the Lord, was their coming up to Ierusalem to worship At the Temple.
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This I hope sufficiently proves, that both before and under the Law, God, who is essentially present in all places, was yet so peculiarly present in some places,
This I hope sufficiently Proves, that both before and under the Law, God, who is essentially present in all places, was yet so peculiarly present in Some places,
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as he was not in others.
as he was not in Others.
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2. But for the better understanding this, we must inquire, what this special and peculiar Presence of God is.
2. But for the better understanding this, we must inquire, what this special and peculiar Presence of God is.
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For this seems a great difficulty to some Men, that God who is present every where, should not be equally present in all places:
For this seems a great difficulty to Some Men, that God who is present every where, should not be equally present in all places:
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But the Account of this I think is plain and short, that though God is present every where, he is not equally present in all places to all purposes, which is the only possible distinction, that can be made concerning the Presence of an omnipresent Being.
But the Account of this I think is plain and short, that though God is present every where, he is not equally present in all places to all Purposes, which is the only possible distinction, that can be made Concerning the Presence of an omnipresent Being.
cc-acp dt vvb pp-f d pns11 vvb vbz j cc j, cst cs np1 vbz j d q-crq, pns31 vbz xx av-j vvi p-acp d n2 p-acp d n2, r-crq vbz dt j j n1, cst vmb vbi vvn vvg dt n1 pp-f dt vvi vbg.
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God is present in Heaven, in Earth, and in Hell;
God is present in Heaven, in Earth, and in Hell;
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but he manifests himself very differently in each, and these different Manifestations are a different kind of presence.
but he manifests himself very differently in each, and these different Manifestations Are a different kind of presence.
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As to keep to my present Subject:
As to keep to my present Subject:
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God is present in all the Earth, as the Supreme Lord, Governour, and Preserver of all things;
God is present in all the Earth, as the Supreme Lord, Governor, and Preserver of all things;
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but in some Places he was peculiarly present to reveal his Will to Men, and to receive their Homage and Adorations:
but in Some Places he was peculiarly present to reveal his Will to Men, and to receive their Homage and Adorations:
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And this is that, which is peculiarly called the Presenc• … of God in Scripture, as is evident fro• … all the instances, which I have already given.
And this is that, which is peculiarly called the Presenc• … of God in Scripture, as is evident fro• … all the instances, which I have already given.
cc d vbz d, r-crq vbz av-j vvn dt np1 … pp-f np1 p-acp n1, c-acp vbz j n1 … d dt n2, r-crq pns11 vhb av vvn.
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But is not God present in all place• … to hear the Prayers of good Men, wh• … call upon him? Yes, most certainly and so he was both before,
But is not God present in all place• … to hear the Prayers of good Men, wh• … call upon him? Yes, most Certainly and so he was both before,
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and under th• … Law, and yet we see, that he sanctifie• … some places with his more peculiar pre• … sence for the Publick and Solemn Acts of Worship.
and under th• … Law, and yet we see, that he sanctifie• … Some places with his more peculiar pre• … sense for the Public and Solemn Acts of Worship.
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A Prince may receive 〈 ◊ 〉 private Petition from a private Hand 〈 ◊ 〉 wherever he is present,
A Prince may receive 〈 ◊ 〉 private Petition from a private Hand 〈 ◊ 〉 wherever he is present,
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but yet may think it very fitting to appoint a Presence of State to receive the public• … Homage and Addresses of his Subjects 〈 ◊ 〉 thus in fact it was in the Iewish Temple and was as reasonable as the publick Solemnities of worship are, without which Religion it self would be banished the World.
but yet may think it very fitting to appoint a Presence of State to receive the public• … Homage and Addresses of his Subject's 〈 ◊ 〉 thus in fact it was in the Jewish Temple and was as reasonable as the public Solemnities of worship Are, without which Religion it self would be banished the World.
cc-acp av vmb vvi pn31 av vvg pc-acp vvi dt n1 pp-f n1 pc-acp vvi dt n1 … n1 cc n2 pp-f po31 n2-jn 〈 sy 〉 av p-acp n1 pn31 vbds p-acp dt jp n1 cc vbds a-acp j c-acp dt j n2 pp-f n1 vbr, p-acp r-crq n1 pn31 n1 vmd vbi vvn dt n1.
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For did Men once believe, that they could worship God as well at home as at Church, that God is no more present in religious Assemblies;
For did Men once believe, that they could worship God as well At home as At Church, that God is no more present in religious Assemblies;
p-acp vdd np1 a-acp vvi, cst pns32 vmd vvi np1 c-acp av p-acp n1-an c-acp p-acp n1, cst np1 vbz av-dx av-dc j p-acp j n2;
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than in their private Closets, there were an end of Publick Worship and of Religion with it.
than in their private Closets, there were an end of Public Worship and of Religion with it.
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This is too visible in those, who have entertained this Opinion, they eit• … quite desert the Publick Worship,
This is too visible in those, who have entertained this Opinion, they eit• … quite desert the Public Worship,
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and grow careless and unconcerned for Religion, or if they do sometimes come to Church, it is to comply with Popular Custom and Opinion,
and grow careless and unconcerned for Religion, or if they do sometime come to Church, it is to comply with Popular Custom and Opinion,
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or only to gratifie an itching Ear, and Athenian like, to hear some new thing.
or only to gratify an itching Ear, and Athenian like, to hear Some new thing.
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But when God who has his Throne in Heaven, has his Footstool and Presence on Earth, where he commands us to pay our Homage;
But when God who has his Throne in Heaven, has his Footstool and Presence on Earth, where he commands us to pay our Homage;
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this preserves the Sense of God and of Religion alive in the World, and gives a just awe and reverence for God, when we approach his Presence.
this preserves the Sense of God and of Religion alive in the World, and gives a just awe and Reverence for God, when we approach his Presence.
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This is a very Sensible Reason for appropriated places of Worship, where God vouchsafes his more peculiar Presence:
This is a very Sensible Reason for appropriated places of Worship, where God vouchsafes his more peculiar Presence:
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if this were not originally a Divine Institution, as the Instances I have already given fairly intimate it was,
if this were not originally a Divine Institution, as the Instances I have already given fairly intimate it was,
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then meer natural Reason taught it all Mankind;
then mere natural Reason taught it all Mankind;
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for there never was any Nation, which worshipped any God, but they erected Temples for their Worship:
for there never was any nation, which worshipped any God, but they erected Temples for their Worship:
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The Poverty and persecuted State of the Christian Church for the three first Centuries, have made some think that they had no Churches, or appropriated Places of Worship;
The Poverty and persecuted State of the Christian Church for the three First Centuries, have made Some think that they had no Churches, or appropriated Places of Worship;
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but a learned Man of our own has proved beyond all contradiction, that this is a mistake;
but a learned Man of our own has proved beyond all contradiction, that this is a mistake;
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and the Zeal o• … Christians in building Magnificent Churches in the Reign of Constantine, the firs• … Christian Emperor, shews plainly wha• … their Sense was of this matter.
and the Zeal o• … Christians in building Magnificent Churches in the Reign of Constantine, the firs• … Christian Emperor, shows plainly wha• … their Sense was of this matter.
cc dt n1 n1 … njpg2 p-acp vvg j n2 p-acp dt vvi pp-f np1, dt n1 … njp n1, vvz av-j n1 … po32 n1 vbds pp-f d n1.
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And it is as evident, that all Nations did believe, that the Gods they worshipped, were peculiarly present in their Temples.
And it is as evident, that all nations did believe, that the God's they worshipped, were peculiarly present in their Temples.
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The Pagans did not believ• … their Gods to be Omnipresent, and therefore endeavoured by Magical Spell• … and Charms, to shut them up in thei• … Images and Temples, that they migh• … know where to find them;
The Pagans did not believ• … their God's to be Omnipresent, and Therefore endeavoured by Magical Spell• … and Charms, to shut them up in thei• … Images and Temples, that they migh• … know where to find them;
dt n2-jn vdd xx n1 … po32 n2 pc-acp vbi vvi, cc av vvd p-acp j np1 … cc n2, pc-acp vvi pno32 a-acp p-acp n1 … n2 cc n2, cst pns32 n1 … vvb c-crq pc-acp vvi pno32;
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and in thi• … Notion, the ancient Christians abominated the thoughts of Temples and Images, since they worshipped a God, wh• … fills Heaven and Earth with his Presence;
and in thi• … Notion, the ancient Christians abominated the thoughts of Temples and Images, since they worshipped a God, wh• … fills Heaven and Earth with his Presence;
cc p-acp n1 … n1, dt j np1 vvn dt n2 pp-f n2 cc n2, c-acp pns32 vvd dt n1, n1 … vvz n1 cc n1 p-acp po31 n1;
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this indeed was a corruption o• … Natural Religion, as Polytheism and 〈 ◊ 〉 dolatry was,
this indeed was a corruption o• … Natural Religion, as Polytheism and 〈 ◊ 〉 dolatry was,
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but shews, how necessary they thought a Divine Presence to 〈 ◊ 〉 place of Worship.
but shows, how necessary they Thought a Divine Presence to 〈 ◊ 〉 place of Worship.
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The Iews understood better, tha• … God could not be confined to any place• … that the Heaven and Heaven of Heaven• … could not contain him, as Solomon owns in his Prayer of Dedication,
The Iews understood better, tha• … God could not be confined to any place• … that the Heaven and Heaven of Heaven• … could not contain him, as Solomon owns in his Prayer of Dedication,
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but yet begs, that God would be graciously pleased to be present to hear and answer the Prayers and Supplications, which should be made to him in that House;
but yet begs, that God would be graciously pleased to be present to hear and answer the Prayers and Supplications, which should be made to him in that House;
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which is all the peculiar Presence he prays for, which is necessary to make a House of Prayer, the name God himself gives to the Iewish Temple;
which is all the peculiar Presence he prays for, which is necessary to make a House of Prayer, the name God himself gives to the Jewish Temple;
r-crq vbz d dt j n1 pns31 vvz p-acp, r-crq vbz j pc-acp vvi dt n1 pp-f n1, dt n1 np1 px31 vvz p-acp dt jp n1;
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My House shall be called a House of Prayer. My House shall be called a House of Prayer.
po11 n1 vmb vbi vvn dt n1 pp-f n1.
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Now if this be the proper notion of God's House, that it is a House of Prayer, a House where God is peculiarly present to hear our Prayers, we must own, that every Christian Church is as much the House of God as the Temple at Ierusalem was,
Now if this be the proper notion of God's House, that it is a House of Prayer, a House where God is peculiarly present to hear our Prayers, we must own, that every Christian Church is as much the House of God as the Temple At Ierusalem was,
av cs d vbb dt j n1 pp-f npg1 n1, cst pn31 vbz dt n1 pp-f n1, dt n1 c-crq np1 vbz av-j j pc-acp vvi po12 n2, pns12 vmb vvi, cst d njp n1 vbz p-acp d dt n1 pp-f np1 p-acp dt n1 p-acp np1 vbds,
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unless we will deny, that God is as present in Christian Assemblies, and in places dedicated to Christian Worship,
unless we will deny, that God is as present in Christian Assemblies, and in places dedicated to Christian Worship,
cs pns12 vmb vvi, cst np1 vbz a-acp j p-acp njp n2, cc p-acp n2 vvn p-acp njp n1,
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as he was in the Iewish Temple;
as he was in the Jewish Temple;
c-acp pns31 vbds p-acp dt jp n1;
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which is to make Christianity a more imperfect Dispensation than Iudaism; for that is certainly the most perfect state of the Church, where God is most peculiarly present.
which is to make Christianity a more imperfect Dispensation than Judaism; for that is Certainly the most perfect state of the Church, where God is most peculiarly present.
r-crq vbz pc-acp vvi np1 dt av-dc j n1 cs n1; p-acp d vbz av-j dt av-ds j n1 pp-f dt n1, c-crq np1 vbz av-ds j n1.
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There is indeed a great difference between the Iewish Temple and Christian Churches, but as to the Presence of God, which only makes a Temple, the advantage is greatly on the Christian side.
There is indeed a great difference between the Jewish Temple and Christian Churches, but as to the Presence of God, which only makes a Temple, the advantage is greatly on the Christian side.
pc-acp vbz av dt j n1 p-acp dt jp n1 cc np1 n2, cc-acp c-acp p-acp dt n1 pp-f np1, r-crq av-j vvz dt n1, dt n1 vbz av-j p-acp dt njp n1.
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The Ark of the Covenant, the Tabernacle and Temple, contained many Types and Figures of Christ;
The Ark of the Covenant, the Tabernacle and Temple, contained many Types and Figures of christ;
dt n1 pp-f dt n1, dt n1 cc n1, vvd d n2 cc n2 pp-f np1;
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but these Types were not the Presence of God, nor the Object of their Religious Worship, which had been Idolatry against the Second Commandment;
but these Types were not the Presence of God, nor the Object of their Religious Worship, which had been Idolatry against the Second Commandment;
cc-acp d n2 vbdr xx dt n1 pp-f np1, ccx dt n1 pp-f po32 j n1, r-crq vhd vbn n1 p-acp dt ord n1;
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but for the sake of these Types, God chose that place for his peculiar Presence:
but for the sake of these Types, God chosen that place for his peculiar Presence:
cc-acp p-acp dt n1 pp-f d n2, np1 vvd cst n1 p-acp po31 j n1:
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Now instead of these Types, we have the Antetype it self, the Son of God made Flesh, who though ascended into Heaven, has promised his peculiar Presence in all the Assemblies of Christians;
Now instead of these Types, we have the Antetype it self, the Son of God made Flesh, who though ascended into Heaven, has promised his peculiar Presence in all the Assemblies of Christians;
av av pp-f d n2, pns12 vhb dt n1 pn31 n1, dt n1 pp-f np1 vvd n1, r-crq cs vvn p-acp n1, vhz vvn po31 j n1 p-acp d dt n2 pp-f np1;
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which is such a Presence of God, as never filled the Iewish Temple, till Christ appeared;
which is such a Presence of God, as never filled the Jewish Temple, till christ appeared;
r-crq vbz d dt n1 pp-f np1, c-acp av-x vvd dt jp n1, c-acp np1 vvd;
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for which Reason God tells them, that the Second Temple, though it fell vastly short of the External Beauty and Magnificence of the First,
for which Reason God tells them, that the Second Temple, though it fell vastly short of the External Beauty and Magnificence of the First,
p-acp r-crq n1 np1 vvz pno32, cst dt ord n1, cs pn31 vvd av-j j pp-f dt j n1 cc n1 pp-f dt ord,
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yet should excel in Glory, by the personal Appearance of Christ in it, Haggai 2. 3, 7. Malach. 3. 1. So that Christ having promised, that wherever two or three are gathered together in his Name, he will be in the midst of them, every Christian Church has a Divine Presence greater than the Temple.
yet should excel in Glory, by the personal Appearance of christ in it, Chaggai 2. 3, 7. Malachi 3. 1. So that christ having promised, that wherever two or three Are gathered together in his Name, he will be in the midst of them, every Christian Church has a Divine Presence greater than the Temple.
av vmd vvi p-acp n1, p-acp dt j n1 pp-f np1 p-acp pn31, np1 crd crd, crd np1 crd crd av cst np1 vhg vvn, cst c-crq crd cc crd vbr vvn av p-acp po31 n1, pns31 vmb vbi p-acp dt n1 pp-f pno32, d njp n1 vhz dt j-jn n1 jc cs dt n1.
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For though we should grant, that this Promise extends to all the occasional Meetings of Christians, whatever the Place be,
For though we should grant, that this Promise extends to all the occasional Meetings of Christians, whatever the Place be,
p-acp cs pns12 vmd vvi, cst d n1 vvz p-acp d dt j n2 pp-f np1, r-crq dt n1 vbb,
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yet it much more extends to all the Solemn and Publick Places and Acts of Worship.
yet it much more extends to all the Solemn and Public Places and Acts of Worship.
av pn31 av-d av-dc vvz p-acp d dt j cc j n2 cc n2 pp-f n1.
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Thus there was but one Temple in the whole Land of Canaan, God for Mystical Reasons, confining his more peculiar Presence to that House, where he had placed the Types and Figures of Christ, through whom only we have Access to God;
Thus there was but one Temple in the Whole Land of Canaan, God for Mystical Reasons, confining his more peculiar Presence to that House, where he had placed the Types and Figures of christ, through whom only we have Access to God;
av a-acp vbds p-acp crd n1 p-acp dt j-jn n1 pp-f np1, np1 p-acp j n2, vvg po31 av-dc j n1 p-acp d n1, c-crq pns31 vhd vvn dt n2 cc n2 pp-f np1, p-acp ro-crq av-j pns12 vhb n1 p-acp np1;
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but now this blessed Jesus, who is greater than the Temple, is in all Christian Assemblies,
but now this blessed jesus, who is greater than the Temple, is in all Christian Assemblies,
cc-acp av d j-vvn np1, r-crq vbz jc cs dt n1, vbz p-acp d njp n2,
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and makes every Christian Church greater than the Temple:
and makes every Christian Church greater than the Temple:
cc vvz d njp n1 jc cs dt n1:
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In this Sense our Saviour told the Woman of Samaria, Woman, believe me, the Hour cometh,
In this Sense our Saviour told the Woman of Samaria, Woman, believe me, the Hour comes,
p-acp d n1 po12 n1 vvd dt n1 pp-f np1, n1, vvb pno11, dt n1 vvz,
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when ye shall neither in this Mountain, nor yet at Ierusalem, worship the Father, Iohn 4. 21. which does not signifie, that hereafter there should be no peculiar and appropriate Places of Worship,when you shall neither in this Mountain, nor yet At Ierusalem, worship the Father, John 4. 21. which does not signify, that hereafter there should be no peculiar and Appropriate Places of Worship,
c-crq pn22 vmb av-dx p-acp d n1, ccx av p-acp np1, vvb dt n1, np1 crd crd r-crq vdz xx vvi, cst av pc-acp vmd vbi dx j cc j n2 pp-f n1,
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but that the Presence and Worship of God, should no longer be confined to any one Place,
but that the Presence and Worship of God, should no longer be confined to any one Place,
cc-acp cst dt n1 cc n1 pp-f np1, vmd av-dx av-jc vbi vvn p-acp d crd n1,
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neither to the Temple of Ierusalem, nor Samaria; but it should be free all the World over, to erect Houses of Prayer and Worship, where God would be as present with them,
neither to the Temple of Ierusalem, nor Samaria; but it should be free all the World over, to erect Houses of Prayer and Worship, where God would be as present with them,
av-dx p-acp dt n1 pp-f np1, ccx np1; p-acp pn31 vmd vbi j d dt n1 a-acp, pc-acp vvi n2 pp-f n1 cc n1, c-crq np1 vmd vbi a-acp j p-acp pno32,
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as in the Temple of Ierusalem; for there should be an end now put to that Typical State and Typical Worship, which was confined to the Temple,
as in the Temple of Ierusalem; for there should be an end now put to that Typical State and Typical Worship, which was confined to the Temple,
c-acp p-acp dt n1 pp-f np1; p-acp a-acp vmd vbi dt n1 av vvn p-acp d j n1 cc j n1, r-crq vbds vvn p-acp dt n1,
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and the true Worshippers shall worship the Father in Spirit and in Truth;
and the true Worshippers shall worship the Father in Spirit and in Truth;
cc dt j n2 vmb vvi dt n1 p-acp n1 cc p-acp n1;
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and this Spiritual Worship is confined to no one Place, but will find God present all the World over;
and this Spiritual Worship is confined to no one Place, but will find God present all the World over;
cc d j n1 vbz vvn p-acp dx crd n1, cc-acp vmb vvi np1 vvi d dt n1 a-acp;
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which is so far from abrogating all peculiar Places of Worship, such as the Temple at Ierusalem and Samaria were, that it makes every Church, whatever part of the World it be in, in a truer Sense the House of God,
which is so Far from abrogating all peculiar Places of Worship, such as the Temple At Ierusalem and Samaria were, that it makes every Church, whatever part of the World it be in, in a truer Sense the House of God,
r-crq vbz av av-j p-acp j-vvg d j n2 pp-f n1, d c-acp dt n1 p-acp np1 cc np1 vbdr, cst pn31 vvz d n1, r-crq n1 pp-f dt n1 pn31 vbb p-acp, p-acp dt jc n1 dt n1 pp-f np1,
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than ever the Temple at Ierusalem was.
than ever the Temple At Ierusalem was.
cs av dt n1 p-acp np1 vbds.
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And there is one thing more of great consequence, which we learn from this, that we now want no new Appearance of God to consecrate a Place for his Worship,
And there is one thing more of great consequence, which we Learn from this, that we now want no new Appearance of God to consecrate a Place for his Worship,
cc pc-acp vbz crd n1 av-dc pp-f j n1, r-crq pns12 vvb p-acp d, cst pns12 av vvb dx j n1 pp-f np1 pc-acp vvi dt n1 p-acp po31 n1,
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as it was in the Days of the Patriarchs, nor any new Command to appoint us where to build a House for God,
as it was in the Days of the Patriarchs, nor any new Command to appoint us where to built a House for God,
c-acp pn31 vbds p-acp dt n2 pp-f dt n2, ccx d j n1 pc-acp vvi pno12 c-crq pc-acp vvi dt n1 p-acp np1,
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as it was under the Law:
as it was under the Law:
c-acp pn31 vbds p-acp dt n1:
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Our Saviour has consecrated every part of the World, where Christians live, to be such Holy Ground as is fit to receive a Temple and House of God;
Our Saviour has consecrated every part of the World, where Christians live, to be such Holy Ground as is fit to receive a Temple and House of God;
po12 n1 vhz vvn d n1 pp-f dt n1, c-crq np1 vvi, pc-acp vbi d j n1 c-acp vbz j pc-acp vvi dt n1 cc n1 pp-f np1;
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and his Promise to be in the midst of the Assemblies of Christians, gives us as great an Assurance of a Divine Presence in such Places,
and his Promise to be in the midst of the Assemblies of Christians, gives us as great an Assurance of a Divine Presence in such Places,
cc po31 n1 pc-acp vbi p-acp dt n1 pp-f dt n2 pp-f np1, vvz pno12 p-acp j dt n1 pp-f dt j-jn n1 p-acp d n2,
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as if like the Tabernacle and Temple, we saw them again filled with a Cloud and a visible Glory.
as if like the Tabernacle and Temple, we saw them again filled with a Cloud and a visible Glory.
c-acp cs av-j dt n1 cc n1, pns12 vvd pno32 av vvn p-acp dt n1 cc dt j n1.
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Having thus shewn you, that God, who fills all Places, is yet peculiarly present in some Places;
Having thus shown you, that God, who fills all Places, is yet peculiarly present in Some Places;
vhg av vvn pn22, cst np1, r-crq vvz d n2, vbz av av-j j p-acp d n2;
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and what this peculiar Presence is, that God is present as the Object of our Worship, to hear our Prayers,
and what this peculiar Presence is, that God is present as the Object of our Worship, to hear our Prayers,
cc r-crq d j n1 vbz, cst np1 vbz j c-acp dt n1 pp-f po12 n1, pc-acp vvi po12 n2,
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and to receive our Praises and Thanksgivings, our Alms and Oblations, let us now consider the Exhortation of my Text, which is the natural Improvement of this, O worship the Lord in the Beauty of Holiness.
and to receive our Praises and Thanksgivings, our Alms and Oblations, let us now Consider the Exhortation of my Text, which is the natural Improvement of this, Oh worship the Lord in the Beauty of Holiness.
cc pc-acp vvi po12 n2 cc n2-vvg, po12 n2 cc n2, vvb pno12 av vvi dt n1 pp-f po11 n1, r-crq vbz dt j n1 pp-f d, uh n1 dt n1 p-acp dt n1 pp-f n1.
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1st. And here first I observe, that the very External Beauty and Ornament of God's House, is one Part of Homage, which we owe to him.1st. And Here First I observe, that the very External Beauty and Ornament of God's House, is one Part of Homage, which we owe to him.
ord. cc av ord pns11 vvb, cst dt j j n1 cc n1 pp-f npg1 n1, vbz crd n1 pp-f n1, r-crq pns12 vvb p-acp pno31.
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The Riches and visible Glory of Solomon 's Temple, was one of the Wonders of the World;
The Riches and visible Glory of Solomon is Temple, was one of the Wonders of the World;
dt n2 cc j n1 pp-f np1 vbz n1, vbds pi pp-f dt n2 pp-f dt n1;
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a Divine Art and Nature conspired to build a House, as fit as Art and Nature could make it, to signifie the incommunicable Majesty and Glory of that God who dwelt there.
a Divine Art and Nature conspired to built a House, as fit as Art and Nature could make it, to signify the incommunicable Majesty and Glory of that God who dwelled there.
dt j-jn n1 cc n1 vvd pc-acp vvi dt n1, c-acp j c-acp n1 cc n1 vmd vvi pn31, pc-acp vvi dt j n1 cc n1 pp-f cst np1 r-crq vvd a-acp.
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And this Nature taught all Mankind; the Magnificence of their Temples did not only shew their Devotion, but what their Art, and what their Riches were.
And this Nature taught all Mankind; the Magnificence of their Temples did not only show their Devotion, but what their Art, and what their Riches were.
cc d n1 vvd d n1; dt n1 pp-f po32 n2 vdd xx av-j vvi po32 n1, cc-acp r-crq po32 n1, cc r-crq po32 n2 vbdr.
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And the Primitive Christians, when they enjoyed Peace and Plenty under Christian Emperors, were so far from thinking this a Piece of Pagan or Iewish Superstition, that their first Care was to erect Beautiful and Stately Churches, to rival and out-do all the External Glory of Pagan Temples;
And the Primitive Christians, when they enjoyed Peace and Plenty under Christian Emperor's, were so Far from thinking this a Piece of Pagan or Jewish Superstition, that their First Care was to erect Beautiful and Stately Churches, to rival and outdo all the External Glory of Pagan Temples;
cc dt j np1, c-crq pns32 vvd n1 cc n1 p-acp njp n2, vbdr av av-j p-acp vvg d dt n1 pp-f j-jn cc jp n1, cst po32 ord n1 vbds pc-acp vvi j cc j n2, p-acp n1 cc vvb d dt j n1 pp-f j-jn n2;
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and it was always accounted a great Instance of the Piety of Princes to encourage and promote such Works.
and it was always accounted a great Instance of the Piety of Princes to encourage and promote such Works.
cc pn31 vbds av vvn dt j n1 pp-f dt n1 pp-f n2 pc-acp vvi cc vvi d vvz.
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But you'll say, what is all this to God? Can we think, that he, who has made the World with such unimitable Art and Beauty, can be pleas'd with any House we can build for him, whatever Art or Riches we bestow on it? But this very Objection answers it self:
But You'll say, what is all this to God? Can we think, that he, who has made the World with such unimitable Art and Beauty, can be pleased with any House we can built for him, whatever Art or Riches we bestow on it? But this very Objection answers it self:
cc-acp pn22|vmb vvi, r-crq vbz d d p-acp np1? vmb pns12 vvi, cst pns31, r-crq vhz vvn dt n1 p-acp d j n1 cc n1, vmb vbi vvn p-acp d n1 pns12 vmb vvi p-acp pno31, r-crq n1 cc n2 pns12 vvb p-acp pn31? p-acp d j n1 vvz pn31 n1:
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For God has made this Beautiful World for his Temple, and has chose the most Glorious Part of it for his Throne;
For God has made this Beautiful World for his Temple, and has chosen the most Glorious Part of it for his Throne;
c-acp np1 vhz vvn d j n1 p-acp po31 n1, cc vhz vvn dt av-ds j n1 pp-f pn31 p-acp po31 n1;
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which shews, that though he be an infinite pure Spirit, he does not despise an External Glory;
which shows, that though he be an infinite pure Spirit, he does not despise an External Glory;
r-crq vvz, cst cs pns31 vbb dt j j n1, pns31 vdz xx vvi dt j n1;
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for thus he must represent his invisible Greatness and Majesty to his Creatures.
for thus he must represent his invisible Greatness and Majesty to his Creatures.
c-acp av pns31 vmb vvi po31 j n1 cc n1 p-acp po31 n2.
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And therefore when he thinks fit to vouchsafe his Presence with us on Earth, we must provide the most honourable Reception for him that we can;
And Therefore when he thinks fit to vouchsafe his Presence with us on Earth, we must provide the most honourable Reception for him that we can;
cc av c-crq pns31 vvz j pc-acp vvi po31 n1 p-acp pno12 p-acp n1, pns12 vmb vvi dt av-ds j n1 p-acp pno31 cst pns12 vmb;
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and when we have done all that Art and Nature can do, we have so far express'd our Devotion and Reverence for the Divine Presence.
and when we have done all that Art and Nature can do, we have so Far expressed our Devotion and reverence for the Divine Presence.
cc c-crq pns12 vhb vdn d cst n1 cc n1 vmb vdi, pns12 vhb av av-j vvn po12 n1 cc n1 p-acp dt j-jn n1.
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This Objection lay against the Temple at Ierusalem, as well as against Christian Churches;
This Objection lay against the Temple At Ierusalem, as well as against Christian Churches;
d n1 vvd p-acp dt n1 p-acp np1, c-acp av c-acp p-acp njp n2;
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and yet David thought it very undecent, and a want of a just Reverence for God, that he himself should dwell in a House of Cedar, and the Ark of God dwell within Curtains, 2 Sam. 7. 2. which should be considered by those Men, who think all that is bestowed upon Beautifying and Adorning God's House a vain and superfluous Expence,
and yet David Thought it very undecent, and a want of a just reverence for God, that he himself should dwell in a House of Cedar, and the Ark of God dwell within Curtains, 2 Sam. 7. 2. which should be considered by those Men, who think all that is bestowed upon Beautifying and Adorning God's House a vain and superfluous Expense,
cc av np1 vvd pn31 av j, cc dt n1 pp-f dt j n1 p-acp np1, cst pns31 px31 vmd vvi p-acp dt n1 pp-f n1, cc dt n1 pp-f np1 vvi p-acp n2, crd np1 crd crd r-crq vmd vbi vvn p-acp d n2, r-crq vvb d cst vbz vvn p-acp vvg cc vvg npg1 n1 dt j cc j n1,
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when they think no Cost too great to adorn their own. 2dly. The House of God too must be used as God's House;
when they think no Cost too great to adorn their own. 2dly. The House of God too must be used as God's House;
c-crq pns32 vvb dx n1 av j pc-acp vvi po32 d. av-j. dt n1 pp-f np1 av vmb vbi vvn p-acp npg1 n1;
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that is, must be separated from common Uses, and appropriated to the Worship of God.
that is, must be separated from Common Uses, and appropriated to the Worship of God.
d vbz, vmb vbi vvn p-acp j n2, cc vvn p-acp dt n1 pp-f np1.
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It must not be a Place of Trade and Commerce, and ordinary Conversation, as we learn from our Saviour's Zeal in driving those who sold Oxen,
It must not be a Place of Trade and Commerce, and ordinary Conversation, as we Learn from our Saviour's Zeal in driving those who sold Oxen,
pn31 vmb xx vbi dt n1 pp-f n1 cc n1, cc j n1, c-acp pns12 vvb p-acp po12 ng1 n1 p-acp vvg d r-crq vvd n2,
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and Sheep, and Doves, and the Changers of Money out of the Temple; which he did at two several times;
and Sheep, and Dove, and the Changer's of Money out of the Temple; which he did At two several times;
cc n1, cc n2, cc dt ng1 pp-f n1 av pp-f dt n1; r-crq pns31 vdd p-acp crd j n2;
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the first immediately upon his entrance on his Ministry, Ioh 2. 13, 14, 15, 16. the second immediately before his Crucifixion, Matth. 21. 12, 13.
the First immediately upon his Entrance on his Ministry, John 2. 13, 14, 15, 16. the second immediately before his Crucifixion, Matthew 21. 12, 13.
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Some learned Men observe, that the Place of this Merchandise in the Temple, was the Court of the Gentiles; and from hence conclude, that our Saviour's Zeal was not confined to the Iewish Temple,
some learned Men observe, that the Place of this Merchandise in the Temple, was the Court of the Gentiles; and from hence conclude, that our Saviour's Zeal was not confined to the Jewish Temple,
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but concerned all Christian Churches, to which the Court of the Gentiles bore a greater Analogy;
but concerned all Christian Churches, to which the Court of the Gentiles boar a greater Analogy;
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but whatever Force there may be in this, I think the Reasons our Saviour gives, do much better explain his meaning:
but whatever Force there may be in this, I think the Reasons our Saviour gives, do much better explain his meaning:
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Make not my Father's House a House of Merchandise, John 2. 16. and it is written, My House shall be called a House of Prayer, Make not my Father's House a House of Merchandise, John 2. 16. and it is written, My House shall be called a House of Prayer,
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but ye have made it a Den of Thieves, Matth. 21. 13. Which Reasons have no relation to the typical State of the Iewish Temple,but you have made it a Den of Thieves, Matthew 21. 13. Which Reasons have no Relation to the typical State of the Jewish Temple,
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but equally concern all Places, which are the House of God, and the House of Prayer;
but equally concern all Places, which Are the House of God, and the House of Prayer;
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that is, where God vouchsafes his peculiar Presence to hear our Prayers.
that is, where God vouchsafes his peculiar Presence to hear our Prayers.
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And indeed, when Christ expressed so much Zeal for the House of God, when the typical Glory of the Iewish Temple was at an end, having received its Accomplishment in his own Person, it is a very good Reason to believe, that he intended this as a standing Rule for the Religious Use of all Christian Churches and Oratories:
And indeed, when christ expressed so much Zeal for the House of God, when the typical Glory of the Jewish Temple was At an end, having received its Accomplishment in his own Person, it is a very good Reason to believe, that he intended this as a standing Rule for the Religious Use of all Christian Churches and Oratories:
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I am sure the Reason is universal and unanswerable, that the House of God, which is a House of Prayer, ought not to be prophaned by any common Uses.
I am sure the Reason is universal and unanswerable, that the House of God, which is a House of Prayer, ought not to be Profaned by any Common Uses.
pns11 vbm j dt n1 vbz j cc j, cst dt n1 pp-f np1, r-crq vbz dt n1 pp-f n1, vmd xx pc-acp vbi vvn p-acp d j n2.
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3dly. Let us worship in the Beauty of Holiness;3dly. Let us worship in the Beauty of Holiness;
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that is, let us resort to the House of God, to the House of Prayer, there to offer up our Prayers and Thanksgivings to him.
that is, let us resort to the House of God, to the House of Prayer, there to offer up our Prayers and Thanksgivings to him.
d vbz, vvb pno12 vvi p-acp dt n1 pp-f np1, p-acp dt n1 pp-f n1, a-acp pc-acp vvi a-acp po12 n2 cc n2-vvg p-acp pno31.
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For if God have a House, where he has promised his peculiar Presence to hear our Prayers, that is the proper and peculiar Place of Worship.
For if God have a House, where he has promised his peculiar Presence to hear our Prayers, that is the proper and peculiar Place of Worship.
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The Scripture makes it a very material Circumstance of Worship to approach God's House, to enter into his Courts, to come into his Presence, to own our selves his Servants and Worshippers;
The Scripture makes it a very material Circumstance of Worship to approach God's House, to enter into his Courts, to come into his Presence, to own our selves his Servants and Worshippers;
dt n1 vvz pn31 dt j j-jn n1 pp-f n1 pc-acp vvi npg1 n1, pc-acp vvi p-acp po31 n2, pc-acp vvi p-acp po31 n1, p-acp d po12 n2 po31 n2 cc n2;
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and without disparaging private Prayers, or Closet and Family Devotions, there is no reason to think God will own those for his Worshippers, who deny him this publick Homage.
and without disparaging private Prayers, or Closet and Family Devotions, there is no reason to think God will own those for his Worshippers, who deny him this public Homage.
cc p-acp vvg j n2, cc n1 cc n1 n2, pc-acp vbz dx n1 pc-acp vvi np1 vmb d d p-acp po31 n2, r-crq vvb pno31 d j n1.
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There is no doubt, but God knows our Prayers, where-ever we make them, for he knows our very Thoughts;
There is no doubt, but God knows our Prayers, wherever we make them, for he knows our very Thoughts;
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but to hear Prayers, signifies a gracious and favourable Acceptance;
but to hear Prayers, signifies a gracious and favourable Acceptance;
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and this no Man can promise himself, who will not pray, where God has promised to hear.
and this no Man can promise himself, who will not pray, where God has promised to hear.
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All the Promises of the Gospel are originally made to the Christian Church, the Body of Christ,
All the Promises of the Gospel Are originally made to the Christian Church, the Body of christ,
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and to particular Christians, as Members of, and in Communion with the Christian Church.
and to particular Christians, as Members of, and in Communion with the Christian Church.
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But those cannot pretend to be in Communion with the Church, who never Communicate with it;
But those cannot pretend to be in Communion with the Church, who never Communicate with it;
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who, though they form no Schism, yet withdraw themselves from its Publick Assemblies, and will either be no Christians (which I fear is too often the Case) or will be Christians by themselves.
who, though they from no Schism, yet withdraw themselves from its Public Assemblies, and will either be no Christians (which I Fear is too often the Case) or will be Christians by themselves.
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Now if they know of any Promises made to them in this single Capacity, let them take the Comfort of it;
Now if they know of any Promises made to them in this single Capacity, let them take the Comfort of it;
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for my part I know of none.
for my part I know of none.
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Those who live in Communion with the Church, and serve God in his House, as oft as Leisure and Opportunity will permit, may expect a Gracious Return to their Private Prayers, which are offered to God in the Name of Christ,
Those who live in Communion with the Church, and serve God in his House, as oft as Leisure and Opportunity will permit, may expect a Gracious Return to their Private Prayers, which Are offered to God in the Name of christ,
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and in the Communion of the Church; but this is no Encouragement to those, who set up Private Devotions against Publick Worship.
and in the Communion of the Church; but this is no Encouragement to those, who Set up Private Devotions against Public Worship.
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4thly. Let us worship the Lord in the Beauty of Holiness; that is, when we approach the House of God, let us take care to worship him:4thly. Let us worship the Lord in the Beauty of Holiness; that is, when we approach the House of God, let us take care to worship him:
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This is the proper Work of the Place; we have no other Business here; and it is Prophaneness not to do it.
This is the proper Work of the Place; we have no other Business Here; and it is Profaneness not to do it.
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There is no Reverence due to the House, as I observed before, but there is to that God who dwells in it.
There is no reverence due to the House, as I observed before, but there is to that God who dwells in it.
pc-acp vbz dx n1 j-jn p-acp dt n1, c-acp pns11 vvd a-acp, cc-acp pc-acp vbz p-acp d n1 r-crq vvz p-acp pn31.
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When Moses and Ioshua were commanded to put off their Shoes, because the Ground was Holy, it was not to worship the Ground,
When Moses and Ioshua were commanded to put off their Shoes, Because the Ground was Holy, it was not to worship the Ground,
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but that God who was present there.
but that God who was present there.
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And for the same Reason, if we believe the Presence of God in Christian Churches, it will not only justifie,
And for the same Reason, if we believe the Presence of God in Christian Churches, it will not only justify,
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but require all the visible Signs of a Religious Reverence, that to uncover the Head, and bow the Body may escape the Censure of Superstition or Idolatry.
but require all the visible Signs of a Religious reverence, that to uncover the Head, and bow the Body may escape the Censure of Superstition or Idolatry.
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And while we are in the House and Presence of God, especially in time of Worship, we must carefully abstain from all irreverent Behaviour, Laughing, Whispering, Talking,
And while we Are in the House and Presence of God, especially in time of Worship, we must carefully abstain from all irreverent Behaviour, Laughing, Whispering, Talking,
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or any such Indecencies, as unbecoming the Presence of a Prince, or any Superiours, much more the Presence of God.
or any such Indecencies, as unbecoming the Presence of a Prince, or any Superiors, much more the Presence of God.
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And yet this is too familiar a Practice, and that among some, who if they have no sense of,
And yet this is too familiar a Practice, and that among Some, who if they have no sense of,
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or Reverence for the Divine Presence themselves, yet in good Manners and common Prudence, ought not to affront Christian Assemblies,
or reverence for the Divine Presence themselves, yet in good Manners and Common Prudence, ought not to affront Christian Assemblies,
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nor set such a scandalous Example to others.
nor Set such a scandalous Exampl to Others.
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What St. Paul said to the Corinthians concerning their irreverent Behaviour at the Lord's Supper, is very applicable to these Men:
What Saint Paul said to the Corinthians Concerning their irreverent Behaviour At the Lord's Supper, is very applicable to these Men:
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Have ye not Houses to converse, and talk, and laugh in, or despise ye the Church and Presence of God?
Have you not Houses to converse, and talk, and laugh in, or despise you the Church and Presence of God?
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And when we approach the House of God, let us heartily joyn in all the parts of Worship, with Attention of Mind, and fervent Passions.
And when we approach the House of God, let us heartily join in all the parts of Worship, with Attention of Mind, and fervent Passion.
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This becomes the Place, and the Presence we are in. We come to worship God;
This becomes the Place, and the Presence we Are in. We come to worship God;
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and not to worship him is a Contempt, and a Contempt put upon him in his own Presence.
and not to worship him is a Contempt, and a Contempt put upon him in his own Presence.
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And truly I know not how to excuse those from this Contempt, who turn their Backs upon any part of the Christian Worship.
And truly I know not how to excuse those from this Contempt, who turn their Backs upon any part of the Christian Worship.
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You may easily guess what I mean:
You may Easily guess what I mean:
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Is Communicating at the Lord's Table any Part of the Christian Worship? Nay, is it not the principal Part of it? How comes it to pass then, that when our Churches are crowded at Prayers or Sermons, the Table of the Lord is deserted? Certainly if Christ be ever present with us, it is in this Mysterious Supper:
Is Communicating At the Lord's Table any Part of the Christian Worship? Nay, is it not the principal Part of it? How comes it to pass then, that when our Churches Are crowded At Prayers or Sermons, the Table of the Lord is deserted? Certainly if christ be ever present with us, it is in this Mysterious Supper:
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Why then do we fly from the Presence of our Lord? Why do we approach his House,
Why then do we fly from the Presence of our Lord? Why do we approach his House,
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and refuse to eat and drink at his Table, though he offers us the dearest Pledges of his Love, his Flesh to eat,
and refuse to eat and drink At his Table, though he offers us the dearest Pledges of his Love, his Flesh to eat,
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and his Blood to drink? To God the Father, God the Son, and God the Holy Ghost, be Honour, Glory,
and his Blood to drink? To God the Father, God the Son, and God the Holy Ghost, be Honour, Glory,
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and Power, now and for ever. Amen.and Power, now and for ever. Amen.
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SERMON XIV. Preach'd at St. Paul 's Cathedral, November 22. 1699. Being the Anniversary Meeting of the Lovers of Musick. Psalm LXXXI. 1, 2. Sing aloud unto God our strength, make a joyful noise unto the God of Iacob.
SERMON XIV. Preached At Saint Paul is Cathedral, November 22. 1699. Being the Anniversary Meeting of the Lovers of Music. Psalm LXXXI. 1, 2. Sing aloud unto God our strength, make a joyful noise unto the God of Iacob.
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Take a Psalm, and bring hither the Timbrel, the pleasant Harp, with the Psaltery.
Take a Psalm, and bring hither the Timbrel, the pleasant Harp, with the Psaltery.
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TO Praise God is acknowledged by all men to be the most Excellent part of Divine Worship;
TO Praise God is acknowledged by all men to be the most Excellent part of Divine Worship;
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it is the Religion of happy Creatures, and the Natural Homage due to Infinite Goodness, which is the most Glorious Perfection of the Deity.
it is the Religion of happy Creatures, and the Natural Homage due to Infinite goodness, which is the most Glorious Perfection of the Deity.
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It exercises the best Passions of our Souls in the most perfect manner, Love, Ioy, Reverence, Admiration, which are the proper Passions of Devotion, made for God, who is their last Object;
It exercises the best Passion of our Souls in the most perfect manner, Love, Joy, reverence, Admiration, which Are the proper Passion of Devotion, made for God, who is their last Object;
pn31 n2 dt js n2 pp-f po12 n2 p-acp dt av-ds j n1, vvb, np1-n, n1, n1, r-crq vbr dt j n2 pp-f n1, vvn p-acp np1, r-crq vbz po32 ord n1;
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and made for the praise of God, which is their most perfect Exercise. We cannot well conceive, what other Acts of Religion can be proper for Heaven;
and made for the praise of God, which is their most perfect Exercise. We cannot well conceive, what other Acts of Religion can be proper for Heaven;
cc vvd p-acp dt n1 pp-f np1, r-crq vbz po32 av-ds j n1. pns12 vmbx av vvi, r-crq j-jn n2 pp-f n1 vmb vbi j p-acp n1;
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when we shall be advanced to the utmost perfection of our Natures; when we shall have put of Mortality and Corruption, and all other wants with them;
when we shall be advanced to the utmost perfection of our Nature's; when we shall have put of Mortality and Corruption, and all other Wants with them;
c-crq pns12 vmb vbi vvn p-acp dt j n1 pp-f po12 n2; c-crq pns12 vmb vhi vvn pp-f n1 cc n1, cc d j-jn n2 p-acp pno32;
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when a Complete and Consummate Happiness shall leave no more place for Desire;
when a Complete and Consummate Happiness shall leave no more place for Desire;
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when we shall have nothing more to ask of God, nothing more to expect, but the secure Possession and Enjoyment of those Pleasures which fill but never satiate;
when we shall have nothing more to ask of God, nothing more to expect, but the secure Possession and Enjoyment of those Pleasures which fill but never satiate;
c-crq pns12 vmb vhi pix av-dc p-acp vvi pp-f np1, pix av-dc p-acp vvi, cc-acp dt j n1 cc n1 pp-f d n2 r-crq vvb p-acp av-x vvb;
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which are Eternally repeated, and are Eternally New and Fresh; I say in such a State as this, as Faith will be turned into Sight, and Hope into Enjoyment;
which Are Eternally repeated, and Are Eternally New and Fresh; I say in such a State as this, as Faith will be turned into Sighed, and Hope into Enjoyment;
r-crq vbr av-j vvn, cc vbr av-j j cc j; pns11 vvb p-acp d dt n1 c-acp d, c-acp n1 vmb vbi vvn p-acp n1, cc vvb p-acp n1;
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so Prayer also, which is so great a part of the Worship of Sinners, and indigent Creatures, will be all turned into Thanksgiving and Praise.
so Prayer also, which is so great a part of the Worship of Sinners, and indigent Creatures, will be all turned into Thanksgiving and Praise.
av n1 av, r-crq vbz av j dt n1 pp-f dt n1 pp-f n2, cc j n2, vmb vbi av-d vvn p-acp n1 cc n1.
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Now as for this reason St. Paul prefers Charity before Faith and Hope;
Now as for this reason Saint Paul prefers Charity before Faith and Hope;
av c-acp p-acp d n1 n1 np1 vvz n1 p-acp n1 cc n1;
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because, though they are admirable Graces for the state of Christians in this World, and absolutely necessary to carry us to Heaven;
Because, though they Are admirable Graces for the state of Christians in this World, and absolutely necessary to carry us to Heaven;
c-acp, cs pns32 vbr j n2 p-acp dt n1 pp-f np1 p-acp d n1, cc av-j j pc-acp vvi pno12 p-acp n1;
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yet they cannot enter into Heaven themselves, where Charity attains its greatest Glory and Perfection;
yet they cannot enter into Heaven themselves, where Charity attains its greatest Glory and Perfection;
av pns32 vmbx vvi p-acp n1 px32, c-crq n1 vvz po31 js n1 cc n1;
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so by the same Reason it appears, that Praise and Thanksgiving is the most excellent part of Worship,
so by the same Reason it appears, that Praise and Thanksgiving is the most excellent part of Worship,
av p-acp dt d n1 pn31 vvz, cst n1 cc n1 vbz dt av-ds j n1 pp-f n1,
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because this is the Religion of Heaven, and therefore ought to be the chief Delight and Entertainment of those who hope to go to Heaven.
Because this is the Religion of Heaven, and Therefore ought to be the chief Delight and Entertainment of those who hope to go to Heaven.
c-acp d vbz dt n1 pp-f n1, cc av vmd p-acp vbi dt j-jn n1 cc n1 pp-f d r-crq vvb pc-acp vvi p-acp n1.
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But what is it to praise God? Is it only to sing aloud, and to make a joyful noise to God? Does it consist meerly in the Harmonious Melody of Voices,
But what is it to praise God? Is it only to sing aloud, and to make a joyful noise to God? Does it consist merely in the Harmonious Melody of Voices,
cc-acp q-crq vbz pn31 pc-acp vvi np1? vbz pn31 av-j pc-acp vvi av, cc pc-acp vvi dt j n1 p-acp np1? vdz pn31 vvi av-j p-acp dt j n1 pp-f n2,
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and Musical Instruments? Does he praise God best, who composes the best Anthems, or sings them best? Or do we think, that we then praise God best,
and Musical Instruments? Does he praise God best, who composes the best Anthems, or sings them best? Or do we think, that we then praise God best,
cc j n2? vdz pns31 vvi np1 js, r-crq vvz dt js n2, cc vvz pno32 av-j? cc vdb pns12 vvb, cst pns12 av n1 np1 js,
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when we feel our selves the most transported and ravished with excellent Musick, performed by the best Voices, the choicest Instruments,
when we feel our selves the most transported and ravished with excellent Music, performed by the best Voices, the Choicest Instruments,
c-crq pns12 vvb po12 n2 dt av-ds vvn cc vvn p-acp j n1, vvn p-acp dt js n2, dt js n2,
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and the greatest Masters? This is a very easy and a pleasant way of praising God,
and the greatest Masters? This is a very easy and a pleasant Way of praising God,
cc dt js n2? d vbz dt av j cc dt j n1 pp-f vvg np1,
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if this would carry us to Heaven;
if this would carry us to Heaven;
cs d vmd vvi pno12 p-acp n1;
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but this is only to praise the Musick, the Composition, or the Performance, when we think of nothing else, come for no other end,
but this is only to praise the Music, the Composition, or the Performance, when we think of nothing Else, come for no other end,
cc-acp d vbz av-j pc-acp vvi dt n1, dt n1, cc dt n1, c-crq pns12 vvb pp-f pix av, vvb p-acp dx j-jn n1,
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and mean no more by it. I would not have you mistake me;
and mean no more by it. I would not have you mistake me;
cc vvb av-dx dc p-acp pn31. pns11 vmd xx vhi pn22 vvb pno11;
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I do not appear in this place at this time to decry or disparage the use of Musick in the Worship of God, which would neither become this Presence, nor my own Character;
I do not appear in this place At this time to decry or disparage the use of Music in the Worship of God, which would neither become this Presence, nor my own Character;
pns11 vdb xx vvi p-acp d n1 p-acp d n1 pc-acp vvi cc vvi dt n1 pp-f n1 p-acp dt n1 pp-f np1, r-crq vmd av-dx vvi d n1, ccx po11 d n1;
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but to perswade and direct you to turn the Delights and Charms of Musick, into the Raptures of Devotion which would the most effectually silence all the Enemies of Church-Musick,
but to persuade and Direct you to turn the Delights and Charms of Music, into the Raptures of Devotion which would the most effectually silence all the Enemies of Church-Musick,
cc-acp pc-acp vvi cc vvi pn22 pc-acp vvi dt n2 cc n2 pp-f n1, p-acp dt n2 pp-f n1 r-crq vmd dt ds av-j vvi d dt n2 pp-f n1,
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and Cathedral-Worship, while as a divine Poet of our own Sings, This would visibly turn Delight into a Sacrifice.
and Cathedral-Worship, while as a divine Poet of our own Sings, This would visibly turn Delight into a Sacrifice.
cc n1, cs p-acp dt j-jn n1 pp-f po12 d vvz, d vmd av-j vvb n1 p-acp dt n1.
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Now since Musick, what ever it be, and how well soever performed, is of no use or value in Religion,
Now since Music, what ever it be, and how well soever performed, is of no use or valve in Religion,
av p-acp n1, r-crq av pn31 vbb, cc c-crq av av vvn, vbz pp-f dx n1 cc vvi p-acp n1,
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but as it serves the true ends of Devotion; we must enquire, What that Harmony and Melody is which is so acceptable to God;
but as it serves the true ends of Devotion; we must inquire, What that Harmony and Melody is which is so acceptable to God;
cc-acp c-acp pn31 vvz dt j n2 pp-f n1; pns12 vmb vvi, q-crq d n1 cc n1 vbz q-crq vbz av j p-acp np1;
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How fit External and Sensible Melody is to promote this; and how it may and ought to be improved to that purpose. How fit External and Sensible Melody is to promote this; and how it may and ought to be improved to that purpose.
c-crq j j cc j n1 vbz pc-acp vvi d; cc c-crq pn31 vmb cc pi pc-acp vbi vvn p-acp d n1.
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1. As for the first, I need not tell any Man, who understands the Nature of Christian Worship, that it is only they Melody of the Heart,
1. As for the First, I need not tell any Man, who understands the Nature of Christian Worship, that it is only they Melody of the Heart,
crd p-acp p-acp dt ord, pns11 vvb xx vvi d n1, r-crq vvz dt n1 pp-f njp n1, cst pn31 vbz av-j pns32 n1 pp-f dt n1,
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as St. Paul speakes, that pleaseth God;
as Saint Paul speaks, that Pleases God;
c-acp n1 np1 vvz, cst vvz np1;
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All true Christian Worship, whatever the externals of it are, is the Worship of the Mind and Spirit.
All true Christian Worship, whatever the externals of it Are, is the Worship of the Mind and Spirit.
d j njp n1, r-crq dt n2-j pp-f pn31 vbr, vbz dt n1 pp-f dt n1 cc n1.
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This alone is that Worship which it becomes a reasonable Creature to pay to his Maker, his Sovereign Lord and Saviour,
This alone is that Worship which it becomes a reasonable Creature to pay to his Maker, his Sovereign Lord and Saviour,
np1 av-j vbz d n1 r-crq pn31 vvz dt j n1 pc-acp vvi p-acp po31 n1, po31 j-jn n1 cc n1,
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as the Blessed Virgin sang, My Soul doth magnifie the Lord, and my Spirit hath rejoiced in God my Saviour.
as the Blessed Virgae sang, My Soul does magnify the Lord, and my Spirit hath rejoiced in God my Saviour.
c-acp dt j-vvn n1 vvd, po11 n1 vdz vvi dt n1, cc po11 n1 vhz vvn p-acp np1 po11 n1.
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For it is the Mind only that can praise God, though the tongue must sing his Praises.
For it is the Mind only that can praise God, though the tongue must sing his Praises.
p-acp pn31 vbz dt n1 av-j cst vmb vvi np1, cs dt n1 vmb vvi po31 n2.
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The best composed Hymns, the most Musical Instruments, the most Charming Voices, are but lifeless Mechanical Sounds, till they are Animated and Inspired by the Devotion of the Heart;
The best composed Hymns, the most Musical Instruments, the most Charming Voices, Are but Lifeless Mechanical Sounds, till they Are Animated and Inspired by the Devotion of the Heart;
dt js j-vvn n2, dt av-ds j n2, dt av-ds vvg n2, vbr cc-acp j j n2, c-acp pns32 vbr vvn cc j-vvn p-acp dt n1 pp-f dt n1;
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and God takes no more pleasure in the best Voices, than in bodily strength or beauty.
and God Takes no more pleasure in the best Voices, than in bodily strength or beauty.
cc np1 vvz av-dx dc n1 p-acp dt js n2, cs p-acp j n1 cc n1.
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Now the Melody of the Heart, is the Consent and Harmony of all the Powers and Passions of our Souls in the Praises of God.
Now the Melody of the Heart, is the Consent and Harmony of all the Powers and Passion of our Souls in the Praises of God.
av dt n1 pp-f dt n1, vbz dt vvb cc n1 pp-f d dt n2 cc n2 pp-f po12 n2 p-acp dt n2 pp-f np1.
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When Love, and Joy, and Admiration, and the profoundest Reverence bear their several Parts, and offer up our whole Souls as a Living Vocal Hymn of Praise:
When Love, and Joy, and Admiration, and the profoundest reverence bear their several Parts, and offer up our Whole Souls as a Living Vocal Hymn of Praise:
c-crq n1, cc n1, cc n1, cc dt js n1 vvi po32 j n2, cc vvb a-acp po12 j-jn n2 p-acp dt j-vvg j n1 pp-f n1:
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Then we sing aloud in our Hearts to God, when we feel the greatest Transports and Extasies of these Divine Passions, which swallow us up in God,
Then we sing aloud in our Hearts to God, when we feel the greatest Transports and Ecstasies of these Divine Passion, which swallow us up in God,
av pns12 vvb av p-acp po12 n2 p-acp np1, c-crq pns12 vvb dt js vvz cc n2 pp-f d j-jn n2, r-crq vvb pno12 a-acp p-acp np1,
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and unite us to the Heavenly Quire:
and unite us to the Heavenly Choir:
cc vvb pno12 p-acp dt j n1:
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Then we sing with true Melody in our Hearts to God, when these Divine Passions, which are Essential to Praise and Thanksgiving, charm all our earthly Passions into a Calm;
Then we sing with true Melody in our Hearts to God, when these Divine Passion, which Are Essential to Praise and Thanksgiving, charm all our earthly Passion into a Cam;
av pns12 vvb p-acp j n1 p-acp po12 n2 p-acp np1, c-crq d j-jn n2, r-crq vbr j p-acp n1 cc n1, vvb d po12 j n2 p-acp dt j-jn;
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quiet all their Storms and Tumults;
quiet all their Storms and Tumults;
j-jn d po32 n2 cc n2;
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leave no jarring Discords, no Discontents, no Sollicitous Cares, no Jealousies, no Envyings, to discompose the Harmony of our Souls, which must be all Peace, all Love, all Joy, to sing with a true Divine Melody the Praises of God.
leave no jarring Discords, no Discontents, no Solicitous Cares, no Jealousies, no Envyings, to discompose the Harmony of our Souls, which must be all Peace, all Love, all Joy, to sing with a true Divine Melody the Praises of God.
vvb dx j-vvg n2, dx n2, dx j n2, dx n2, uh-dx n2-vvg, pc-acp vvi dt n1 pp-f po12 n2, r-crq vmb vbi d n1, d n1, d n1, pc-acp vvi p-acp dt j j-jn n1 dt n2 pp-f np1.
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This, and nothing else, is the true Praise of God, when our minds are filled with such bright Ideas of his Glory and Perfections, with such a lively Sense of his Majesty, Wisdom, Goodness, Power, discover'd in his great and wonderful Works of Creation, Providence,
This, and nothing Else, is the true Praise of God, when our minds Are filled with such bright Ideas of his Glory and Perfections, with such a lively Sense of his Majesty, Wisdom, goodness, Power, discovered in his great and wondered Works of Creation, Providence,
np1, cc pix av, vbz dt j n1 pp-f np1, c-crq po12 n2 vbr vvn p-acp d j n2 pp-f po31 n1 cc n2, p-acp d dt j n1 pp-f po31 n1, n1, n1, n1, vvn p-acp po31 j cc j vvz pp-f n1, n1,
(20) sermon (DIV1)
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and the Redemption of the World by our Lord Jesus Christ, as transport us with Love, Admiration, and Joy.
and the Redemption of the World by our Lord jesus christ, as transport us with Love, Admiration, and Joy.
cc dt n1 pp-f dt n1 p-acp po12 n1 np1 np1, c-acp vvb pno12 p-acp n1, n1, cc n1.
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A Heart thus full of God, will break forth into Songs of Praise;
A Heart thus full of God, will break forth into Songs of Praise;
dt n1 av j pp-f np1, vmb vvi av p-acp n2 pp-f n1;
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When the Fire is kindled within, as the Psalmist observes from his own Experience, we shall then speak with our Tongues; When the Fire is kindled within, as the Psalmist observes from his own Experience, we shall then speak with our Tongues;
c-crq dt n1 vbz vvn a-acp, p-acp dt n1 vvz p-acp po31 d n1, pns12 vmb av vvi p-acp po12 n2;
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Here our Praises ought to begin, to be sure here they must always end, in the Heat and fervour of our Affections,
Here our Praises ought to begin, to be sure Here they must always end, in the Heat and fervour of our Affections,
av po12 n2 vmd pc-acp vvi, pc-acp vbi j av pns32 vmb av vvi, p-acp dt n1 cc n1 pp-f po12 n2,
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and an inward feeling of the Divine Praises, if we would have them an acceptable Worship of God.
and an inward feeling of the Divine Praises, if we would have them an acceptable Worship of God.
cc dt j n-vvg pp-f dt j-jn n2, cs pns12 vmd vhi pno32 dt j n1 pp-f np1.
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As far as the Harmony of Voices or Musical Instruments serve this End, they are excellent Helps to Devotion;
As Far as the Harmony of Voices or Musical Instruments serve this End, they Are excellent Helps to Devotion;
p-acp av-j c-acp dt n1 pp-f n2 cc j n2 vvi d vvb, pns32 vbr j n2 p-acp n1;
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but it is only their Subserviency to the Devotion of the Mind, which gives them any Value,
but it is only their Subserviency to the Devotion of the Mind, which gives them any Valve,
cc-acp pn31 vbz av-j po32 n1 p-acp dt n1 pp-f dt n1, r-crq vvz pno32 d vvi,
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or allows them any Place in Religious Worship.
or allows them any Place in Religious Worship.
cc vvz pno32 d n1 p-acp j n1.
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2dly. Let us then consider of what Use Musick is to excite and quicken our Affections,2dly. Let us then Consider of what Use Music is to excite and quicken our Affections,
av-j. vvb pno12 av vvi pp-f r-crq n1 n1 vbz pc-acp vvi cc vvi po12 n2,
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and to give a new Life and Spirit to Devotion.
and to give a new Life and Spirit to Devotion.
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Man is not all Soul and Spirit, but a compound Creature, consisting of Soul and Body;
Man is not all Soul and Spirit, but a compound Creature, consisting of Soul and Body;
n1 vbz xx d n1 cc n1, cc-acp dt n1 n1, vvg pp-f n1 cc n1;
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and while our Souls are vitally united to Bodies, they receive most of their Passions from them;
and while our Souls Are vitally united to Bodies, they receive most of their Passion from them;
cc cs po12 n2 vbr av-j vvn p-acp n2, pns32 vvb av-ds pp-f po32 n2 p-acp pno32;
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at least feel the most strong and vigorous Motions from those Impressions which our Senses make;
At least feel the most strong and vigorous Motions from those Impressions which our Senses make;
p-acp ds vvb dt av-ds j cc j n2 p-acp d n2 r-crq po12 n2 vvi;
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and Sight it self does not more variously affect our Minds than Hearing does;
and Sighed it self does not more variously affect our Minds than Hearing does;
cc n1 pn31 n1 vdz xx av-dc av-j vvi po12 n2 cs vvg vdz;
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Words and Sounds have very powerful Charms, and give as quick a Turn to our Thoughts and Passions,
Words and Sounds have very powerful Charms, and give as quick a Turn to our Thoughts and Passion,
n2 cc n2 vhb av j n2, cc vvi p-acp j dt n1 p-acp po12 n2 cc n2,
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as Sight it self, and not only Words but even a diversity of Sounds, are fitted by Nature to express,
as Sighed it self, and not only Words but even a diversity of Sounds, Are fitted by Nature to express,
c-acp n1 pn31 n1, cc xx av-j n2 p-acp av dt n1 pp-f n2, vbr vvn p-acp n1 pc-acp vvi,
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and to excite very different Passions.
and to excite very different Passion.
cc pc-acp vvi av j n2.
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Love, Joy, Admiration, Desire, Fear, Sorrow, Indignation, Revenge, give some distinguishing Notes and Accents to the very Voice, which no Art,
Love, Joy, Admiration, Desire, fear, Sorrow, Indignation, Revenge, give Some distinguishing Notes and Accents to the very Voice, which no Art,
n1, n1, n1, n1, vvb, np1-n, n1, n1, vvb d j-vvg n2 cc n2 p-acp dt j n1, r-crq dx n1,
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but Nature teaches, and which betrays the Passion without speaking a Word;
but Nature Teaches, and which betrays the Passion without speaking a Word;
cc-acp n1 vvz, cc r-crq vvz dt n1 p-acp vvg dt n1;
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And such different Notes will also as forcibly imprint such Passions on our Minds, as they naturally represent,
And such different Notes will also as forcibly imprint such Passion on our Minds, as they naturally represent,
cc d j n2 vmb av c-acp av-j vvi d n2 p-acp po12 n2, c-acp pns32 av-j vvi,
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and that many times whether we will or no;
and that many times whither we will or no;
cc cst d n2 cs pns12 vmb cc uh-dx;
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which is a great Secret in Nature, and shews an unaccountable Sympathy between Sounds and Passions;
which is a great Secret in Nature, and shows an unaccountable sympathy between Sounds and Passion;
r-crq vbz dt j j-jn p-acp n1, cc vvz dt j n1 p-acp n2 cc n2;
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which are by turns the Natural effects and causes of each other:
which Are by turns the Natural effects and Causes of each other:
r-crq vbr p-acp vvz dt j n2 cc n2 pp-f d n-jn:
(20) sermon (DIV1)
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and there needs no other proof what the natural power of Musick must be, to raise and to calm our Passions;
and there needs no other proof what the natural power of Music must be, to raise and to Cam our Passion;
cc a-acp vvz dx j-jn n1 r-crq dt j n1 pp-f n1 vmb vbi, pc-acp vvi cc pc-acp vvi po12 n2;
(20) sermon (DIV1)
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and the Experience of all Mankind tells us, that thus it is; when the Composer knows how to fit Notes to Passions;
and the Experience of all Mankind tells us, that thus it is; when the Composer knows how to fit Notes to Passion;
cc dt n1 pp-f d n1 vvz pno12, cst av pn31 vbz; c-crq dt n1 vvz c-crq pc-acp vvi n2 p-acp n2;
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which the Knowledge of Humane Nature, not the meer proportion of Sounds must teach him.
which the Knowledge of Humane Nature, not the mere proportion of Sounds must teach him.
r-crq dt n1 pp-f j n1, xx dt j n1 pp-f n2 vmb vvi pno31.
(20) sermon (DIV1)
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Without this a fine piece of Musick is like a company of fine Words put together, without any great Sense or Meaning;
Without this a fine piece of Music is like a company of fine Words put together, without any great Sense or Meaning;
p-acp d dt j n1 pp-f n1 vbz av-j dt n1 pp-f j n2 vvd av, p-acp d j n1 cc vvg;
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they make a fine Sound, and that is all.
they make a fine Found, and that is all.
pns32 vvb dt j n1, cc d vbz d.
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Now if there be a Natural Sympathy, and mutual Causality between Sounds and Passions, there is no doubt,
Now if there be a Natural sympathy, and mutual Causality between Sounds and Passion, there is no doubt,
av cs pc-acp vbi dt j n1, cc j n1 p-acp n2 cc n2, pc-acp vbz dx n1,
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but true Devotional Musick will Excite or Heighten our Devotional Passions, as we daily see and complain, that wanton and amorous Airs are apt to kindle wanton Fires;
but true Devotional Music will Excite or Heighten our Devotional Passion, as we daily see and complain, that wanton and Amoros Airs Are apt to kindle wanton Fires;
cc-acp j j n1 vmb vvb cc vvb po12 j n2, c-acp pns12 av-j vvb cc vvi, cst j-jn cc j n2 vbr j pc-acp vvi j-jn n2;
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for Nature will act like it self, whether you apply it to good or to bad purposes.
for Nature will act like it self, whither you apply it to good or to bad Purposes.
p-acp n1 vmb vvi av-j pn31 n1, cs pn22 vvb pn31 p-acp j cc p-acp j n2.
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If there be no force in Musick to give a good or bad tincture to the Mind,
If there be no force in Music to give a good or bad tincture to the Mind,
cs pc-acp vbb dx n1 p-acp n1 pc-acp vvi dt j cc j n1 p-acp dt n1,
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why do any Men complain of wanton Songs? They may then blame the Poet, but neither the Composer nor Singer;
why do any Men complain of wanton Songs? They may then blame the Poet, but neither the Composer nor Singer;
q-crq vdb d n2 vvi pp-f j-jn n2? pns32 vmb av vvi dt n1, cc-acp dx dt n1 ccx n1;
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for the Musick, it seems, does no hurt:
for the Music, it seems, does not hurt:
p-acp dt n1, pn31 vvz, vdz xx vvi:
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if there be, Why do they condemn Church-Musick, which will have as good an Influence upon a devout Mind,
if there be, Why do they condemn Church-Musick, which will have as good an Influence upon a devout Mind,
cs pc-acp vbi, q-crq vdb pns32 vvi n1, r-crq vmb vhi p-acp j dt n1 p-acp dt j n1,
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as the other has a bad One?
as the other has a bad One?
c-acp dt n-jn vhz dt j pi?
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Why then should any Man think Musick improper for the worship of God? It is a Natural Power,
Why then should any Man think Music improper for the worship of God? It is a Natural Power,
q-crq av vmd d n1 vvb n1 j p-acp dt n1 pp-f np1? pn31 vbz dt j n1,
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though improved by Art, as most other natural Powers are;
though improved by Art, as most other natural Powers Are;
cs vvn p-acp n1, c-acp ds j-jn j n2 vbr;
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and all Natural Powers are made for the Worship and Service of God, as far as they are capable of serving him;
and all Natural Powers Are made for the Worship and Service of God, as Far as they Are capable of serving him;
cc d j n2 vbr vvn p-acp dt n1 cc n1 pp-f np1, c-acp av-j c-acp pns32 vbr j pp-f vvg pno31;
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which Musick is in a very high Degree, if it have such a Natural Power over our Passions,
which Music is in a very high Degree, if it have such a Natural Power over our Passion,
r-crq n1 vbz p-acp dt j j n1, cs pn31 vhb d dt j n1 p-acp po12 n2,
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as to Increase and Actuate, though it can't create Devotion. Both Poetry and Musick were originally used to celebrate the Praises of God;
as to Increase and Actuate, though it can't create Devotion. Both Poetry and Music were originally used to celebrate the Praises of God;
c-acp pc-acp vvi cc vvi, cs pn31 vmb|pn31 vvi n1. d n1 cc n1 vbdr av-j vvn pc-acp vvi dt n2 pp-f np1;
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lost their Glory, when they descended to meaner Subjects, but were prophaned by a prostitution to men's Lusts and Vices.
lost their Glory, when they descended to meaner Subject's, but were Profaned by a prostitution to men's Lustiest and Vices.
vvn po32 n1, c-crq pns32 vvd p-acp jc n2-jn, cc-acp vbdr vvn p-acp dt n1 p-acp ng2 n2 cc n2.
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The first account we have of singing, is the Song of Moses, Exod. 15. when God had made the Children of Israel to pass through the Red-Sea on dry ground,
The First account we have of singing, is the Song of Moses, Exod 15. when God had made the Children of Israel to pass through the Red sea on dry ground,
dt ord n1 pns12 vhb pp-f vvg, vbz dt n1 pp-f np1, np1 crd c-crq np1 vhd vvn dt n2 pp-f np1 pc-acp vvi p-acp dt n1 p-acp j n1,
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and had drowned the Aegyptians; and we can't have a more ancient Account than this, which is the most ancient History in the World.
and had drowned the egyptians; and we can't have a more ancient Account than this, which is the most ancient History in the World.
cc vhd vvn dt njp2; cc pns12 vmb|pn31 vhb dt av-dc j vvb cs d, r-crq vbz dt av-ds j n1 p-acp dt n1.
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And throughout the Old Testament, both Vocal and Instrumental Musick, was not only used in the Worship of God;
And throughout the Old Testament, both Vocal and Instrumental Music, was not only used in the Worship of God;
cc p-acp dt j n1, d j cc j n1, vbds xx av-j vvn p-acp dt n1 pp-f np1;
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but this was the Chief, if not the only Use of it. This is acknowledged by all;
but this was the Chief, if not the only Use of it. This is acknowledged by all;
cc-acp d vbds dt j-jn, cs xx dt j n1 pp-f pn31. d vbz vvn p-acp d;
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but some will not allow it to be a Pattern for Christian Worship.
but Some will not allow it to be a Pattern for Christian Worship.
cc-acp d vmb xx vvi pn31 pc-acp vbi dt n1 p-acp njp n1.
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They reckon Musick among the Ceremonies of the Iewish Law, fitted to the carnal State of that People,
They reckon Music among the Ceremonies of the Jewish Law, fitted to the carnal State of that People,
pns32 vvb n1 p-acp dt n2 pp-f dt jp n1, vvn p-acp dt j n1 pp-f d n1,
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and abrogated with the other Legal Ceremonies, by the more perfect Dispensation of the Gospel, which requires a more Spiritual Worship.
and abrogated with the other Legal Ceremonies, by the more perfect Dispensation of the Gospel, which requires a more Spiritual Worship.
cc vvn p-acp dt j-jn j n2, p-acp dt av-dc j n1 pp-f dt n1, r-crq vvz dt av-dc j n1.
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But a few words will shew, how unreasonable this Pretence is.
But a few words will show, how unreasonable this Pretence is.
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The Song of Moses and Miriam was before the giving of the Law, and therefore no part of it;
The Song of Moses and Miriam was before the giving of the Law, and Therefore no part of it;
dt n1 pp-f np1 cc np1 vbds p-acp dt vvg pp-f dt n1, cc av dx n1 pp-f pn31;
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and though this is the first time we read of Singing, there is no Reason to think, that this was the first beginning of it.
and though this is the First time we read of Singing, there is no Reason to think, that this was the First beginning of it.
cc cs d vbz dt ord n1 pns12 vvb pp-f vvg, pc-acp vbz dx n1 pc-acp vvi, cst d vbds dt ord n1 pp-f pn31.
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We read of no Institution of Singing, though we do of Singers; that Singing seems as Ancient and Natural, as publick Worship.
We read of no Institution of Singing, though we do of Singers; that Singing seems as Ancient and Natural, as public Worship.
pns12 vvb pp-f dx n1 pp-f vvg, cs pns12 vdb pp-f n2; d n-vvg vvz p-acp j cc j, c-acp j n1.
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But suppose Singing had been part of the Mosaical Law;
But suppose Singing had been part of the Mosaical Law;
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the Gospel of o• … r Saviour abrogates nothing of that Law, but such Types as receive their accomplishment in Christ,
the Gospel of o• … r Saviour abrogates nothing of that Law, but such Types as receive their accomplishment in christ,
dt n1 pp-f n1 … sy n1 vvz pix pp-f d n1, cc-acp d n2 c-acp vvb po32 n1 p-acp np1,
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or such Appendant Ceremonies as were meer Signs and Figures of an Evangelical Righteousness:
or such Appendant Ceremonies as were mere Signs and Figures of an Evangelical Righteousness:
cc d j-jn n2 c-acp vbdr j n2 cc n2 pp-f dt np1 n1:
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But what is Singing a Type of any more than speaking? For it is only a more Harmonious and Emphatical way of speaking;
But what is Singing a Type of any more than speaking? For it is only a more Harmonious and Emphatical Way of speaking;
cc-acp q-crq vbz vvg dt n1 pp-f d dc cs vvg? p-acp pn31 vbz av-j dt av-dc j cc j n1 pp-f vvg;
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and I see no Reason, why Men may not reject Vocal Prayer, as well as Vocal Musick,
and I see no Reason, why Men may not reject Vocal Prayer, as well as Vocal Music,
cc pns11 vvb dx n1, q-crq n2 vmb xx vvi j n1, c-acp av c-acp j n1,
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because they were both used by the Iews. Whatever Objections are now made against Church-Musick, which I have not now time particularly to examine, were as good Objections in David 's time, as they are now;
Because they were both used by the Iews. Whatever Objections Are now made against Church-Musick, which I have not now time particularly to examine, were as good Objections in David is time, as they Are now;
c-acp pns32 vbdr d vvn p-acp dt np2. r-crq n2 vbr av vvn p-acp n1, r-crq pns11 vhb xx av n1 av-j pc-acp vvi, vbdr a-acp j n2 p-acp np1 vbz n1, c-acp pns32 vbr av;
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and yet then Prophets composed Hymns, and Prophets set the Tunes;
and yet then prophets composed Hymns, and prophets Set the Tunis;
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for so the chief Musitians to whom David directs his Psalms, as the Titles of some of them express, were Prophets as well as Musitians;
for so the chief Musicians to whom David directs his Psalms, as the Titles of Some of them express, were prophets as well as Musicians;
c-acp av dt j-jn n2 p-acp r-crq np1 vvz po31 n2, c-acp dt n2 pp-f d pp-f pno32 vvi, vbdr n2 a-acp av c-acp n2;
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and methinks Men should speak more favourably of such Practices as were under the Direction and Government of Inspired Men.
and methinks Men should speak more favourably of such Practices as were under the Direction and Government of Inspired Men.
cc vvz n2 vmd vvi av-dc av-j pp-f d n2 c-acp vbdr p-acp dt n1 cc n1 pp-f j-vvn n2.
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In the Vision of the Prophet Isaiah, 6 Ch. 1, 2, 3. v. The Seraphims are represented crying one to another, Holy, holy, holy, is the Lord of Hosts, Heaven and Earth are full of his Glory.
In the Vision of the Prophet Isaiah, 6 Christ 1, 2, 3. v. The Seraphims Are represented crying one to Another, Holy, holy, holy, is the Lord of Hosts, Heaven and Earth Are full of his Glory.
p-acp dt n1 pp-f dt n1 np1, crd np1 crd, crd, crd n1 dt np2 vbr vvn vvg pi p-acp n-jn, j, j, j, vbz dt n1 pp-f n2, n1 cc n1 vbr j pp-f po31 n1.
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This is acknowledged to be a great Example o• … Antiphonal singing, in which one answers another.
This is acknowledged to be a great Exampl o• … Antiphonal singing, in which one answers Another.
d vbz vvn pc-acp vbi dt j n1 n1 … j n-vvg, p-acp r-crq crd n2 j-jn.
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But then they say, this plainly refers to the Ancient Temple-Worship, and must not be admitted a Precedent for Christian Practice.
But then they say, this plainly refers to the Ancient Temple worship, and must not be admitted a Precedent for Christian Practice.
p-acp av pns32 vvb, d av-j vvz p-acp dt j n1, cc vmb xx vbi vvn dt n1 p-acp njp n1.
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But if the Temple-Worship be a fit Precedent for the Worship of Angels, Why may it not be a Precedent for the Worship of Christians? whose Worship as pure and Spiritual as it is, falls vastly short of Angelical Worship.
But if the Temple worship be a fit Precedent for the Worship of Angels, Why may it not be a Precedent for the Worship of Christians? whose Worship as pure and Spiritual as it is, falls vastly short of Angelical Worship.
cc-acp cs dt n1 vbb dt j n1 p-acp dt n1 pp-f n2, q-crq vmb pn31 xx vbi dt n1 p-acp dt n1 pp-f np1? rg-crq n1 c-acp j cc j c-acp pn31 vbz, vvz av-j j pp-f j n1.
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But do not the Angels then thus Worship God in Heaven? this would be a new Objection against our Liturgy, never thought of before, which in the Te Deum teaches us to Sing, To Thee all Angels cry aloud, the Heavens and all the Powers therein.
But do not the Angels then thus Worship God in Heaven? this would be a new Objection against our Liturgy, never Thought of before, which in the Te God Teaches us to Sing, To Thee all Angels cry aloud, the Heavens and all the Powers therein.
cc-acp vdb xx dt n2 av av n1 np1 p-acp n1? d vmd vbi dt j n1 p-acp po12 n1, av-x vvd pp-f a-acp, r-crq p-acp dt fw-la fw-la vvz pno12 pc-acp vvi, p-acp pno21 d n2 vvb av, dt n2 cc d dt n2 av.
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To Thee Cherubin and Seraphin continually do cry. Holy, Holy, Holy, Lord God of Sabboath. Heaven and Earth are full of the Majesty of thy Glory. To Thee Cherubin and Seraphin continually do cry. Holy, Holy, Holy, Lord God of Sabbath. Heaven and Earth Are full of the Majesty of thy Glory.
p-acp pno21 n1 cc np1 av-j vdb vvi. j, j, j, n1 np1 pp-f n1. n1 cc n1 vbr j pp-f dt n1 pp-f po21 n1.
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And if the Angels thus sing in Heaven, surely the Precedent is not unworthy of the Christian Church on Earth.
And if the Angels thus sing in Heaven, surely the Precedent is not unworthy of the Christian Church on Earth.
cc cs dt n2 av vvi p-acp n1, av-j dt n1 vbz xx j pp-f dt njp n1 p-acp n1.
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The like Representation we meet with of the four Beasts, and twenty four Elders, Rev. 4. And the same Answer is given to it, That the Images in the Apo• … lyptick Visions are fetched from the Law, • … d not from the Gospel.
The like Representation we meet with of the four Beasts, and twenty four Elders, Rev. 4. And the same Answer is given to it, That the Images in the Apo• … lyptick Visions Are fetched from the Law, • … worser not from the Gospel.
dt j n1 pns12 vvb p-acp pp-f dt crd n2, cc crd crd n2-jn, n1 crd cc dt d n1 vbz vvn p-acp pn31, cst dt n2 p-acp dt np1 … n-jn n2 vbr vvn p-acp dt n1, • … sy xx p-acp dt n1.
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But whensoever these Images were originally taken, this Book was directed to the Christian Churches, and therefore was a Rule and Precedent for them.
But whensoever these Images were originally taken, this Book was directed to the Christian Churches, and Therefore was a Rule and Precedent for them.
cc-acp c-crq d n2 vbdr av-j vvn, d n1 vbds vvn p-acp dt njp n2, cc av vbds dt n1 cc n1 p-acp pno32.
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It all along describes the State of the Christian, not of the Iewish Church, and therefore their Worship too:
It all along describes the State of the Christian, not of the Jewish Church, and Therefore their Worship too:
pn31 d a-acp vvz dt n1 pp-f dt njp, xx pp-f dt jp n1, cc av po32 n1 av:
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And if we look into the fifth Chapter, we shall find these four Beasts, and twenty four Elders were Christians, who were redeemed by the Blood of the Lamb,
And if we look into the fifth Chapter, we shall find these four Beasts, and twenty four Elders were Christians, who were redeemed by the Blood of the Lamb,
cc cs pns12 vvb p-acp dt ord n1, pns12 vmb vvi d crd n2, cc crd crd n2-jn vbdr np1, r-crq vbdr vvn p-acp dt n1 pp-f dt n1,
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and sung the Song of the Lamb; Thou art worthy to take the Book, and to open the Seals thereof;
and sung the Song of the Lamb; Thou art worthy to take the Book, and to open the Seals thereof;
cc vvd dt n1 pp-f dt n1; pns21 vb2r j pc-acp vvi dt n1, cc pc-acp vvi dt n2 av;
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for thou wast slain, and hast Redeemed us to God out of every Kindred, and Tongue,
for thou wast slave, and hast Redeemed us to God out of every Kindred, and Tongue,
c-acp pns21 vbd2s vvn, cc vvb j-vvn pno12 p-acp np1 av pp-f d n1, cc n1,
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and People, and Nation, and hast made us into our God Kings and Priests, and we shall reign upon the Earth, Ver. 9, 10. This I take to be a Christian Hymn,and People, and nation, and hast made us into our God Kings and Priests, and we shall Reign upon the Earth, Ver. 9, 10. This I take to be a Christian Hymn,
cc n1, cc n1, cc vh2 vvn pno12 p-acp po12 np1 n2 cc n2, cc pns12 vmb vvi p-acp dt n1, np1 crd, crd d pns11 vvb pc-acp vbi dt njp n1,
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and therefore a Pattern for Christian Worship.
and Therefore a Pattern for Christian Worship.
cc av dt n1 p-acp njp n1.
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And as much as some smile at the Conceit, I can't but think, that the general Exhortations in the new Testament, to sing to God, To admonish one another in Psalms,
And as much as Some smile At the Conceit, I can't but think, that the general Exhortations in the new Testament, to sing to God, To admonish one Another in Psalms,
cc p-acp d c-acp d n1 p-acp dt n1, pns11 vmb|pn31 p-acp vvb, cst dt j n2 p-acp dt j n1, pc-acp vvi p-acp np1, pc-acp vvi pi j-jn p-acp n2,
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and Hymns, and Spiritual Songs, Singing and making Melody in our Hearts to the Lord; and Hymns, and Spiritual Songs, Singing and making Melody in our Hearts to the Lord;
cc n2, cc j n2, vvg cc vvg n1 p-acp po12 n2 p-acp dt n1;
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though the• … are not an Apostolical Institution of Quire, nor do prescribe the particula• … Forms of Cathedral Worship;
though the• … Are not an Apostolical Institution of Choir, nor do prescribe the particula• … Forms of Cathedral Worship;
cs n1 … vbr xx dt j n1 pp-f n1, ccx vdb vvb dt n1 … n2 pp-f n1 n1;
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yet the• … justifie it all, as far as it is fitted to th• … true Ends of Devotion;
yet the• … justify it all, as Far as it is fitted to th• … true Ends of Devotion;
av n1 … vvi pn31 d, c-acp av-j c-acp pn31 vbz vvn p-acp n1 … uh-j vvz pp-f n1;
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for the Apostle• … knew after what manner they sung i• … the Iewish Church;
for the Apostle• … knew After what manner they sung i• … the Jewish Church;
p-acp dt np1 … vvd a-acp r-crq n1 pns32 vvd n1 … dt jp n1;
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and had this bee• … so unfit, as is pretended for Christian Worship, they would not have exhorted Christians to sing, without giving them a Caution against Iewish Singing.
and had this bee• … so unfit, as is pretended for Christian Worship, they would not have exhorted Christians to sing, without giving them a Caution against Jewish Singing.
cc vhd d n1 … av j-u, c-acp vbz vvn p-acp njp n1, pns32 vmd xx vhi vvn np1 pc-acp vvi, p-acp vvg pno32 dt n1 p-acp jp vvg.
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And now it does not seem to me much to the purpose, to enquire whether this Practice was for any time intermitted in the Christian Church and When,
And now it does not seem to me much to the purpose, to inquire whither this Practice was for any time intermitted in the Christian Church and When,
cc av pn31 vdz xx vvi p-acp pno11 av-d p-acp dt n1, pc-acp vvi cs d n1 vbds p-acp d n1 vvn p-acp dt njp n1 cc c-crq,
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and upon what Occasion i• … was Restored;
and upon what Occasion i• … was Restored;
cc p-acp r-crq n1 n1 … vbds vvn;
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For if what I have now discoursed hold good, it justifies the Use of Musick in Religious Worship, whenever it can be had;
For if what I have now discoursed hold good, it Justifies the Use of Music in Religious Worship, whenever it can be had;
c-acp cs r-crq pns11 vhb av vvn vvb j, pn31 vvz dt n1 pp-f n1 p-acp j n1, av pn31 vmb vbi vhn;
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though there may be some Times and Circumstances, which will not allow it.
though there may be Some Times and circumstances, which will not allow it.
c-acp pc-acp vmb vbi d n2 cc n2, r-crq vmb xx vvi pn31.
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Though it could be certainly proved, that this was disused for the first three Centuries in the Christian Church,
Though it could be Certainly proved, that this was disused for the First three Centuries in the Christian Church,
cs pn31 vmd vbi av-j vvn, cst d vbds vvn p-acp dt ord crd n2 p-acp dt njp n1,
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while they were under a state of Persecution:
while they were under a state of Persecution:
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This would be no greater Argument to me against Cathedral-Worship, than it is against Cathedral Churches:
This would be no greater Argument to me against Cathedral-Worship, than it is against Cathedral Churches:
d vmd vbi dx jc n1 p-acp pno11 p-acp n1, cs pn31 vbz p-acp n1 n2:
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The Poverty and afflicted State of the Church at that time would allow neither; but Prosperity by degrees restored them to both.
The Poverty and afflicted State of the Church At that time would allow neither; but Prosperity by Degrees restored them to both.
dt n1 cc vvn n1 pp-f dt n1 p-acp d n1 vmd vvi dx; cc-acp n1 p-acp n2 vvn pno32 p-acp d.
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We may as well argue against the Use of Musick in the Iewish Church, because under the Babylonish Captivity they hung their Harps upon the Willows,
We may as well argue against the Use of Music in the Jewish Church, Because under the Babylonish Captivity they hung their Harps upon the Willows,
pns12 vmb a-acp av vvi p-acp dt n1 pp-f n1 p-acp dt jp n1, c-acp p-acp dt np1 n1 pns32 vvd po32 n2 p-acp dt n2,
(20) sermon (DIV1)
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and refused to sing the Songs of Sion in a strange Land, to those who carried them away Captives.
and refused to sing the Songs of Sion in a strange Land, to those who carried them away Captives.
cc vvd pc-acp vvi dt n2 pp-f np1 p-acp dt j n1, p-acp d r-crq vvd pno32 av n2-jn.
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The Primitive Christians in those days never declared their dislike of this way of Worship, but their Condition would not bear it.
The Primitive Christians in those days never declared their dislike of this Way of Worship, but their Condition would not bear it.
dt j np1 p-acp d n2 av-x vvd po32 n1 pp-f d n1 pp-f n1, cc-acp po32 n1 vmd xx vvi pn31.
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No Christian will deny, that singing the Praises of God and their Saviour, was always a principal part of Christian Worship,
No Christian will deny, that singing the Praises of God and their Saviour, was always a principal part of Christian Worship,
uh-dx np1 vmb vvi, cst vvg dt n2 pp-f np1 cc po32 n1, vbds av dt j-jn n1 pp-f njp n1,
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and therefore was the worship of the Primitive Christians, unless they were defective in a Principal part of Worship;
and Therefore was the worship of the Primitive Christians, unless they were defective in a Principal part of Worship;
cc av vbds dt n1 pp-f dt j np1, cs pns32 vbdr j p-acp dt j-jn n1 pp-f n1;
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so that the only Dispute can be about the manner of Singing;
so that the only Dispute can be about the manner of Singing;
av cst dt j vvb vmb vbi p-acp dt n1 pp-f vvg;
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and the chief thing objected, is the Antiphonal way of singing; which is acknowledged to have been used in the Iewish Church,
and the chief thing objected, is the Antiphonal Way of singing; which is acknowledged to have been used in the Jewish Church,
cc dt j-jn n1 vvn, vbz dt j n1 pp-f vvg; r-crq vbz vvn pc-acp vhi vbn vvn p-acp dt jp n1,
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and therefore has the same Authority that Singing has:
and Therefore has the same authority that Singing has:
cc av vhz dt d n1 cst vvg vhz:
(20) sermon (DIV1)
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But yet I will yield the Cause, if any Man can give me a good Reason,
But yet I will yield the Cause, if any Man can give me a good Reason,
cc-acp av pns11 vmb vvi dt n1, cs d n1 vmb vvi pno11 dt j n1,
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why it should be very Lawful, and an excellent part of Religion, for a hundred Men, suppose, to sing a whole Psalm together;
why it should be very Lawful, and an excellent part of Religion, for a hundred Men, suppose, to sing a Whole Psalm together;
c-crq pn31 vmd vbi av j, cc dt j n1 pp-f n1, p-acp dt crd n2, vvb, pc-acp vvi dt j-jn n1 av;
(20) sermon (DIV1)
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but very Unlawful, and a Corruption of Religion, to sing it Alternately; Fifty to sing One Verse, and Fifty the Next;
but very Unlawful, and a Corruption of Religion, to sing it Alternately; Fifty to sing One Verse, and Fifty the Next;
cc-acp av j-u, cc dt n1 pp-f n1, pc-acp vvi pn31 av-j; crd pc-acp vvi crd n1, cc crd dt ord;
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when by their Answering each other, they mutually excite each other's Devotion, and signifie the Consent and Union of their Prayers and Praises in the Whole.
when by their Answering each other, they mutually excite each other's Devotion, and signify the Consent and union of their Prayers and Praises in the whole.
q-crq p-acp po32 vvg d n-jn, pns32 av-j vvi d ng1-jn n1, cc vvi dt vvb cc n1 pp-f po32 n2 cc n2 p-acp dt j-jn.
(20) sermon (DIV1)
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But setting aside the afflicted State of the Christian Church, the Profess'd Enemies of Cathedral-Worship allow us as Great and Early Authorities as we desire.
But setting aside the afflicted State of the Christian Church, the Professed Enemies of Cathedral-Worship allow us as Great and Early Authorities as we desire.
p-acp vvg av dt j-vvn n1 pp-f dt njp n1, dt vvn n2 pp-f n1 vvb pno12 p-acp j cc j n2 c-acp pns12 vvb.
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St. Basil, St. Ambrose, and St. Chrysostom, always will be Venerable Names.
Saint Basil, Saint Ambrose, and Saint Chrysostom, always will be Venerable Names.
n1 np1, n1 np1, cc n1 np1, av vmb vbi j n2.
(20) sermon (DIV1)
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The Church was restored to Peace but in the Fourth Century, and then this Worship revived,
The Church was restored to Peace but in the Fourth Century, and then this Worship revived,
dt n1 vbds vvn p-acp n1 cc-acp p-acp dt ord n1, cc av d n1 vvn,
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and that by the Authority and Example of as Great and Good Men as any the Church had.
and that by the authority and Exampl of as Great and Good Men as any the Church had.
cc cst p-acp dt n1 cc n1 pp-f a-acp j cc j n2 c-acp d dt n1 vhd.
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That Erasmus himself, and many Reformers, were great Enemies to this way of Worship, as it was then practised in the Church of Rome, is no great Wonder,
That Erasmus himself, and many Reformers, were great Enemies to this Way of Worship, as it was then practised in the Church of Rome, is no great Wonder,
cst np1 px31, cc d n2, vbdr j n2 p-acp d n1 pp-f n1, c-acp pn31 vbds av vvn p-acp dt n1 pp-f np1, vbz dx j n1,
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when their Hymns, as well as their Prayers, being performed in an unknown Tongue, all their Singing was meer Noise, which could contribute nothing to Devotion.
when their Hymns, as well as their Prayers, being performed in an unknown Tongue, all their Singing was mere Noise, which could contribute nothing to Devotion.
c-crq po32 n2, c-acp av c-acp po32 n2, vbg vvn p-acp dt j n1, d po32 n-vvg vbds j n1, r-crq vmd vvi pix p-acp n1.
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But this is no greater Argument against our English Hymns and Anthems, than against our English Prayers.
But this is no greater Argument against our English Hymns and Anthems, than against our English Prayers.
p-acp d vbz dx jc n1 p-acp po12 np1 n2 cc n2, cs p-acp po12 np1 n2.
(20) sermon (DIV1)
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If they meant any thing more we must demand their Reasons:
If they meant any thing more we must demand their Reasons:
cs pns32 vvd d n1 n1 pns12 vmb vvi po32 n2:
(20) sermon (DIV1)
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For as for Authority, our own Reformers and Reformation have, an• … that deservedly, a much greater Authority in the World.
For as for authority, our own Reformers and Reformation have, an• … that deservedly, a much greater authority in the World.
c-acp c-acp p-acp n1, po12 d n2 cc n1 vhb, n1 … cst av-vvn, dt av-d jc n1 p-acp dt n1.
(20) sermon (DIV1)
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But I must hasten to a Conclusion:
But I must hasten to a Conclusion:
cc-acp pns11 vmb vvi p-acp dt n1:
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Which brings me to the Third Thing I proposed, How Musick may, and ought to be improved to the Purposes of Devotion:
Which brings me to the Third Thing I proposed, How Music may, and ought to be improved to the Purposes of Devotion:
r-crq vvz pno11 p-acp dt ord n1 pns11 vvd, c-crq n1 vmb, cc pi pc-acp vbi vvn p-acp dt n2 pp-f n1:
(20) sermon (DIV1)
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And here I must beg leave to speak something briefly to Three Sorts of Men; Composers, Singers, and Hearers; which will serve for the Application of the Whole.
And Here I must beg leave to speak something briefly to Three Sorts of Men; Composers, Singers, and Hearers; which will serve for the Application of the whole.
cc av pns11 vmb vvi n1 pc-acp vvi pi av-j p-acp crd n2 pp-f n2; n2, n2, cc n2; r-crq vmb vvi p-acp dt n1 pp-f dt j-jn.
(20) sermon (DIV1)
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First, As for Composers, Those who set our Hymns and Anthems to Musical Notes.First, As for Composers, Those who Set our Hymns and Anthems to Musical Notes.
ord, a-acp p-acp n2, d r-crq vvd po12 n2 cc n2 p-acp j n2.
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I do not pretend to Skill in Musick, much less to be able to Teach such great Masters as this Age hath bred;
I do not pretend to Skill in Music, much less to be able to Teach such great Masters as this Age hath bred;
pns11 vdb xx vvi p-acp n1 p-acp n1, av-d av-dc pc-acp vbi j pc-acp vvi d j n2 p-acp d n1 vhz vvn;
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but I hope in some Measure I do, and may be allowed to Understand and Teach Devotion, which is all I intend in this;
but I hope in Some Measure I do, and may be allowed to Understand and Teach Devotion, which is all I intend in this;
cc-acp pns11 vvb p-acp d n1 pns11 vdb, cc vmb vbi vvn p-acp vvb cc vvb n1, r-crq vbz d pns11 vvb p-acp d;
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for that which according to all the Rules of Art must be allowed for excellent Musick, may not always be proper for Devotion.
for that which according to all the Rules of Art must be allowed for excellent Music, may not always be proper for Devotion.
p-acp d r-crq vvg p-acp d dt n2 pp-f n1 vmb vbi vvn p-acp j n1, vmb xx av vbi j p-acp n1.
(20) sermon (DIV1)
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It is a great Mistake in Composing Hymns and Anthems, to consider only what Notes are Musical,
It is a great Mistake in Composing Hymns and Anthems, to Consider only what Notes Are Musical,
pn31 vbz dt j n1 p-acp vvg n2 cc n2, pc-acp vvi av-j r-crq n2 vbr j,
(20) sermon (DIV1)
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and will Delight and Entertain the Hearers:
and will Delight and Entertain the Hearers:
cc vmb n1 cc vvi dt n2:
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The true Rule is, What Notes are most proper to Excite or Quicken such Passions of Devotion,
The true Rule is, What Notes Are most proper to Excite or Quicken such Passion of Devotion,
dt j n1 vbz, q-crq n2 vbr av-ds j p-acp vvb cc vvb d n2 pp-f n1,
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as the Words of the Hymn or Anthem Express.
as the Words of the Hymn or Anthem Express.
c-acp dt n2 pp-f dt n1 cc n1 j.
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This indeed can't be done without Skill in Musick, but true Devotion is the best Director of that Skill;
This indeed can't be done without Skill in Music, but true Devotion is the best Director of that Skill;
np1 av vmb|pn31 vbi vdn p-acp n1 p-acp n1, cc-acp j n1 vbz dt js n1 pp-f d n1;
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for a Devout Mind will judge of the Devotion, as a Skilful Ear does of the Musick of Sounds:
for a Devout Mind will judge of the Devotion, as a Skilful Ear does of the Music of Sounds:
p-acp dt j n1 vmb vvi pp-f dt n1, c-acp dt j n1 vdz pp-f dt n1 pp-f n2:
(20) sermon (DIV1)
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That the most certain way for the greatest Masters to Compose such Hymns and Anthems as are fit for the Worship of God,
That the most certain Way for the greatest Masters to Compose such Hymns and Anthems as Are fit for the Worship of God,
cst dt av-ds j n1 p-acp dt js n2 pc-acp vvi d n2 cc n2 c-acp vbr j p-acp dt n1 pp-f np1,
(20) sermon (DIV1)
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and may best serve the Devotions of Christians, is to work their own Minds first into all those Heights and Flames of Devotion, which they are to Express in Sounds:
and may best serve the Devotions of Christians, is to work their own Minds First into all those Heights and Flames of Devotion, which they Are to Express in Sounds:
cc vmb av-js vvi dt n2 pp-f np1, vbz pc-acp vvi po32 d n2 ord p-acp d d n2 cc n2 pp-f n1, r-crq pns32 vbr p-acp j p-acp n2:
(20) sermon (DIV1)
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which they will find a double Advantage in; it will make them Good Christians, and Admirable Composers of Church-Musick.
which they will find a double Advantage in; it will make them Good Christians, and Admirable Composers of Church-Musick.
r-crq pns32 vmb vvi dt j-jn n1 p-acp; pn31 vmb vvi pno32 j np1, cc j n2 pp-f n1.
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A Devout Ear without any great Skill in Musick, soon finds the want of this.
A Devout Ear without any great Skill in Music, soon finds the want of this.
dt j n1 p-acp d j n1 p-acp n1, av vvz dt n1 pp-f d.
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A Grave, Serious Mind, which is the true Temper of Devotion, is disturbed by Light and Airy Compositions, which disperse the Thoughts,
A Grave, Serious Mind, which is the true Temper of Devotion, is disturbed by Light and Airy Compositions, which disperse the Thoughts,
dt j, j n1, r-crq vbz dt j vvi pp-f n1, vbz vvn p-acp n1 cc j n2, r-crq vvb dt n2,
(20) sermon (DIV1)
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and give a Gay and Frisking Motion to the Spirits, and call the Mind off from the Praises of God, to attend meerly to the agreeable Variety of Sounds, which is all that can be expected from such Sounds as have nothing of Devotion in them:
and give a Gay and Frisking Motion to the Spirits, and call the Mind off from the Praises of God, to attend merely to the agreeable Variety of Sounds, which is all that can be expected from such Sounds as have nothing of Devotion in them:
cc vvi dt j cc vvg n1 p-acp dt n2, cc vvb dt n1 a-acp p-acp dt n2 pp-f np1, pc-acp vvi av-j p-acp dt j n1 pp-f n2, r-crq vbz d cst vmb vbi vvn p-acp d n2 c-acp vhb pix pp-f n1 p-acp pno32:
(20) sermon (DIV1)
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Which is so much the worse still, when, (as is now grown very common in such Compositions) they are elogged with Needless and Endless Repetitions.
Which is so much the Worse still, when, (as is now grown very Common in such Compositions) they Are elogged with Needless and Endless Repetitions.
r-crq vbz av av-d dt jc av, c-crq, (c-acp vbz av vvn av j p-acp d n2) pns32 vbr vvn p-acp j cc j n2.
(20) sermon (DIV1)
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A Repetition serves only to give an Emphasis, and it requires a great Judgment to place it Right;
A Repetition serves only to give an Emphasis, and it requires a great Judgement to place it Right;
dt n1 vvz av-j pc-acp vvi dt n1, cc pn31 vvz dt j n1 pc-acp vvi pn31 av-jn;
(20) sermon (DIV1)
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and is very absurd when it is placed Wrong: but we often see, that there is too little Regard had to this:
and is very absurd when it is placed Wrong: but we often see, that there is too little Regard had to this:
cc vbz av j c-crq pn31 vbz vvn j-jn: cc-acp pns12 av vvb, cst pc-acp vbz av j n1 vhd p-acp d:
(20) sermon (DIV1)
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The Skill of Altering Notes is the whole Design, which when there is not very great occasion for it, is like School-Boys Varying Phrases, or like Ringing the Changes;
The Skill of Altering Notes is the Whole Design, which when there is not very great occasion for it, is like Schoolboys Varying Phrases, or like Ringing the Changes;
dt n1 pp-f j-vvg n2 vbz dt j-jn n1, r-crq c-crq a-acp vbz xx av j n1 p-acp pn31, vbz j n2 vvg n2, cc av-j vvg dt n2;
(20) sermon (DIV1)
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which how entertaining soever it be, when we have nothing to do but to attend to Sounds, is yet very Nauseous and Offensive to Devout Minds in Religious Worship.
which how entertaining soever it be, when we have nothing to do but to attend to Sounds, is yet very Nauseous and Offensive to Devout Minds in Religious Worship.
r-crq q-crq vvg av pn31 vbb, c-crq pns12 vhb pix pc-acp vdi cc-acp pc-acp vvi p-acp n2, vbz av av j cc j p-acp j n2 p-acp j n1.
(20) sermon (DIV1)
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I thank God, the Ordinary Service of our Church is very Grave and Solemn, and well fitted to Devotion:
I thank God, the Ordinary Service of our Church is very Grave and Solemn, and well fitted to Devotion:
pns11 vvb np1, dt j n1 pp-f po12 n1 vbz av j cc j, cc av vvn p-acp n1:
(20) sermon (DIV1)
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And as for more Modern Compositions, the Governours of Churches ought to take care to receive nothing into the Worship of God,
And as for more Modern Compositions, the Governors of Churches ought to take care to receive nothing into the Worship of God,
cc c-acp p-acp av-dc j n2, dt n2 pp-f n2 vmd pc-acp vvi n1 pc-acp vvi pix p-acp dt n1 pp-f np1,
(20) sermon (DIV1)
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but what is fitted to serve Devotion; and this would effectually answer the greatest Objections against Church-Musick.
but what is fitted to serve Devotion; and this would effectually answer the greatest Objections against Church-Musick.
cc-acp q-crq vbz vvn pc-acp vvi n1; cc d vmd av-j vvi dt js n2 p-acp n1.
(20) sermon (DIV1)
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Secondly, As for those who are Employed in Singing the Church-Service and Anthems, to assist the Devotions of the Congregation, it certainly becomes them to behave themselves very Devoutly in it.Secondly, As for those who Are Employed in Singing the Church-Service and Anthems, to assist the Devotions of the Congregation, it Certainly becomes them to behave themselves very Devoutly in it.
ord, a-acp p-acp d r-crq vbr vvn p-acp vvg dt n1 cc n2, pc-acp vvi dt n2 pp-f dt n1, pn31 av-j vvz pno32 pc-acp vvi px32 av av-j p-acp pn31.
(20) sermon (DIV1)
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Musical Instruments, which have no Life and Sense, may Minister to our Devotions, though they are capable of none themselves;
Musical Instruments, which have no Life and Sense, may Minister to our Devotions, though they Are capable of none themselves;
j n2, r-crq vhb dx n1 cc n1, vmb vvi p-acp po12 n2, cs pns32 vbr j pp-f pix px32;
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but it gives great Offence and Scandal, to see those who are daily employed in Singing Praises to God, to shew no Signs of Devotion in themselves, much more by an Irreverent Behaviour to betray great Symptoms of want of Devotion.
but it gives great Offence and Scandal, to see those who Are daily employed in Singing Praises to God, to show no Signs of Devotion in themselves, much more by an Irreverent Behaviour to betray great Symptoms of want of Devotion.
cc-acp pn31 vvz j n1 cc n1, pc-acp vvi d r-crq vbr av-j vvn p-acp j-vvg n2 p-acp np1, pc-acp vvi dx n2 pp-f n1 p-acp px32, av-d av-dc p-acp dt j n1 pc-acp vvi j n2 pp-f n1 pp-f n1.
(20) sermon (DIV1)
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I thank God we have no great reason to make this Complaint in this Church, and, I hope, shall every day have less;
I thank God we have no great reason to make this Complaint in this Church, and, I hope, shall every day have less;
pns11 vvb np1 pns12 vhb dx j n1 pc-acp vvi d n1 p-acp d n1, cc, pns11 vvb, vmb d n1 vhb dc;
(20) sermon (DIV1)
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but this is a good occasion to mind all such Persons, how Devout they ought to be, (if Musick be a Help to Devotion;) who have this Advantage from Art and Nature,
but this is a good occasion to mind all such Persons, how Devout they ought to be, (if Music be a Help to Devotion;) who have this Advantage from Art and Nature,
cc-acp d vbz dt j n1 pc-acp vvi d d n2, c-crq j pns32 vmd pc-acp vbi, (cs n1 vbb dt n1 p-acp n1;) r-crq vhb d n1 p-acp n1 cc n1,
(20) sermon (DIV1)
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first to Excite their own Devotions, and then to Assist the Devotions of others;
First to Excite their own Devotions, and then to Assist the Devotions of Others;
ord p-acp vvb po32 d n2, cc av pc-acp vvi dt n2 pp-f n2-jn;
(20) sermon (DIV1)
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which last must be a very tasteless uneasie Employment, if they have no Devotion of their own:
which last must be a very tasteless uneasy Employment, if they have no Devotion of their own:
r-crq ord vmb vbi dt av j j n1, cs pns32 vhb dx n1 pp-f po32 d:
(20) sermon (DIV1)
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And a great Reproach also to their Art, when they themselves are Witnesses, how little Devotion it Teaches.
And a great Reproach also to their Art, when they themselves Are Witnesses, how little Devotion it Teaches.
cc dt j n1 av p-acp po32 n1, c-crq pns32 px32 vbr n2, c-crq j n1 pn31 vvz.
(20) sermon (DIV1)
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But there is one thing, which I believe is not so well considered, which yet is just Matter of Scandal;
But there is one thing, which I believe is not so well considered, which yet is just Matter of Scandal;
p-acp pc-acp vbz crd n1, r-crq pns11 vvb vbz xx av av vvn, r-crq av vbz j n1 pp-f n1;
(20) sermon (DIV1)
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for those who Sing Divine Hymns and Anthems at Church, and whose Prosession it is to do so, to Sing Wanton and Amorous, Lewd, Atheistical Songs out of it.
for those who Sing Divine Hymns and Anthems At Church, and whose Procession it is to do so, to Sing Wanton and Amoros, Lewd, Atheistical Songs out of it.
p-acp d r-crq vvb j-jn n2 cc n2 p-acp n1, cc rg-crq n1 pn31 vbz pc-acp vdi av, pc-acp vvi j-jn cc j, j, j n2 av pp-f pn31.
(20) sermon (DIV1)
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Men, who have enter'd themselves into the Service of the Church, have Consecrated their Voices to God;
Men, who have entered themselves into the Service of the Church, have Consecrated their Voices to God;
np1, r-crq vhb vvn px32 p-acp dt n1 pp-f dt n1, vhb j-vvn po32 n2 p-acp np1;
(20) sermon (DIV1)
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not so, as never to Sing any thing else but Hymns and Anthems, but yet so as never to Sing any thing to the Reproach of God, Religion, or Vertue.
not so, as never to Sing any thing Else but Hymns and Anthems, but yet so as never to Sing any thing to the Reproach of God, Religion, or Virtue.
xx av, c-acp av-x pc-acp vvi d n1 av p-acp n2 cc n2, cc-acp av av c-acp av pc-acp vvi d n1 p-acp dt n1 pp-f np1, n1, cc n1.
(20) sermon (DIV1)
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This unbecomes any Man, who calls himself a Christian, much more those whose peculiar Employment it is to Sing the Praises of God.
This unbecomes any Man, who calls himself a Christian, much more those whose peculiar Employment it is to Sing the Praises of God.
np1 vvz d n1, r-crq vvz px31 dt njp, av-d av-dc d r-crq j n1 pn31 vbz pc-acp vvi dt n2 pp-f np1.
(20) sermon (DIV1)
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Thirdly, As for Hearers, they ought also to consider, That their Business at Church, is not meerly to be Entertained with Musick,Thirdly, As for Hearers, they ought also to Consider, That their Business At Church, is not merely to be Entertained with Music,
ord, a-acp p-acp n2, pns32 vmd av pc-acp vvi, cst po32 n1 p-acp n1, vbz xx av-j pc-acp vbi vvn p-acp n1,
(20) sermon (DIV1)
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but to Exercise their Devotions, which is the true End of Church-Musick; to Praise God with the more servent Passions.
but to Exercise their Devotions, which is the true End of Church-Musick; to Praise God with the more servient Passion.
cc-acp pc-acp vvi po32 n2, r-crq vbz dt j vvb pp-f n1; p-acp n1 np1 p-acp dt av-dc n1 n2.
(20) sermon (DIV1)
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It is a Contempt of Religion, and of the House of God, to come only to please our Ears, to hear Better Voices,
It is a Contempt of Religion, and of the House of God, to come only to please our Ears, to hear Better Voices,
pn31 vbz dt n1 pp-f n1, cc pp-f dt n1 pp-f np1, pc-acp vvi av-j pc-acp vvi po12 n2, pc-acp vvi jc n2,
(20) sermon (DIV1)
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and more Curious Compositions, and more Artful Singing than we can meet with in other Places.
and more Curious Compositions, and more Artful Singing than we can meet with in other Places.
cc av-dc j n2, cc av-dc j n-vvg cs pns12 vmb vvi p-acp p-acp j-jn n2.
(20) sermon (DIV1)
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This I have reason to fear is the Case of very many who resort hither;
This I have reason to Fear is the Case of very many who resort hither;
d pns11 vhb n1 pc-acp vvi vbz dt n1 pp-f av d r-crq n1 av;
(20) sermon (DIV1)
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who, especially on the Lord's-Day, Crowd into the Church to hear the Anthem, and when that is over, to the great Disturbance of the Worship of God,
who, especially on the Lord's day, Crowd into the Church to hear the Anthem, and when that is over, to the great Disturbance of the Worship of God,
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(20) sermon (DIV1)
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and the Scandal of all good Christians, Crowd as fast out again.
and the Scandal of all good Christians, Crowd as fast out again.
cc dt n1 pp-f d j np1, vvb a-acp av-j av av.
(20) sermon (DIV1)
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Though there is this good in it, that they make Room for Devouter People, who immediately fill up their Places, to attend the Instructions of God's Word.
Though there is this good in it, that they make Room for Devouter People, who immediately fill up their Places, to attend the Instructions of God's Word.
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(20) sermon (DIV1)
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But I hope this will not be charged upon the Service of our Church, that Men who have no Devotion, come only for Musick:
But I hope this will not be charged upon the Service of our Church, that Men who have no Devotion, come only for Music:
p-acp pns11 vvb d vmb xx vbi vvn p-acp dt n1 pp-f po12 n1, cst n2 r-crq vhb dx n1, vvb av-j p-acp n1:
(20) sermon (DIV1)
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For Church-Musick can't create Devotion, tho' it may improve it where it is.
For Church-Musick can't create Devotion, though it may improve it where it is.
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(20) sermon (DIV1)
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But indeed we ought all to be aware that the Musick does not Employ our Thoughts more than our Devotions;
But indeed we ought all to be aware that the Music does not Employ our Thoughts more than our Devotions;
p-acp av pns12 vmd d pc-acp vbi j cst dt n1 vdz xx vvi po12 n2 av-dc cs po12 n2;
(20) sermon (DIV1)
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which it can never do, if as Common Sense teaches us it ought to be, our Minds be in the first place fix'd and intent upon the Praises of God, which are express'd in the Hymn or Anthem;
which it can never do, if as Common Sense Teaches us it ought to be, our Minds be in the First place fixed and intent upon the Praises of God, which Are expressed in the Hymn or Anthem;
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(20) sermon (DIV1)
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which when conveyed unto us in Musical Sounds, will give Life and Quickness to our Devotions;
which when conveyed unto us in Musical Sounds, will give Life and Quickness to our Devotions;
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(20) sermon (DIV1)
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not first fixed on the Musick, which most probably will leave the Devotion of the Anthem behind it.
not First fixed on the Music, which most probably will leave the Devotion of the Anthem behind it.
xx ord vvn p-acp dt n1, r-crq av-ds av-j vmb vvi dt n1 pp-f dt n1 p-acp pn31.
(20) sermon (DIV1)
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Those who find that Musick does not Assist but Stifle their Devotion, and many such there may be, had much better keep to their Parish-Churches, and prefer Devotion before Musick.
Those who find that Music does not Assist but Stifle their Devotion, and many such there may be, had much better keep to their Parish-churches, and prefer Devotion before Music.
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(20) sermon (DIV1)
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For to come to Church without any Intention to Worship God in his own House, or to pretend to Worship him without Devotion, are great Affronts to the Divine Majesty. In a word:
For to come to Church without any Intention to Worship God in his own House, or to pretend to Worship him without Devotion, Are great Affronts to the Divine Majesty. In a word:
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(20) sermon (DIV1)
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Those who profess themselves Lovers of Musick, ought to consider, what the true End of Musick is,
Those who profess themselves Lovers of Music, ought to Consider, what the true End of Music is,
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(20) sermon (DIV1)
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and to improve it to the Noblest Purposes. The meer Harmony of Sounds is a very pleasant and innocent Entertainment:
and to improve it to the Noblest Purposes. The mere Harmony of Sounds is a very pleasant and innocent Entertainment:
cc pc-acp vvi pn31 p-acp dt js n2. dt j n1 pp-f n2 vbz dt av j cc j-jn n1:
(20) sermon (DIV1)
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Of all the Delights of Sense, this is in it self the least sensual, when it is not abused to recommend Vice,
Of all the Delights of Sense, this is in it self the least sensual, when it is not abused to recommend Vice,
pp-f d dt n2 pp-f n1, d vbz p-acp pn31 n1 dt av-ds j, c-crq pn31 vbz xx vvn pc-acp vvi n1,
(20) sermon (DIV1)
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and to convey impure Images to our Minds:
and to convey impure Images to our Minds:
cc pc-acp vvi j n2 p-acp po12 n2:
(20) sermon (DIV1)
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But yet meerly to be delighted with Charming and Musical Aires, does not answer the true Character of a Lover of Musick: For it is the least thing in Musick to please the Ear;
But yet merely to be delighted with Charming and Musical Airs, does not answer the true Character of a Lover of Music: For it is the least thing in Music to please the Ear;
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(20) sermon (DIV1)
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its proper, natural Use, and the great Advantage and Pleasure of it, relates to our Passions:
its proper, natural Use, and the great Advantage and Pleasure of it, relates to our Passion:
pn31|vbz j, j n1, cc dt j n1 cc n1 pp-f pn31, vvz p-acp po12 n2:
(20) sermon (DIV1)
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To Compose, to Soften, to Inflame them;
To Compose, to Soften, to Inflame them;
pc-acp vvi, pc-acp vvi, pc-acp vvi pno32;
(20) sermon (DIV1)
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and the Diviner Passions it inspires us with, the more it is to be admired and valued,
and the Diviner Passion it inspires us with, the more it is to be admired and valued,
cc dt jc-jn n2 pn31 vvz pno12 p-acp, dt av-dc pn31 vbz pc-acp vbi vvn cc vvn,
(20) sermon (DIV1)
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and then Musick must attain its greatest Glory and Perfection in true Devotion:
and then Music must attain its greatest Glory and Perfection in true Devotion:
cc av n1 vmb vvi po31 js n1 cc n1 p-acp j n1:
(20) sermon (DIV1)
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That the Lovers of Musick ought to be very Devout Men, if they love Musick for that which is most valuable in it,
That the Lovers of Music ought to be very Devout Men, if they love Music for that which is most valuable in it,
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(20) sermon (DIV1)
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and its last and noblest End. To conclude: It concerns the Lovers of Musick to vindicate it from all Prophane Abuses;
and its last and Noblest End. To conclude: It concerns the Lovers of Music to vindicate it from all Profane Abuses;
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(20) sermon (DIV1)
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not to suffer so Divine a thing to be prostituted to Mens Lusts: To discountenance all Lewd, Prophane, Atheistical Songs, how admirable soever the Composition be:
not to suffer so Divine a thing to be prostituted to Men's Lustiest: To discountenance all Lewd, Profane, Atheistical Songs, how admirable soever the Composition be:
xx pc-acp vvi av j-jn dt n1 pc-acp vbi vvn p-acp ng2 n2: pc-acp vvi d j, j, j n2, c-crq j av dt n1 vbb:
(20) sermon (DIV1)
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To preserve Musick in its Virgin Modesty, and without confining her always to the Temple, make the Praises of God her Chief Employment,
To preserve Music in its Virgae Modesty, and without confining her always to the Temple, make the Praises of God her Chief Employment,
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(20) sermon (DIV1)
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as it is her greatest Glory. Thus have I spoke my Mind very freely;
as it is her greatest Glory. Thus have I spoke my Mind very freely;
c-acp pn31 vbz po31 js n1. av vhb pns11 vvn po11 n1 av av-j;
(20) sermon (DIV1)
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shewed you the Use and the Abuses of Musick, which was one great Inducement to me to comply with the Desires of those Honourable and Worthy Persons, who imposed this Office on me, that I might have an Opportunity of Saying that which I thought fit should be said at one time or other,
showed you the Use and the Abuses of Music, which was one great Inducement to me to comply with the Desires of those Honourable and Worthy Persons, who imposed this Office on me, that I might have an Opportunity of Saying that which I Thought fit should be said At one time or other,
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(20) sermon (DIV1)
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and for saying of which, there could not be a more proper Occasion than this.
and for saying of which, there could not be a more proper Occasion than this.
cc p-acp vvg pp-f r-crq, pc-acp vmd xx vbi dt av-dc j n1 cs d.
(20) sermon (DIV1)
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And I hope this may plead my Excuse with all good Christians if it have drawn my Sermon out to too great a Length,
And I hope this may plead my Excuse with all good Christians if it have drawn my Sermon out to too great a Length,
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(20) sermon (DIV1)
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and given too long an Interruption to the Entertainment of those, the least part of whose Business it was to hear a Sermon.
and given too long an Interruption to the Entertainment of those, the least part of whose Business it was to hear a Sermon.
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(20) sermon (DIV1)
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To God the Father, God the Son, and God the Holy Ghost, be Honour, Glory, and Power, now and ever. Amen.To God the Father, God the Son, and God the Holy Ghost, be Honour, Glory, and Power, now and ever. Amen.
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(20) sermon (DIV1)
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SERMON XV. Preach'd before the QUEEN at White Hall in Lent. 2 Tim. iii. ver. 1, 2. This know also, that in the last days perillous times shall come:
SERMON XV. Preached before the QUEEN At White Hall in Lent. 2 Tim. iii. ver. 1, 2. This know also, that in the last days perilous times shall come:
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(21) sermon (DIV1)
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For men shall be lovers of their own selves.
For men shall be lovers of their own selves.
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(21) sermon (DIV1)
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IS Self-love then so dangerous a thing, as to make the Times perillous? What Times then can be prosperous and happy? What Age produces such Monsters as do not love themselves? And where is the Man that would be contented to live in such an Age?
IS Self-love then so dangerous a thing, as to make the Times perilous? What Times then can be prosperous and happy? What Age produces such Monsters as do not love themselves? And where is the Man that would be contented to live in such an Age?
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(21) sermon (DIV1)
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The Apostle then, by the Lovers of their own selves, cannot mean all those who are acted by this natural Principle of Self-love to take care of their own Happiness;
The Apostle then, by the Lovers of their own selves, cannot mean all those who Are acted by this natural Principle of Self-love to take care of their own Happiness;
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(21) sermon (DIV1)
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for that is all Mankind, in all Ages of the World, and cannot be the Character only of the last Days, nor the cause of perillous Times.
for that is all Mankind, in all Ages of the World, and cannot be the Character only of the last Days, nor the cause of perilous Times.
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(21) sermon (DIV1)
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Self-love is the very Life and Spirit of the reasonable World, which has no other Spring of Motion:Self-love is the very Life and Spirit of the reasonable World, which has no other Spring of Motion:
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(21) sermon (DIV1)
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It unites Men into Societies, is the Parent of all Arts and Sciences;
It unites Men into Societies, is the Parent of all Arts and Sciences;
pn31 vvz n2 p-acp n2, vbz dt n1 pp-f d n2 cc n2;
(21) sermon (DIV1)
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it makes us take care of our selves, and it teaches us to do good to others:
it makes us take care of our selves, and it Teaches us to do good to Others:
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(21) sermon (DIV1)
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It is no Vertue it self, because it is not Matter of our choice, but as necessary as our Being;
It is no Virtue it self, Because it is not Matter of our choice, but as necessary as our Being;
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(21) sermon (DIV1)
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but it is the Seed and Principle of all Moral Vertues, as it obliges us to make our selves happy, to preserve our Health, to encrease our Fortunes, to gain the Goodwill and good Opinion of our Neighbours, to be easie to our selves,
but it is the Seed and Principle of all Moral Virtues, as it obliges us to make our selves happy, to preserve our Health, to increase our Fortune's, to gain the Goodwill and good Opinion of our Neighbours, to be easy to our selves,
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(21) sermon (DIV1)
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and to make the World easie to us; which requires the Practice of all healthful, thriving, and sociable Virtues.
and to make the World easy to us; which requires the Practice of all healthful, thriving, and sociable Virtues.
cc pc-acp vvi dt n1 j p-acp pno12; r-crq vvz dt n1 pp-f d j, j-vvg, cc j n2.
(21) sermon (DIV1)
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It is Self-love which inspires us with that Divine Principle of Universal Goodness and Charity, to do to other Men, what we desire they should do to us:
It is Self-love which inspires us with that Divine Principle of Universal goodness and Charity, to do to other Men, what we desire they should do to us:
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(21) sermon (DIV1)
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It is this which makes us soft and tender to all the Impressions of Kindness, which makes us feel other Mens Sufferings,
It is this which makes us soft and tender to all the Impressions of Kindness, which makes us feel other Men's Sufferings,
pn31 vbz d r-crq vvz pno12 j cc j p-acp d dt n2 pp-f n1, r-crq vvz pno12 vvi j-jn ng2 n2,
(21) sermon (DIV1)
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and other Mens Resentments in our own;
and other Men's Resentments in our own;
cc j-jn ng2 n2 p-acp po12 d;
(21) sermon (DIV1)
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which makes us relish the Sweetness and Pleasure of doing Good, by the Pleasure of receiving it,
which makes us relish the Sweetness and Pleasure of doing Good, by the Pleasure of receiving it,
r-crq vvz pno12 vvi dt n1 cc n1 pp-f vdg j, p-acp dt n1 pp-f vvg pn31,
(21) sermon (DIV1)
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and gives us an Antipathy and Abhorrence of doing Injuries, from our natural Aversion to suffer them.
and gives us an Antipathy and Abhorrence of doing Injuries, from our natural Aversion to suffer them.
cc vvz pno12 dt n1 cc np1 pp-f vdg n2, p-acp po12 j n1 pc-acp vvi pno32.
(21) sermon (DIV1)
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It is this Self-love which makes Mankind governable, and secures the Peace and good Order of Humane Societies.
It is this Self-love which makes Mankind governable, and secures the Peace and good Order of Humane Societies.
pn31 vbz d n1 r-crq vvz n1 j, cc vvz dt n1 cc j n1 pp-f j n2.
(21) sermon (DIV1)
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Humane Laws would signifie very little without Rewards and Punishments, and Rewards and Punishments would signifie as little as Laws without Self-love: For could Men be unconcerned for themselves;
Humane Laws would signify very little without Rewards and Punishments, and Rewards and Punishments would signify as little as Laws without Self-love: For could Men be unconcerned for themselves;
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(21) sermon (DIV1)
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did they neither hope nor fear any thing, they could be governed only as Beasts are, by external Force.
did they neither hope nor Fear any thing, they could be governed only as Beasts Are, by external Force.
vdd pns32 d vvb ccx vvi d n1, pns32 vmd vbi vvn av-j p-acp n2 vbr, p-acp j n1.
(21) sermon (DIV1)
580
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It is the love of our selves, which makes us delight in Humane Conversation, and promote the Publick Good, wherein all Mens private Fortunes are involved. In a word:
It is the love of our selves, which makes us delight in Humane Conversation, and promote the Public Good, wherein all Men's private Fortune's Are involved. In a word:
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(21) sermon (DIV1)
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This Self-love is the Principle of all Religion, which teaches us to love and worship God, who is eternal and essential Love and Goodness;
This Self-love is the Principle of all Religion, which Teaches us to love and worship God, who is Eternal and essential Love and goodness;
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(21) sermon (DIV1)
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3797
to praise him for our Being, for our Preservation, for all the Enjoyments of this Life,
to praise him for our Being, for our Preservation, for all the Enjoyments of this Life,
pc-acp vvi pno31 p-acp po12 vbg, c-acp po12 n1, p-acp d dt n2 pp-f d n1,
(21) sermon (DIV1)
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and for the great Hopes and Expectations of the next:
and for the great Hope's and Expectations of the next:
cc p-acp dt j ng1 cc n2 pp-f dt ord:
(21) sermon (DIV1)
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It teaches us to reverence his Laws, to fear his Justice and Power, to depend on his Providence, to pray for the Supply of our Wants,
It Teaches us to Reverence his Laws, to Fear his justice and Power, to depend on his Providence, to pray for the Supply of our Wants,
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(21) sermon (DIV1)
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and for the Pardon of our Sins 〈 ◊ 〉 It gives Virtue and Efficacy to Faith and Hope, which are the great Gospel-Principles of Obedience:
and for the Pardon of our Sins 〈 ◊ 〉 It gives Virtue and Efficacy to Faith and Hope, which Are the great gospel principles of obedience:
cc p-acp dt n1 pp-f po12 n2 〈 sy 〉 pn31 vvz n1 cc n1 p-acp n1 cc n1, r-crq vbr dt j n2 pp-f n1:
(21) sermon (DIV1)
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For what would the belief and expectation of unseen Glories signifie, if Men were not concerned to make themselves eternally happy? So wild and extravagant is that Enthusiastick Conceit of serving God without respect to the Recompence of Reward;
For what would the belief and expectation of unseen Glories signify, if Men were not concerned to make themselves eternally happy? So wild and extravagant is that Enthusiastic Conceit of serving God without respect to the Recompense of Reward;
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which contradicts the whole Scope of the Gospel, all the Motives, and all the Principles of Evangelical Obedience, the Examples of all good Men,
which contradicts the Whole Scope of the Gospel, all the Motives, and all the Principles of Evangelical obedience, the Examples of all good Men,
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and of Christ himself, who for the Ioy that was set before him, endured the Cross, despised the Shame,
and of christ himself, who for the Joy that was Set before him, endured the Cross, despised the Shame,
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and is set down at the Right Hand of God. and is Set down At the Right Hand of God.
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This is sufficient to prove, that St. Paul did not intend to condemn all Self-love, which when it acts regularly is the natural Principle of all Moral and Religious Actions;
This is sufficient to prove, that Saint Paul did not intend to condemn all Self-love, which when it acts regularly is the natural Principle of all Moral and Religious Actions;
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and having prevented this Objection, which lay in my way, for the further Explication and Improvement of these Words, I shall do these three Things.
and having prevented this Objection, which lay in my Way, for the further Explication and Improvement of these Words, I shall do these three Things.
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1. Inquire what that Self-love is, which the Apostle here condemns. 2. How dangerous and perillous such Times must needs be, wherein this Self-love prevails. 3. Shew the Folly and Unreasonableness,
1. Inquire what that Self-love is, which the Apostle Here condemns. 2. How dangerous and perilous such Times must needs be, wherein this Self-love prevails. 3. Show the Folly and Unreasonableness,
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as well as Wickedness and Impiety of it. 1. What that Self-love is which the Apostle condemns.
as well as Wickedness and Impiety of it. 1. What that Self-love is which the Apostle condemns.
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For can Self-love be the fruitful Parent of all Piety and Virtue, and the cause of all the Evil and Wickedness which is committed in the World? Can the same Fountain send forth sweet water and bitter? and yet thus we see it is, both good and bad Men act from a Principle of Self-love, and design their own happiness and satisfaction.
For can Self-love be the fruitful Parent of all Piety and Virtue, and the cause of all the Evil and Wickedness which is committed in the World? Can the same Fountain send forth sweet water and bitter? and yet thus we see it is, both good and bad Men act from a Principle of Self-love, and Design their own happiness and satisfaction.
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This inspires good Men with great and generous designs, sets them above this World, makes them devout Worshippers of God,
This inspires good Men with great and generous designs, sets them above this World, makes them devout Worshippers of God,
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and very just and charitable to Men:
and very just and charitable to Men:
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and it is the same Principle which acts in bad Men, and drives them into all the Excesses of wickedness;
and it is the same Principle which acts in bad Men, and drives them into all the Excesses of wickedness;
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they gratifie their own Inclinations and Appetites • … y it; they find present Ease and Pleasure;
they gratify their own Inclinations and Appetites • … y it; they find present Ease and Pleasure;
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they do what they love, they please themselves;
they do what they love, they please themselves;
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they pursue what they call Happiness, which is Self-love still, though turned off of its natural Byass by mistaken Notions of Happiness. All Men love themselves;
they pursue what they call Happiness, which is Self-love still, though turned off of its natural Bias by mistaken Notions of Happiness. All Men love themselves;
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but Self-love does not act alike in all Men, because they are not all agreed what Self to love:
but Self-love does not act alike in all Men, Because they Are not all agreed what Self to love:
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For Man consists of Soul and Body, of Spirit and Flesh, which have different Interests, Appetites,
For Man consists of Soul and Body, of Spirit and Flesh, which have different Interests, Appetites,
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and Inclinations, and have distinct Pleasures and Satisfactions of their own.
and Inclinations, and have distinct Pleasures and Satisfactions of their own.
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A good Man loves his whole Self, Soul and Body too, and designs and endeavours the Happiness of both, which is the entire Happiness of a Man;
A good Man loves his Whole Self, Soul and Body too, and designs and endeavours the Happiness of both, which is the entire Happiness of a Man;
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and this is a vertuous Self-love, which makes the Flesh subordinate to the Spirit, governs our sensual Appetites by Reason, improves our Minds in Wisdom and Knowledge, raises our Souls up to God,
and this is a virtuous Self-love, which makes the Flesh subordinate to the Spirit, governs our sensual Appetites by Reason, improves our Minds in Wisdom and Knowledge, raises our Souls up to God,
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and entertains them with the love and the admiration of that best of Beings;
and entertains them with the love and the admiration of that best of Beings;
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and above all things, secures an eternal Interest, the Salvation of our Souls, and the glorious Resurrection of our Bodies into immortal Life.
and above all things, secures an Eternal Interest, the Salvation of our Souls, and the glorious Resurrection of our Bodies into immortal Life.
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But a Bad Man loves but one part of himself, and that the meanest part too,
But a Bad Man loves but one part of himself, and that the Meanest part too,
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and made much more mean and vile by being loved alone. His Self-love is nothing else but the love of the Flesh, and of the Lusts,
and made much more mean and vile by being loved alone. His Self-love is nothing Else but the love of the Flesh, and of the Lustiest,
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and Appetites and Pleasures of it, a love of this World, and all the objects of Sense, which gratifie a carnal and fleshly Mind;
and Appetites and Pleasures of it, a love of this World, and all the objects of Sense, which gratify a carnal and fleshly Mind;
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the Soul is no part of his care, so far from it, that he is not willing to believe he has a Soul,
the Soul is no part of his care, so Far from it, that he is not willing to believe he has a Soul,
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unless it be to subdue Reason to Sense and brutish Passions, to stifle the natural notions of a Deity, to root up all the seeds of Piety and Vertue,
unless it be to subdue Reason to Sense and brutish Passion, to stifle the natural notions of a Deity, to root up all the seeds of Piety and Virtue,
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or to charm his Conscience that it may not chide and condemn, and disturb him in his Enjoyments.
or to charm his Conscience that it may not chide and condemn, and disturb him in his Enjoyments.
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For the understanding of this we must observe, that when the Scripture condemns the love of our selves, it does not mean our Personal Self,
For the understanding of this we must observe, that when the Scripture condemns the love of our selves, it does not mean our Personal Self,
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for so every man does, and must love himself or his own Person, but it is to love something for our selves, which we will have to be our selves,
for so every man does, and must love himself or his own Person, but it is to love something for our selves, which we will have to be our selves,
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when God never made it to be so, which is our own Self, or a Self of our own making, and to love this Self in opposition to the Love of God and Men, which is to love our selves only, and to make all other things subordinate to Self, which is the adequate notion of a vitious Self-love.
when God never made it to be so, which is our own Self, or a Self of our own making, and to love this Self in opposition to the Love of God and Men, which is to love our selves only, and to make all other things subordinate to Self, which is the adequate notion of a vicious Self-love.
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1. It is a Self of our own making, that is, it is what a Sinner will call Himself,
1. It is a Self of our own making, that is, it is what a Sinner will call Himself,
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and will account his whole Self;
and will account his Whole Self;
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and in pleasing of which he placeth his whole happiness, though it be but a little part of that Self, which God made.
and in pleasing of which he places his Whole happiness, though it be but a little part of that Self, which God made.
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God made Man Soul and Body, but such Men will call nothing themselves but Flesh:
God made Man Soul and Body, but such Men will call nothing themselves but Flesh:
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God made Man for a rational and intellectual Happiness, as he made him a reasonable Creature;
God made Man for a rational and intellectual Happiness, as he made him a reasonable Creature;
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but such Men place their whole Happiness in Sense. Now Flesh is not the Man of Gods making;
but such Men place their Whole Happiness in Sense. Now Flesh is not the Man of God's making;
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the Pleasures of Sense are not the Happiness of a Man: Man was made to enjoy the Pleasures of Sense in conjunction with those of Reason,
the Pleasures of Sense Are not the Happiness of a Man: Man was made to enjoy the Pleasures of Sense in conjunction with those of Reason,
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and in subordination to the Diviner Pleasures of the Mind; but a sensual Happiness he was not made for;
and in subordination to the Diviner Pleasures of the Mind; but a sensual Happiness he was not made for;
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that's the Happiness of an inferiour and brutish Nature:
that's the Happiness of an inferior and brutish Nature:
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And those who will have this to be their Self and their Happiness, are their own Creatures, not Gods;
And those who will have this to be their Self and their Happiness, Are their own Creatures, not God's;
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and are lovers of their own Selves, of their own Inventions, their own Ways and Devices, as the Scripture speaks.
and Are lovers of their own Selves, of their own Inventions, their own Ways and Devices, as the Scripture speaks.
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2. Such Men are Lovers of themselves in opposition to the Love of God:
2. Such Men Are Lovers of themselves in opposition to the Love of God:
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that is they are lovers of Pleasures more than lovers of God, as the Apostle here speaks:
that is they Are lovers of Pleasures more than lovers of God, as the Apostle Here speaks:
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They prefer their own Will and Humour and the Gratification of their Lusts before the Will and Laws of God, and in contradiction to them.
They prefer their own Will and Humour and the Gratification of their Lustiest before the Will and Laws of God, and in contradiction to them.
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A Good Man lives in subordination to God, as a Creature ought to do to his Maker and Sovereign Lord;
A Good Man lives in subordination to God, as a Creature ought to do to his Maker and Sovereign Lord;
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the Will of God is the Rule of his Will and Choice, the Love of God gives Laws and Bounds to his Love of himself:
the Will of God is the Rule of his Will and Choice, the Love of God gives Laws and Bounds to his Love of himself:
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He pleaseth himself in such Instances as God allows, he denies his own Will and Appetites, Inclinations and Interests when they oppose the Will and Laws of God:
He Pleases himself in such Instances as God allows, he Denies his own Will and Appetites, Inclinations and Interests when they oppose the Will and Laws of God:
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Such a Man can hardly be said, to have any Self, to have any Will, any Love, any Desires of his own,
Such a Man can hardly be said, to have any Self, to have any Will, any Love, any Desires of his own,
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for God is all this to him;
for God is all this to him;
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God lives in him, he is more Gods, than he is his own, as St. Paul speaks.
God lives in him, he is more God's, than he is his own, as Saint Paul speaks.
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I live, yet not I but Christ liveth in me, 2 Gal. 20. But a Bad Man hath divided himself from God, cast off his obedience, affects an independent State, to stand by himself,I live, yet not I but christ lives in me, 2 Gal. 20. But a Bad Man hath divided himself from God, cast off his Obedience, affects an independent State, to stand by himself,
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and to be his own Lord and Master, and a God to himself;
and to be his own Lord and Master, and a God to himself;
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and such a Man is properly said to love himself, for he distinguishes himself from God, and prefers himself before him.
and such a Man is properly said to love himself, for he Distinguishes himself from God, and prefers himself before him.
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3dly, Such Men are properly said to be Lovers of themselves, because they love themselves in opposition to the rest of Mankind;3dly, Such Men Are properly said to be Lovers of themselves, Because they love themselves in opposition to the rest of Mankind;
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they gratifie their Lusts, and serve their private Interests, without any regard to the Laws of Justice or Charity:
they gratify their Lustiest, and serve their private Interests, without any regard to the Laws of justice or Charity:
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It is their Principle to do good to themselves without ever being concerned, what either private Men,
It is their Principle to do good to themselves without ever being concerned, what either private Men,
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or publick Societies suffer by it:
or public Societies suffer by it:
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They are the whole world to themselves, and have no body else to please or take care of,
They Are the Whole world to themselves, and have no body Else to please or take care of,
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unless they can serve their own designs by it:
unless they can serve their own designs by it:
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Such men are properly Lovers of themselves, that is, only of themselves, for they love no body else:
Such men Are properly Lovers of themselves, that is, only of themselves, for they love no body Else:
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And this is the sordid, narrow, selfish Spirit of Flesh and Sense, which dwells within it Self, is its own Center, and its own Circumference;
And this is the sordid, narrow, selfish Spirit of Flesh and Sense, which dwells within it Self, is its own Centre, and its own Circumference;
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for Flesh is a narrow Principle, can have no Pleasures nor feel any Pains but its own,
for Flesh is a narrow Principle, can have no Pleasures nor feel any Pains but its own,
p-acp n1 vbz dt j n1, vmb vhi dx n2 ccx vvb d n2 p-acp po31 d,
(21) sermon (DIV1)
589
Page 436
3864
and therefore must confine its Love and Care to its self;
and Therefore must confine its Love and Care to its self;
cc av vmb vvi po31 n1 cc n1 p-acp po31 n1;
(21) sermon (DIV1)
589
Page 436
3865
but a Man, who has a truly great and divine mind, who loves all Men as himself,
but a Man, who has a truly great and divine mind, who loves all Men as himself,
cc-acp dt n1, r-crq vhz dt av-j j cc j-jn n1, r-crq vvz d n2 c-acp px31,
(21) sermon (DIV1)
589
Page 436
3866
and loves himself in conjunction with the rest of Mankind, can by no means be called a selfish Man,
and loves himself in conjunction with the rest of Mankind, can by no means be called a selfish Man,
cc vvz px31 p-acp n1 p-acp dt n1 pp-f n1, vmb p-acp dx n2 vbb vvn dt n1 n1,
(21) sermon (DIV1)
589
Page 437
3867
or a lover of himself, for he has an universal love to Humane Nature, which begins with himself,
or a lover of himself, for he has an universal love to Humane Nature, which begins with himself,
cc dt n1 pp-f px31, c-acp pns31 vhz dt j n1 p-acp j n1, r-crq vvz p-acp px31,
(21) sermon (DIV1)
589
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3868
but extends to all the World.
but extends to all the World.
cc-acp vvz p-acp d dt n1.
(21) sermon (DIV1)
589
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3869
This is a plain and short account, what this vicious Self-love is, and why it is so called.
This is a plain and short account, what this vicious Self-love is, and why it is so called.
d vbz dt j cc j n1, r-crq d j n1 vbz, cc c-crq pn31 vbz av vvn.
(21) sermon (DIV1)
590
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3870
2dly, The Second thing I proposed, was to shew how dangerous and perillous such Times must needs be, wherein this Self-love Prevails.2dly, The Second thing I proposed, was to show how dangerous and perilous such Times must needs be, wherein this Self-love Prevails.
av, dt ord n1 pns11 vvd, vbds pc-acp vvi c-crq j cc j d n2 vmb av vbi, c-crq d n1 vvz.
(21) sermon (DIV1)
591
Page 437
3871
Now those are perillous Times, which expose Men to great Dangers and to great Troubles and Calamities,
Now those Are perilous Times, which expose Men to great Dangers and to great Troubles and Calamities,
av d vbr j n2, r-crq vvb n2 p-acp j n2 cc p-acp j vvz cc n2,
(21) sermon (DIV1)
591
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3872
and that with respect to their own private Fortunes, with respect to the Publick, and with respect to the State of Religion;
and that with respect to their own private Fortune's, with respect to the Public, and with respect to the State of Religion;
cc cst p-acp n1 p-acp po32 d j n2, p-acp n1 p-acp dt j, cc p-acp n1 p-acp dt n1 pp-f n1;
(21) sermon (DIV1)
591
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3873
and what a malignant influence this vicious Self-love has upon all these great and dear Interests, is so visible, that methinks it should need no proof;
and what a malignant influence this vicious Self-love has upon all these great and dear Interests, is so visible, that methinks it should need no proof;
cc q-crq dt j n1 d j n1 vhz p-acp d d j cc j-jn n2, vbz av j, cst vvz pn31 vmd vvi dx n1;
(21) sermon (DIV1)
591
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3874
and therefore I shall at present only give some brief Hints of it.
and Therefore I shall At present only give Some brief Hints of it.
cc av pns11 vmb p-acp vvi av-j vvi d j n2 pp-f pn31.
(21) sermon (DIV1)
591
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3875
And I shall not here take notice how much such Self-lovers suffer from themselves, and from their own Self-love; for though this makes themselves • … iserable, it does not make the Times dangerous;
And I shall not Here take notice how much such Self-lovers suffer from themselves, and from their own Self-love; for though this makes themselves • … iserable, it does not make the Times dangerous;
cc pns11 vmb xx av vvi n1 c-crq d d n2 vvb p-acp px32, cc p-acp po32 d n1; c-acp cs d vvz px32 • … j, pn31 vdz xx vvi dt n2 j;
(21) sermon (DIV1)
592
Page 438
3876
the Times may be very prosperous, and good Men very happy, though such Sinners may reap the Fruits of their own Works,
the Times may be very prosperous, and good Men very happy, though such Sinners may reap the Fruits of their own Works,
dt n2 vmb vbi av j, cc j n2 av j, cs d n2 vmb vvi dt n2 pp-f po32 d vvz,
(21) sermon (DIV1)
592
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3877
and be filled with their own Devices; though they sacrifice their Honour, their Estates, their Health, their Lives to Intemperance and Lust;and be filled with their own Devices; though they sacrifice their Honour, their Estates, their Health, their Lives to Intemperance and Lust;
cc vbi vvn p-acp po32 d n2; cs pns32 vvb po32 n1, po32 n2, po32 n1, po32 n2 p-acp n1 cc n1;
(21) sermon (DIV1)
592
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3878
though Ambition heats their brains into a Distraction, and Cares, and Disappointments break their Hearts, or Guilt disturbs their Consciences, and fills them with Rage and furious Despair;
though Ambition heats their brains into a Distraction, and Cares, and Disappointments break their Hearts, or Gilded disturbs their Consciences, and fills them with Rage and furious Despair;
cs n1 n2 po32 n2 p-acp dt n1, cc n2, cc n2 vvb po32 n2, cc j-vvn vvz po32 n2, cc vvz pno32 p-acp n1 cc j n1;
(21) sermon (DIV1)
592
Page 438
3879
the World is not much concerned in this; let such Self-lovers look to it, and thank themselves for what they suffer;
the World is not much concerned in this; let such Self-lovers look to it, and thank themselves for what they suffer;
dt n1 vbz xx av-d vvn p-acp d; vvb d n2 vvb p-acp pn31, cc vvb px32 c-acp r-crq pns32 vvb;
(21) sermon (DIV1)
592
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3880
but then the Times are dangerous with respect to our private and personal Interests, when Men are in great danger from one another;
but then the Times Are dangerous with respect to our private and personal Interests, when Men Are in great danger from one Another;
cc-acp cs dt n2 vbr j p-acp n1 p-acp po12 j cc j n2, c-crq n2 vbr p-acp j n1 p-acp crd j-jn;
(21) sermon (DIV1)
592
Page 438
3881
when they are never secure from private Injuries, when they know not whom to trust,
when they Are never secure from private Injuries, when they know not whom to trust,
c-crq pns32 vbr av-x j p-acp j n2, c-crq pns32 vvb xx r-crq pc-acp vvi,
(21) sermon (DIV1)
592
Page 438
3882
nor with whom to converse, when it is hard to find a Friend, and almost impossible to escape an Enemy;
nor with whom to converse, when it is hard to find a Friend, and almost impossible to escape an Enemy;
ccx p-acp ro-crq pc-acp vvi, c-crq pn31 vbz j pc-acp vvi dt n1, cc av j pc-acp vvi dt n1;
(21) sermon (DIV1)
592
Page 438
3883
when the greatest Virtue, Innocence, Inoffenciveness, nay the Divinest Charity, and all the charms of an obliging Conversation, cannot secure Men from Envy, Rapine,
when the greatest Virtue, Innocence, Inoffenciveness, nay the Divinest Charity, and all the charms of an obliging Conversation, cannot secure Men from Envy, Rapine,
c-crq dt js n1, n1, n1, uh-x dt js-jn n1, cc d dt n2 pp-f dt j-vvg n1, vmbx vvi n2 p-acp n1, n1,
(21) sermon (DIV1)
592
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3884
and Detraction, from the Venom of Tongues, or from more malicious designs against their Lives and Fortunes;
and Detraction, from the Venom of Tongues, or from more malicious designs against their Lives and Fortune's;
cc n1, p-acp dt n1 pp-f n2, cc p-acp av-dc j n2 p-acp po32 n2 cc n2;
(21) sermon (DIV1)
592
Page 439
3885
such a State as this will make all Good Men wish as David did, O that I had wings like a Dove,
such a State as this will make all Good Men wish as David did, Oh that I had wings like a Dove,
d dt n1 c-acp d vmb vvi d j n2 vvb p-acp np1 vdd, uh cst pns11 vhd n2 av-j dt n1,
(21) sermon (DIV1)
592
Page 439
3886
for then would I flie away and be at rest;
for then would I fly away and be At rest;
c-acp av vmd pns11 vvi av cc vbb p-acp n1;
(21) sermon (DIV1)
592
Page 439
3887
Lo then would I wander far off, and remain in the Wilderness, I would hasten my Escape from the windy Storm and Tempest. Lo then would I wander Far off, and remain in the Wilderness, I would hasten my Escape from the windy Storm and Tempest.
uh av vmd pns11 vvi av-j a-acp, cc vvi p-acp dt n1, pns11 vmd vvi po11 n1 p-acp dt j n1 cc n1.
(21) sermon (DIV1)
592
Page 439
3888
55 Psa. 6, 7, 8 Verses.
55 Psa. 6, 7, 8 Verses.
crd np1 crd, crd, crd n2.
(21) sermon (DIV1)
592
Page 439
3889
And this is the very State which Self-love puts Mankind into, when it prevails in the World.
And this is the very State which Self-love puts Mankind into, when it prevails in the World.
cc d vbz dt j n1 r-crq n1 vvz n1 p-acp, c-crq pn31 vvz p-acp dt n1.
(21) sermon (DIV1)
593
Page 439
3890
This a late admired Philosopher calls the State of Nature, wherein every Man is a Woolf to a Man,
This a late admired Philosopher calls the State of Nature, wherein every Man is a Wolf to a Man,
np1 dt j j-vvn n1 vvz dt n1 pp-f n1, c-crq d n1 vbz dt n1 p-acp dt n1,
(21) sermon (DIV1)
593
Page 439
3891
but in truth it is only the State of this vicious Self-love which is the Corruption and Degeneracy of a reasonable and sociable Nature.
but in truth it is only the State of this vicious Self-love which is the Corruption and Degeneracy of a reasonable and sociable Nature.
cc-acp p-acp n1 pn31 vbz av-j dt n1 pp-f d j n1 r-crq vbz dt n1 cc n1 pp-f dt j cc j n1.
(21) sermon (DIV1)
593
Page 439
3892
If Man was made for Society, it cannot be his Nature to love no body but himself, which is a Contradiction to the Nature and End of Societies.
If Man was made for Society, it cannot be his Nature to love no body but himself, which is a Contradiction to the Nature and End of Societies.
cs n1 vbds vvn p-acp n1, pn31 vmbx vbi po31 n1 pc-acp vvi dx n1 p-acp px31, r-crq vbz dt n1 p-acp dt n1 cc vvb pp-f n2.
(21) sermon (DIV1)
593
Page 439
3893
He must first put off Nature, if that be this Self-love, before he can be capable of living in Society, which seems very unaccountable, that a Creature, who was made for Society, should not be fit for Society till he change his Nature.
He must First put off Nature, if that be this Self-love, before he can be capable of living in Society, which seems very unaccountable, that a Creature, who was made for Society, should not be fit for Society till he change his Nature.
pns31 vmb ord vvi a-acp n1, cs d vbb d n1, c-acp pns31 vmb vbi j pp-f vvg p-acp n1, r-crq vvz av j, cst dt n1, r-crq vbds vvn p-acp n1, vmd xx vbi j p-acp n1 c-acp pns31 vvb po31 n1.
(21) sermon (DIV1)
593
Page 439
3894
For Men cannot live together in safety, while they are all acted by this Principle;
For Men cannot live together in safety, while they Are all acted by this Principle;
p-acp n2 vmbx vvi av p-acp n1, cs pns32 vbr d vvn p-acp d n1;
(21) sermon (DIV1)
594
Page 439
3895
Self-love makes every Man his own Center, and the Center draws all to it self, all that is within its sphaere of activity.Self-love makes every Man his own Centre, and the Centre draws all to it self, all that is within its sphere of activity.
n1 vvz d n1 po31 d n1, cc dt n1 vvz d p-acp pn31 n1, d cst vbz p-acp po31 n1 pp-f n1.
(21) sermon (DIV1)
594
Page 440
3896
Pride is Self-love, such an esteem for our selves, as values no Man's Honour or Reputation but our own;
Pride is Self-love, such an esteem for our selves, as value's no Man's Honour or Reputation but our own;
n1 vbz n1, d dt n1 p-acp po12 n2, c-acp vvz dx ng1 n1 cc n1 p-acp po12 d;
(21) sermon (DIV1)
594
Page 440
3897
and this draws all Honour to it self, is not contented unless it can outshine all others,
and this draws all Honour to it self, is not contented unless it can outshine all Others,
cc d vvz d n1 p-acp pn31 n1, vbz xx vvn cs pn31 vmb vvi d n2-jn,
(21) sermon (DIV1)
594
Page 440
3898
and either by a greater brightness swallow them up, or eclipse them by black and misty Vapours, by all the Arts of Infamy and Reproach.
and either by a greater brightness swallow them up, or eclipse them by black and misty Vapours, by all the Arts of Infamy and Reproach.
cc d p-acp dt jc n1 vvi pno32 a-acp, cc vvi pno32 p-acp j-jn cc j n2, p-acp d dt n2 pp-f n1 cc n1.
(21) sermon (DIV1)
594
Page 440
3899
Covetousness is Self-love when Men will be rich, whoever be poor, and by whatever Arts they can do it;
Covetousness is Self-love when Men will be rich, whoever be poor, and by whatever Arts they can do it;
n1 vbz n1 c-crq n2 vmb vbi j, r-crq vbb j, cc p-acp r-crq n2 pns32 vmb vdi pn31;
(21) sermon (DIV1)
595
Page 440
3900
and this draws all riches to it self, and snatches them from all that come within its reach:
and this draws all riches to it self, and snatches them from all that come within its reach:
cc d vvz d n2 p-acp pn31 n1, cc vvz pno32 p-acp d cst vvb p-acp po31 n1:
(21) sermon (DIV1)
595
Page 440
3901
and what Injustice and Violence, Theft, Murders, Perjuries does this occasion.
and what Injustice and Violence, Theft, Murders, Perjuries does this occasion.
cc r-crq n1 cc n1, n1, n2, n2 vdz d n1.
(21) sermon (DIV1)
595
Page 440
3902
Self-love is the love of the Flesh, the love of carnal and sensual Pleasures, which will please it self whoever be grieved and injured by it:Self-love is the love of the Flesh, the love of carnal and sensual Pleasures, which will please it self whoever be grieved and injured by it:
n1 vbz dt n1 pp-f dt n1, dt n1 pp-f j cc j n2, r-crq vmb vvi pn31 n1 r-crq vbb vvn cc vvn p-acp pn31:
(21) sermon (DIV1)
596
Page 440
3903
Such brutish Sensualists have no regard to the Honour and Peace of Families, to the Modesty of Virgins, to the Sacred Vows of Wives, to the Stain and Infamy of Posterity;
Such brutish Sensualists have no regard to the Honour and Peace of Families, to the Modesty of Virgins, to the Sacred Vows of Wives, to the Stain and Infamy of Posterity;
d j n2 vhb dx n1 p-acp dt n1 cc n1 pp-f n2, p-acp dt n1 pp-f n2, p-acp dt j n2 pp-f n2, p-acp dt n1 cc n1 pp-f n1;
(21) sermon (DIV1)
596
Page 440
3904
nay, many times not to the dignity of Humane Nature; but gratifie their Lusts in contradiction to them all.
nay, many times not to the dignity of Humane Nature; but gratify their Lustiest in contradiction to them all.
uh-x, d n2 xx p-acp dt n1 pp-f j n1; cc-acp vvi po32 n2 p-acp n1 p-acp pno32 d.
(21) sermon (DIV1)
596
Page 440
3905
Where Self-love reigns, there is no place for Compassion, for Charity, for Justice, for true Friendship;
Where Self-love reigns, there is no place for Compassion, for Charity, for justice, for true Friendship;
c-crq n1 vvz, pc-acp vbz dx n1 p-acp n1, p-acp n1, p-acp n1, p-acp j n1;
(21) sermon (DIV1)
597
Page 441
3906
every thing must give way to Self; and let any man judge whether such be not perillous Times;
every thing must give Way to Self; and let any man judge whither such be not perilous Times;
d n1 vmb vvi n1 p-acp n1; cc vvb d n1 vvb cs d vbb xx j n2;
(21) sermon (DIV1)
597
Page 441
3907
some such Men there are always in the World, and great numbers of them too, and we daily feel what mischeifs they do;
Some such Men there Are always in the World, and great numbers of them too, and we daily feel what mischiefs they do;
d d n2 pc-acp vbr av p-acp dt n1, cc j n2 pp-f pno32 av, cc pns12 av-j vvb r-crq n2 pns32 vdb;
(21) sermon (DIV1)
597
Page 441
3908
but the more the numbers of them encrease, the more this Self-love prevails, the more intolerable will Humane Conversation be.
but the more the numbers of them increase, the more this Self-love prevails, the more intolerable will Humane Conversation be.
cc-acp dt av-dc dt n2 pp-f pno32 vvi, dt av-dc d n1 vvz, dt av-dc j vmb j n1 vbi.
(21) sermon (DIV1)
597
Page 441
3909
And if we allow, that Pride, Ambition, Covetousness, Sensuality, are great Enemies to the Peace and Prosperity, to the good Order and Government of any Nation, we must grant that Self-love, which is the impure Fountain, from whence all these corrupt Streams flow, is very destructive to Humane Societies too;
And if we allow, that Pride, Ambition, Covetousness, Sensuality, Are great Enemies to the Peace and Prosperity, to the good Order and Government of any nation, we must grant that Self-love, which is the impure Fountain, from whence all these corrupt Streams flow, is very destructive to Humane Societies too;
cc cs pns12 vvb, cst n1, n1, n1, n1, vbr j n2 p-acp dt n1 cc n1, p-acp dt j n1 cc n1 pp-f d n1, pns12 vmb vvi cst n1, r-crq vbz dt j n1, p-acp c-crq d d j n2 vvi, vbz av j p-acp j n2 av;
(21) sermon (DIV1)
598
Page 441
3910
it corrupts publick Justice, loosens the reigns of Government, softens and emasculates Mens Spirits, renders them unfit for Counsel, or for Arms;
it corrupts public justice, loosens the reigns of Government, softens and emasculates Men's Spirits, renders them unfit for Counsel, or for Arms;
pn31 vvz j n1, vvz dt n2 pp-f n1, vvz cc vvz ng2 n2, vvz pno32 j p-acp n1, cc p-acp n2;
(21) sermon (DIV1)
598
Page 441
3911
makes them contemptible to their Neighbours, and brings down the Judgments of God upon them.
makes them contemptible to their Neighbours, and brings down the Judgments of God upon them.
vvz pno32 j p-acp po32 n2, cc vvz a-acp dt n2 pp-f np1 p-acp pno32.
(21) sermon (DIV1)
598
Page 441
3912
Is any thing so destructive to any State as Divisions and Factions at home? and was there ever any State-Faction without Self-love and private Interest at the bottom? when great Men will rival one another,
Is any thing so destructive to any State as Divisions and Factions At home? and was there ever any state-faction without Self-love and private Interest At the bottom? when great Men will rival one Another,
vbz d n1 av j p-acp d n1 p-acp n2 cc n2 p-acp n1-an? cc vbds a-acp av d n1 p-acp n1 cc j n1 p-acp dt n1? q-crq j n2 vmb n1 crd j-jn,
(21) sermon (DIV1)
599
Page 442
3913
and are impatient either of Superiours or Equals; and prosecute their Private Animosities with the Publick Danger;
and Are impatient either of Superiors or Equals; and prosecute their Private Animosities with the Public Danger;
cc vbr j av-d pp-f n2-jn cc n2-jn; cc vvi po32 j n2 p-acp dt j n1;
(21) sermon (DIV1)
599
Page 442
3914
and when common safety requires united Hearts and Counsels, will not adjourn their private Quarrels, nor sacrifice their private Interests and Resentments to save a Nation.
and when Common safety requires united Hearts and Counsels, will not adjourn their private Quarrels, nor sacrifice their private Interests and Resentments to save a nation.
cc c-crq j n1 vvz j-vvn n2 cc n2, vmb xx vvi po32 j n2, ccx vvi po32 j n2 cc n2 pc-acp vvi dt n1.
(21) sermon (DIV1)
599
Page 442
3915
It is wonderful to observe, that when a Kingdom is divided into Parties and Factions, the most threatning dangers are so far from uniting them, that they take advantage of Publick Fears and Apprehensions, to get ground of their Adversaries,
It is wondered to observe, that when a Kingdom is divided into Parties and Factions, the most threatening dangers Are so Far from uniting them, that they take advantage of Public Fears and Apprehensions, to get ground of their Adversaries,
pn31 vbz j pc-acp vvi, cst c-crq dt n1 vbz vvn p-acp n2 cc n2, dt av-ds j-vvg n2 vbr av av-j p-acp n-vvg pno32, cst pns32 vvb n1 pp-f j n2 cc n2, pc-acp vvi n1 pp-f po32 n2,
(21) sermon (DIV1)
600
Page 442
3916
tho' they hazard the whole by it:
though they hazard the Whole by it:
cs pns32 vvb dt j-jn p-acp pn31:
(21) sermon (DIV1)
600
Page 442
3917
and what are such Factions but a Combination of Self-lovers, who divide themselves from the Publick Interest,
and what Are such Factions but a Combination of Self-lovers, who divide themselves from the Public Interest,
cc q-crq vbr d n2 p-acp dt n1 pp-f n2, r-crq vvb px32 p-acp dt j n1,
(21) sermon (DIV1)
600
Page 442
3918
unless their Private Humours and Intrigues may take place;
unless their Private Humours and Intrigues may take place;
cs po32 j n2 cc np1 vmb vvi n1;
(21) sermon (DIV1)
600
Page 442
3919
when a Party will be the Whole, and if others will not let them be the Whole, let the Whole, perish.
when a Party will be the whole, and if Others will not let them be the whole, let the whole, perish.
c-crq dt n1 vmb vbi dt j-jn, cc cs n2-jn n1 xx vvi pno32 vbi dt j-jn, vvb dt j-jn, vvb.
(21) sermon (DIV1)
600
Page 442
3920
This is the narrow, peevish, unsociable Spirit of Self-love, a temper, which generous Heathens had in the greatest abhorrence;
This is the narrow, peevish, unsociable Spirit of Self-love, a temper, which generous heathens had in the greatest abhorrence;
d vbz dt j, j, j n1 pp-f n1, dt n1, r-crq j n2-jn vhb p-acp dt js n1;
(21) sermon (DIV1)
601
Page 443
3921
and till a more publick Spirit revive in the World, we must never expect to see easie and happy days:
and till a more public Spirit revive in the World, we must never expect to see easy and happy days:
cc p-acp dt av-dc j n1 vvi p-acp dt n1, pns12 vmb av-x vvi pc-acp vvi j cc j n2:
(21) sermon (DIV1)
601
Page 443
3922
The Times will be perillous, while men are such Lovers of themselves.
The Times will be perilous, while men Are such Lovers of themselves.
dt n2 vmb vbi j, cs n2 vbr d n2 pp-f px32.
(21) sermon (DIV1)
601
Page 443
3923
But how deplorable must the state of Religion needs be, when Self-love prevails, which is such a direct contradiction to all Piety and Virtue, to the Love of God and Men? The Apostle indeed tells us of these Lovers of themselves, that they have a Form of Godliness, but deny the Power thereof.
But how deplorable must the state of Religion needs be, when Self-love prevails, which is such a Direct contradiction to all Piety and Virtue, to the Love of God and Men? The Apostle indeed tells us of these Lovers of themselves, that they have a From of Godliness, but deny the Power thereof.
cc-acp c-crq j vmb dt n1 pp-f n1 av vbi, c-crq n1 vvz, r-crq vbz d dt j n1 p-acp d n1 cc n1, p-acp dt n1 pp-f np1 cc n2? dt n1 av vvz pno12 pp-f d n2 pp-f px32, cst pns32 vhb dt n1 pp-f n1, cc-acp vvb dt n1 av.
(21) sermon (DIV1)
602
Page 443
3924
They make a Show of Religious Worship, and it may be a very glorious and pompous Show too,
They make a Show of Religious Worship, and it may be a very glorious and pompous Show too,
pns32 vvb dt vvb pp-f j n1, cc pn31 vmb vbi dt av j cc j vvb av,
(21) sermon (DIV1)
602
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for this may serve their Interest, and give them Reputation with their Prince, or with the People,
for this may serve their Interest, and give them Reputation with their Prince, or with the People,
p-acp d vmb vvi po32 n1, cc vvi pno32 n1 p-acp po32 n1, cc p-acp dt n1,
(21) sermon (DIV1)
602
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3926
but their Religion has no power upon their Lives, cannot subdue any one Lust, as it is impossible it should,
but their Religion has no power upon their Lives, cannot subdue any one Lust, as it is impossible it should,
cc-acp po32 n1 vhz dx n1 p-acp po32 n2, vmbx vvi d crd n1, c-acp pn31 vbz j pn31 vmd,
(21) sermon (DIV1)
602
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3927
while they are acted by Self-love.
while they Are acted by Self-love.
cs pns32 vbr vvn p-acp n1.
(21) sermon (DIV1)
602
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3928
And yet it is much to be desired, that such Men would retain a Form of Godliness; that they would not publickly affront Religion,
And yet it is much to be desired, that such Men would retain a From of Godliness; that they would not publicly affront Religion,
cc av pn31 vbz av-d pc-acp vbi vvn, cst d n2 vmd vvi dt n1 pp-f n1; cst pns32 vmd xx av-j vvi n1,
(21) sermon (DIV1)
603
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nor ridicule all that is Sacred; but it is in vain to hope for thus much from all of them.
nor ridicule all that is Sacred; but it is in vain to hope for thus much from all of them.
ccx vvi d cst vbz j; cc-acp pn31 vbz p-acp j pc-acp vvi p-acp av av-d p-acp d pp-f pno32.
(21) sermon (DIV1)
603
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St. Paul 's perillous Times was a very Modest and a very Religious Age to ours, wherein men seem to be ashamed to be thought Religious;
Saint Paul is perilous Times was a very Modest and a very Religious Age to ours, wherein men seem to be ashamed to be Thought Religious;
n1 np1 vbz j n2 vbds dt j j cc dt j j n1 p-acp png12, c-crq n2 vvb pc-acp vbi j pc-acp vbi vvn j;
(21) sermon (DIV1)
603
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and therefore if they ever think fit to go to Church, take great care that no Man, who sees them shall suspect, that they come thither to worship God.
and Therefore if they ever think fit to go to Church, take great care that no Man, who sees them shall suspect, that they come thither to worship God.
cc av cs pns32 av vvb j pc-acp vvi p-acp n1, vvb j n1 cst dx n1, r-crq vvz pno32 vmb vvi, cst pns32 vvb av p-acp n1 np1.
(21) sermon (DIV1)
603
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3932
But though few Men attain to such an outragious Contempt of Religion as this, yet all the Corruptions of Religion are more owing to Self-love than to Innocent Mistakes.
But though few Men attain to such an outrageous Contempt of Religion as this, yet all the Corruptions of Religion Are more owing to Self-love than to Innocent Mistakes.
cc-acp cs d n2 vvi p-acp d dt j n1 pp-f n1 c-acp d, av d dt n2 pp-f n1 vbr av-dc vvg p-acp n1 cs p-acp j-jn n2.
(21) sermon (DIV1)
604
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3933
This secretly influences Mens Faith, and forms their Notions and Opinions. This invents a Form of Godliness, and turns Religion into Show and Pageantry;
This secretly influences Men's Faith, and forms their Notions and Opinions. This invents a From of Godliness, and turns Religion into Show and Pageantry;
np1 av-jn n2 ng2 n1, cc n2 po32 n2 cc n2. np1 vvz dt n1 pp-f n1, cc vvz n1 p-acp vvb cc n1;
(21) sermon (DIV1)
604
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3934
when Men bring Self-love into the Church, it quickly turns true Religion out;
when Men bring Self-love into the Church, it quickly turns true Religion out;
c-crq n2 vvb n1 p-acp dt n1, pn31 av-j vvz j n1 av;
(21) sermon (DIV1)
604
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3935
it is Pride, and Ambition, or Covetousness, and a love of sensual Pleasures which makes Men Infidels and Hereticks,
it is Pride, and Ambition, or Covetousness, and a love of sensual Pleasures which makes Men Infidels and Heretics,
pn31 vbz n1, cc n1, cc n1, cc dt n1 pp-f j n2 r-crq vvz n2 n2 cc n2,
(21) sermon (DIV1)
604
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and occasions all the Schisms which divide the Church.
and occasions all the Schisms which divide the Church.
cc n2 d dt n2 r-crq vvb dt n1.
(21) sermon (DIV1)
604
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3937
For when such Self-lovers cannot cast off all Religion, they must fit their Religion to Self-love, to serve their Lusts,
For when such Self-lovers cannot cast off all Religion, they must fit their Religion to Self-love, to serve their Lustiest,
p-acp c-crq d n2 vmbx vvi a-acp d n1, pns32 vmb vvi po32 n1 p-acp n1, pc-acp vvi po32 n2,
(21) sermon (DIV1)
604
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or to give them security in the Enjoyment of them;
or to give them security in the Enjoyment of them;
cc pc-acp vvi pno32 n1 p-acp dt n1 pp-f pno32;
(21) sermon (DIV1)
604
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when they cannot raise Self up to the terms of Religion, they must bring Religion down to Self:
when they cannot raise Self up to the terms of Religion, they must bring Religion down to Self:
c-crq pns32 vmbx vvi n1 a-acp p-acp dt n2 pp-f n1, pns32 vmb vvi n1 a-acp p-acp n1:
(21) sermon (DIV1)
604
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It were easie to give undeniable Proofs, and infinite Examples of this; but I must proceed. —
It were easy to give undeniable Proofs, and infinite Examples of this; but I must proceed. —
pn31 vbdr j pc-acp vvi j n2, cc j n2 pp-f d; cc-acp pns11 vmb vvi. —
(21) sermon (DIV1)
604
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3941
For having shewn, what this vicious Self-love is, and what Mischeifs it does in the World, both to Mens private Fortunes, to publick Societies,
For having shown, what this vicious Self-love is, and what Mischiefs it does in the World, both to Men's private Fortune's, to public Societies,
p-acp vhg vvn, r-crq d j n1 vbz, cc r-crq n2 pn31 vdz p-acp dt n1, av-d p-acp ng2 j n2, p-acp j n2,
(21) sermon (DIV1)
605
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and to the Church of God;
and to the Church of God;
cc p-acp dt n1 pp-f np1;
(21) sermon (DIV1)
605
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it remains 3dly, To consider the Folly and Unreasonableness, as well as Impiety of this Principle.
it remains 3dly, To Consider the Folly and Unreasonableness, as well as Impiety of this Principle.
pn31 vvz av-j, pc-acp vvi dt n1 cc n1, c-acp av c-acp n1 pp-f d n1.
(21) sermon (DIV1)
605
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3944
All the Wickedness, that is committed in the World, and most of the Miseries which Mankind suffer, are owing to Self-love; and could we convince Men of the Folly and Unreasonableness, and Impiety of this;
All the Wickedness, that is committed in the World, and most of the Misery's which Mankind suffer, Are owing to Self-love; and could we convince Men of the Folly and Unreasonableness, and Impiety of this;
av-d dt n1, cst vbz vvn p-acp dt n1, cc ds pp-f dt ng1 r-crq n1 vvb, vbr vvg p-acp n1; cc vmd pns12 vvi n2 pp-f dt n1 cc n1, cc n1 pp-f d;
(21) sermon (DIV1)
605
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it would lay the Axe to the very Root of all Wickedness, it would reform the World,
it would lay the Axe to the very Root of all Wickedness, it would reform the World,
pn31 vmd vvi dt n1 p-acp dt j n1 pp-f d n1, pn31 vmd vvi dt n1,
(21) sermon (DIV1)
605
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and heal all the Maladies and Distempers of it:
and heal all the Maladies and Distempers of it:
cc vvi d dt n2 cc n2 pp-f pn31:
(21) sermon (DIV1)
605
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3947
And to do this the more effectually I shall distinctly apply what I have to say, to the several Notions of Self-love. —
And to do this the more effectually I shall distinctly apply what I have to say, to the several Notions of Self-love. —
cc pc-acp vdi d dt av-dc av-j pns11 vmb av-j vvi r-crq pns11 vhb pc-acp vvi, p-acp dt j n2 pp-f n1. —
(21) sermon (DIV1)
605
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3948
1. Let us consider Self-love, as it signifies the love of Flesh and Sense, when we love a part of our selves for the whole,
1. Let us Consider Self-love, as it signifies the love of Flesh and Sense, when we love a part of our selves for the Whole,
crd vvb pno12 vvi n1, c-acp pn31 vvz dt n1 pp-f n1 cc n1, c-crq pns12 vvb dt n1 pp-f po12 n2 p-acp dt j-jn,
(21) sermon (DIV1)
606
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and expect our whole entire Happiness from the gratification of some inferior Appetites, which at first hearing appears as absurd and impossible,
and expect our Whole entire Happiness from the gratification of Some inferior Appetites, which At First hearing appears as absurd and impossible,
cc vvb po12 j-jn j n1 p-acp dt n1 pp-f d j-jn n2, r-crq p-acp ord vvg vvz p-acp j cc j,
(21) sermon (DIV1)
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as it is to make a Part the Whole.
as it is to make a Part the whole.
c-acp pn31 vbz pc-acp vvi dt n1 dt j-jn.
(21) sermon (DIV1)
606
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3951
The greatest part of Mankind in all Ages have made this Experiment, but no Man was ever made happy by it.
The greatest part of Mankind in all Ages have made this Experiment, but no Man was ever made happy by it.
dt js n1 pp-f n1 p-acp d n2 vhb vvn d n1, cc-acp dx n1 vbds av vvn j p-acp pn31.
(21) sermon (DIV1)
606
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3952
We see infinite Examples of miserable Sinners and the most prosperous always find that that they want something else to make them happy;
We see infinite Examples of miserable Sinners and the most prosperous always find that that they want something Else to make them happy;
pns12 vvb j n2 pp-f j n2 cc dt av-ds j av vvi d cst pns32 vvb pi av pc-acp vvi pno32 j;
(21) sermon (DIV1)
606
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and would Men wisely consider the nature of things, they would find, that it is impossible it should be otherwise.
and would Men wisely Consider the nature of things, they would find, that it is impossible it should be otherwise.
cc vmd n2 av-j vvi dt n1 pp-f n2, pns32 vmd vvi, cst pn31 vbz j pn31 vmd vbi av.
(21) sermon (DIV1)
606
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What is Happiness, but such a State of Ease and Rest and Self-enjoyment, as is agreeable to our Natures? and can a reasonable Soul then find its compleat and perfect satisfaction in the Pleasures of sense? the perfection and the happiness of our Natures is the same thing,
What is Happiness, but such a State of Ease and Rest and Self-enjoyment, as is agreeable to our Nature's? and can a reasonable Soul then find its complete and perfect satisfaction in the Pleasures of sense? the perfection and the happiness of our Nature's is the same thing,
q-crq vbz n1, cc-acp d dt n1 pp-f n1 cc n1 cc n1, c-acp vbz j p-acp po12 n2? cc vmb dt j n1 av vvi po31 j cc j n1 p-acp dt n2 pp-f n1? dt n1 cc dt n1 pp-f po12 n2 vbz dt d n1,
(21) sermon (DIV1)
607
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and therefore that which perfects our Natures, must perfect our Happiness.
and Therefore that which perfects our Nature's, must perfect our Happiness.
cc av cst r-crq vvz po12 n2, vmb vvi po12 n1.
(21) sermon (DIV1)
607
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3956
Is Sense then the perfection of a reasonable Nature? if not, how can it be its perfect Happiness? Is not Wisdom and Knowledge the perfection of the Understanding? is not the love of the best and most excellent Being the perfection of the Will? and is not this the perfection of a Reasonable Soul? and is it possible to make a Man happy, who feels none of those divine and exalted Pleasures, which are proper to a Mind.
Is Sense then the perfection of a reasonable Nature? if not, how can it be its perfect Happiness? Is not Wisdom and Knowledge the perfection of the Understanding? is not the love of the best and most excellent Being the perfection of the Will? and is not this the perfection of a Reasonable Soul? and is it possible to make a Man happy, who feels none of those divine and exalted Pleasures, which Are proper to a Mind.
vbz n1 cs dt n1 pp-f dt j n1? cs xx, q-crq vmb pn31 vbi po31 j n1? vbz xx n1 cc n1 dt n1 pp-f dt n1? vbz xx dt n1 pp-f dt js cc av-ds j vbg dt n1 pp-f dt n1? cc vbz xx d dt n1 pp-f dt j n1? cc vbz pn31 j pc-acp vvi dt n1 j, r-crq vvz pix pp-f d j-jn cc j-vvn n2, r-crq vbr j p-acp dt n1.
(21) sermon (DIV1)
607
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3957
Well! but if the enjoyments of Sense will give a compleat and entire satisfaction, that will make the Man happy,
Well! but if the enjoyments of Sense will give a complete and entire satisfaction, that will make the Man happy,
uh cc-acp cs dt n2 pp-f n1 vmb vvi dt j cc j n1, cst vmb vvi dt n1 j,
(21) sermon (DIV1)
607
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3958
when he has no relish of any other Pleasures;
when he has no relish of any other Pleasures;
c-crq pns31 vhz dx n1 pp-f d j-jn n2;
(21) sermon (DIV1)
607
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3959
and then we need not dispute which Pleasures are greatest in themselves, when the Man has what he likes best,
and then we need not dispute which Pleasures Are greatest in themselves, when the Man has what he likes best,
cc cs pns12 vvb xx vvi r-crq n2 vbr js p-acp px32, c-crq dt n1 vhz q-crq pns31 vvz av-js,
(21) sermon (DIV1)
607
Page 447
3960
and is happy in it, which is as much as to say, that it makes no difference whether a Man enjoy the happiness of a Man or of a Beast;
and is happy in it, which is as much as to say, that it makes no difference whither a Man enjoy the happiness of a Man or of a Beast;
cc vbz j p-acp pn31, r-crq vbz p-acp d c-acp pc-acp vvi, cst pn31 vvz dx n1 cs dt n1 vvi dt n1 pp-f dt n1 cc pp-f dt n1;
(21) sermon (DIV1)
607
Page 447
3961
that a Beast is as happy a Creature as a Man, a Worm as an Angel,
that a Beast is as happy a Creature as a Man, a Worm as an Angel,
cst dt n1 vbz a-acp j dt n1 p-acp dt n1, dt n1 p-acp dt n1,
(21) sermon (DIV1)
607
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3962
because it has what satisfies, and wants and desires no more.
Because it has what Satisfies, and Wants and Desires no more.
c-acp pn31 vhz q-crq vvz, cc vvz cc vvz av-dx av-dc.
(21) sermon (DIV1)
607
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3963
But however let us consider whether the pleasures of Sense can give perfect ease and satisfaction to a reasonable Soul;
But however let us Consider whither the pleasures of Sense can give perfect ease and satisfaction to a reasonable Soul;
p-acp a-acp vvb pno12 vvi cs dt n2 pp-f n1 vmb vvi j n1 cc n1 p-acp dt j n1;
(21) sermon (DIV1)
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3964
that they do not all Men find, and the reason why they cannot do it is very plain.
that they do not all Men find, and the reason why they cannot do it is very plain.
cst pns32 vdb xx d n2 vvi, cc dt n1 c-crq pns32 vmbx vdi pn31 vbz av j.
(21) sermon (DIV1)
607
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3965
The Pleasures of Sense cannot give perfect ease and satisfaction without a full, unconfined, and undisturbed Enjoyment,
The Pleasures of Sense cannot give perfect ease and satisfaction without a full, unconfined, and undisturbed Enjoyment,
dt n2 pp-f n1 vmbx vvi j n1 cc n1 p-acp dt j, j, cc j n1,
(21) sermon (DIV1)
608
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3966
and without such an Enjoyment as equals the Desire.
and without such an Enjoyment as equals the Desire.
cc p-acp d dt n1 c-acp vvz dt n1.
(21) sermon (DIV1)
608
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3967
As for the first, not to take notice how apt Men are to be disturbed in their Enjoyments from without, there is enough within the very Frame and Constitution of a Reasonable Soul do disturb them:
As for the First, not to take notice how apt Men Are to be disturbed in their Enjoyments from without, there is enough within the very Frame and Constitution of a Reasonable Soul do disturb them:
c-acp p-acp dt ord, xx pc-acp vvi n1 c-crq j n2 vbr pc-acp vbi vvn p-acp po32 n2 p-acp a-acp, pc-acp vbz av-d p-acp dt j n1 cc n1 pp-f dt j n1 vdb vvi pno32:
(21) sermon (DIV1)
609
Page 447
3968
For they find there a Natural Sense of the difference between Good and Evil, a Natural Modesty which makes them blush in secret at some infamous Vices,
For they find there a Natural Sense of the difference between Good and Evil, a Natural Modesty which makes them blush in secret At Some infamous Vices,
c-acp pns32 vvb a-acp dt j n1 pp-f dt n1 p-acp j cc j-jn, dt j n1 r-crq vvz pno32 vvi p-acp j-jn p-acp d j n2,
(21) sermon (DIV1)
609
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3969
and sours the Pleasures, and frequently interrupts the commission of them;
and source the Pleasures, and frequently interrupts the commission of them;
cc vvz dt n2, cc av-j vvz dt n1 pp-f pno32;
(21) sermon (DIV1)
609
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3970
a natural belief of a God, who is the Judge of the World, and the Avenger of all wickedness;
a natural belief of a God, who is the Judge of the World, and the Avenger of all wickedness;
dt j n1 pp-f dt np1, r-crq vbz dt n1 pp-f dt n1, cc dt n1 pp-f d n1;
(21) sermon (DIV1)
609
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3971
a strong perswasion, that they shall live after death, and be rewarded and punished according to their works:
a strong persuasion, that they shall live After death, and be rewarded and punished according to their works:
dt j n1, cst pns32 vmb vvi p-acp n1, cc vbi vvn cc vvn vvg p-acp po32 n2:
(21) sermon (DIV1)
609
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3972
I need not tell you, how uneasie such thoughts as these make the enjoyment of all sensual pleasures,
I need not tell you, how uneasy such thoughts as these make the enjoyment of all sensual pleasures,
pns11 vvb xx vvi pn22, c-crq j d n2 c-acp d vvb dt n1 pp-f d j n2,
(21) sermon (DIV1)
609
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3973
and an uneasy Happiness is a contradiction;
and an uneasy Happiness is a contradiction;
cc dt j n1 vbz dt n1;
(21) sermon (DIV1)
609
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3974
that if God intended Man for a Sensual Happiness, I must confess he is the worst contrived Creature in the world,
that if God intended Man for a Sensual Happiness, I must confess he is the worst contrived Creature in the world,
cst cs np1 vvd n1 p-acp dt j n1, pns11 vmb vvi pns31 vbz dt js j-vvn n1 p-acp dt n1,
(21) sermon (DIV1)
609
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3975
as if he were made by chance, not by a wise Creator; for the Principles of his nature disturb and contradict the enjoyment of his natural Happiness.
as if he were made by chance, not by a wise Creator; for the Principles of his nature disturb and contradict the enjoyment of his natural Happiness.
c-acp cs pns31 vbdr vvn p-acp n1, xx p-acp dt j n1; p-acp dt n2 pp-f po31 n1 vvi cc vvi dt n1 pp-f po31 j n1.
(21) sermon (DIV1)
609
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3976
Or whether you will call this Nature or Education, or what you please, there are very few Men, with the help of all the Wit and Philosophy of Atheists, can deliver themselves from this Belief, and from these Fears;
Or whither you will call this Nature or Education, or what you please, there Are very few Men, with the help of all the Wit and Philosophy of Atheists, can deliver themselves from this Belief, and from these Fears;
cc cs pn22 vmb vvi d n1 cc n1, cc r-crq pn22 vvb, pc-acp vbr av d n2, p-acp dt n1 pp-f d dt n1 cc n1 pp-f n2, vmb vvi px32 p-acp d n1, cc p-acp d n2;
(21) sermon (DIV1)
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3977
and much fewer do it, than pretend to do so;
and much fewer do it, than pretend to do so;
cc d d vdb pn31, cs vvb pc-acp vdi av;
(21) sermon (DIV1)
609
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3978
and therefore there are very few who have an easy and undisturb'd Enjoyment of Sensual Pleasures, that is, who are easy and happy in them,
and Therefore there Are very few who have an easy and undisturbed Enjoyment of Sensual Pleasures, that is, who Are easy and happy in them,
cc av a-acp vbr av d r-crq vhb dt j cc j n1 pp-f j n2, cst vbz, r-crq vbr j cc j p-acp pno32,
(21) sermon (DIV1)
609
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3979
unless to sin with Fear, with Shame, with Guilty Remorse, with frightful Presages of judgment, be an easy and undisturb'd Enjoyment.
unless to sin with fear, with Shame, with Guilty Remorse, with frightful Presages of judgement, be an easy and undisturbed Enjoyment.
cs pc-acp vvi p-acp n1, p-acp n1, p-acp j n1, p-acp j n2 pp-f n1, vbb dt j cc j n1.
(21) sermon (DIV1)
609
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3980
As for the Second it is very plain, that the Enjoyment of Sensual Pleasures can never answer the vast and boundless Desires of Happiness in Humane Nature;
As for the Second it is very plain, that the Enjoyment of Sensual Pleasures can never answer the vast and boundless Desires of Happiness in Humane Nature;
p-acp p-acp dt ord pn31 vbz av j, cst dt n1 pp-f j n2 vmb av-x vvi dt j cc j n2 pp-f n1 p-acp j n1;
(21) sermon (DIV1)
610
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3981
a reasonable and intelligent Being has no other bounds to its Desires of Happiness, but the most perfect and perpetual Enjoyment,
a reasonable and intelligent Being has no other bounds to its Desires of Happiness, but the most perfect and perpetual Enjoyment,
dt j cc j vbg vhz dx j-jn n2 p-acp po31 n2 pp-f n1, cc-acp dt av-ds j cc j n1,
(21) sermon (DIV1)
610
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3982
whereas Sensual Pleasures besides all other Disappointments, must wait the Returns of Strength and Appetite and Objects,
whereas Sensual Pleasures beside all other Disappointments, must wait the Returns of Strength and Appetite and Objects,
cs j n2 p-acp d j-jn n2, vmb vvi dt vvz pp-f n1 cc n1 cc n2,
(21) sermon (DIV1)
610
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3983
and therefore cannot always be had, or cannot always please.
and Therefore cannot always be had, or cannot always please.
cc av vmbx av vbi vhn, cc vmbx av vvi.
(21) sermon (DIV1)
610
Page 449
3984
Sensual Pleasures can never be the Happiness of any Creature, which has any higher Principle then Appetite,
Sensual Pleasures can never be the Happiness of any Creature, which has any higher Principle then Appetite,
j n2 vmb av-x vbi dt n1 pp-f d n1, r-crq vhz d jc n1 cs n1,
(21) sermon (DIV1)
610
Page 449
3985
for Appetite is the utmost bounds of Sensual Enjoyments;
for Appetite is the utmost bounds of Sensual Enjoyments;
p-acp n1 vbz dt j n2 pp-f j n2;
(21) sermon (DIV1)
610
Page 449
3986
but when Knowledge serves instead of Appetite, as it must do in Reasonable Creatures, it creates such Desires as no Appetites can answer:
but when Knowledge serves instead of Appetite, as it must do in Reasonable Creatures, it creates such Desires as no Appetites can answer:
cc-acp q-crq n1 vvz av pp-f n1, c-acp pn31 vmb vdi p-acp j n2, pn31 vvz d n2 c-acp dx n2 vmb vvi:
(21) sermon (DIV1)
610
Page 449
3987
This makes Sensual Men so insatiable in their Desires of Pleasure, though Bruit Beasts know their Measures,
This makes Sensual Men so insatiable in their Desires of Pleasure, though Bruit Beasts know their Measures,
d vvz j n2 av j p-acp po32 n2 pp-f n1, cs n1 n2 vvb po32 n2,
(21) sermon (DIV1)
610
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3988
because they misplace their Natural Desires of Happiness, which are boundless and infinite upon Sensual Pleasures, which are limited and confined:
Because they misplace their Natural Desires of Happiness, which Are boundless and infinite upon Sensual Pleasures, which Are limited and confined:
c-acp pns32 vvb po32 j n2 pp-f n1, r-crq vbr j cc j p-acp j n2, r-crq vbr vvn cc vvn:
(21) sermon (DIV1)
610
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3989
and what Disapointments and Distractions must this create, when there is no proportion between the Desire and the Object, besides those Sensible Mischiefs of it, which do not much contribute to their Happiness.
and what Disappointments and Distractions must this create, when there is no proportion between the Desire and the Object, beside those Sensible Mischiefs of it, which do not much contribute to their Happiness.
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For when Desire forces an Appetite, beyond the Strength of Nature, and the Natural End and Use of such Pleasures, it impairs their Health, weakens their Bodies, shortens their Lives,
For when Desire forces an Appetite, beyond the Strength of Nature, and the Natural End and Use of such Pleasures, it impairs their Health, weakens their Bodies, shortens their Lives,
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or makes them miserable, which are the common Rewards of Intemperance and Lust. These Beasts, who are governed by Appetite, know nothing of;
or makes them miserable, which Are the Common Rewards of Intemperance and Lust. These Beasts, who Are governed by Appetite, know nothing of;
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Sense is their Happiness, and Appetite is the Measure of their Enjoyment, and Sensual Pleasures can fill and satisfie a meer Sensual Appetite;
Sense is their Happiness, and Appetite is the Measure of their Enjoyment, and Sensual Pleasures can fill and satisfy a mere Sensual Appetite;
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but when knowledge is both the Reason and the Measure of our Desires, Sensual Pleasures can never fill such Desires;
but when knowledge is both the Reason and the Measure of our Desires, Sensual Pleasures can never fill such Desires;
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for we know more than Nature it self can enjoy, and yet when we place our highest Happiness in it, must desire all we know;
for we know more than Nature it self can enjoy, and yet when we place our highest Happiness in it, must desire all we know;
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and as long as we know, which is longer than we can enjoy:
and as long as we know, which is longer than we can enjoy:
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This proves that nothing can be the Happiness of a knowing and reasonable Creature, but Intellectuall Pleasures, where Knowledge is Enjoyment,
This Proves that nothing can be the Happiness of a knowing and reasonable Creature, but Intellectual Pleasures, where Knowledge is Enjoyment,
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and then Enjoyment will equal Knowledge and Desire;
and then Enjoyment will equal Knowledge and Desire;
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but when Knowledge and Enjoyment are two Things, they may be parted, and may be unequal;
but when Knowledge and Enjoyment Are two Things, they may be parted, and may be unequal;
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and such a Creature cannot be compleatly happy.
and such a Creature cannot be completely happy.
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2dly, All Men who believe, that there is a God, must confess, that it is very foolish and very wicked to love our Selves in opposition to God.2dly, All Men who believe, that there is a God, must confess, that it is very foolish and very wicked to love our Selves in opposition to God.
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Is it possible for a Reasonable Creature to be happy, who separates himself from God? the World may much better subsist without the Sun;
Is it possible for a Reasonable Creature to be happy, who separates himself from God? the World may much better subsist without the Sun;
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for God is the Life of a Reasonable Soul, the brightest Object of our Minds, Eternal Truth and Wisdom;
for God is the Life of a Reasonable Soul, the Brightest Object of our Minds, Eternal Truth and Wisdom;
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there is nothing worth knowing without God;
there is nothing worth knowing without God;
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for to contemplate his Wisdom and Goodness and Power in all Things, is that which gives a relish to all other Knowledge.
for to contemplate his Wisdom and goodness and Power in all Things, is that which gives a relish to all other Knowledge.
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In him we live, move, and have our Being; In him we live, move, and have our Being;
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no Wise Man would be contented to live in a World which has not a God to govern it,
no Wise Man would be contented to live in a World which has not a God to govern it,
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nor to live any longer in it than he can trust to, and depend on his Protection;
nor to live any longer in it than he can trust to, and depend on his Protection;
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and is it then the way to be happy to divide our Selves from God? can any Man chuse better for himself,
and is it then the Way to be happy to divide our Selves from God? can any Man choose better for himself,
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than God can? do we know our Selves so well as he that made us;
than God can? do we know our Selves so well as he that made us;
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does not God know what Happiness he hath made us for? or does he envy us the Happiness for which he made us? Why then did he make us for such a Happiness? so impious is it to think, that God has forbid us any thing which is our true Happiness.
does not God know what Happiness he hath made us for? or does he envy us the Happiness for which he made us? Why then did he make us for such a Happiness? so impious is it to think, that God has forbid us any thing which is our true Happiness.
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So vain is it to hope, to make our selves happy in contradiction to the Will and Laws of God.
So vain is it to hope, to make our selves happy in contradiction to the Will and Laws of God.
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No Man thinks honourably of God, who does not believe, that his Laws are the most infallible Methods of our Happiness,
No Man thinks honourably of God, who does not believe, that his Laws Are the most infallible Methods of our Happiness,
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as well as the Tryal of our Subjection and Obedience; and he who does so, can never think of making himself happy by disobeying God.
as well as the Trial of our Subjection and obedience; and he who does so, can never think of making himself happy by disobeying God.
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But supposing it were otherwise, is it not perfect Distraction to oppose our selves against God? Can we make our selves happy whether he will or no? Are we a fit Match for infinite Power? Can we resist his Almighty Arm? How easily can he look us into Misery and Confusion? And does it not become us to submit to him,
But supposing it were otherwise, is it not perfect Distraction to oppose our selves against God? Can we make our selves happy whither he will or no? are we a fit Match for infinite Power? Can we resist his Almighty Arm? How Easily can he look us into Misery and Confusion? And does it not become us to submit to him,
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and rather chuse to obey his Will than to suffer his Vengeance? This is the Natural State of a Creature, to live in subjection to his Maker and Sovereign Lord, to receive Laws from him,
and rather choose to obey his Will than to suffer his Vengeance? This is the Natural State of a Creature, to live in subjection to his Maker and Sovereign Lord, to receive Laws from him,
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and to give up himself without any reserve to his Government and Disposal, and therefore this is the Natural Method of our Happiness too.
and to give up himself without any reserve to his Government and Disposal, and Therefore this is the Natural Method of our Happiness too.
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3dly, As for the Third Notion of Self-love, to love our selves in opposition to the Love of Men, to divide our selves from the rest of Mankind,3dly, As for the Third Notion of Self-love, to love our selves in opposition to the Love of Men, to divide our selves from the rest of Mankind,
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and to carry on a Separate Interest, to which, as far as we are able, we make all other Interests give place.
and to carry on a Separate Interest, to which, as Far as we Are able, we make all other Interests give place.
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This is so hateful a Temper, that the very naming of it, is enough to expose it.
This is so hateful a Temper, that the very naming of it, is enough to expose it.
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No Man dares to undertake its Defence;
No Man dares to undertake its Defence;
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those who are most guilty of it dare not own it, but disguise it with some more popular Appearances.
those who Are most guilty of it Dare not own it, but disguise it with Some more popular Appearances.
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A great and generous Mind that is concerned for all the World, that does all the good it can, that is ready to sacrifice his private Ease, Satisfactions and Fortunes,
A great and generous Mind that is concerned for all the World, that does all the good it can, that is ready to sacrifice his private Ease, Satisfactions and Fortune's,
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nay Life it self, to serve his Country, or to cleanse the World of Monsters, is the Darling and Favorite of Mankind;
nay Life it self, to serve his Country, or to cleanse the World of Monsters, is the Darling and Favourite of Mankind;
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he is loved, he is reverenced of all, as a common Friend of Humane Nature and Humane Societies.
he is loved, he is reverenced of all, as a Common Friend of Humane Nature and Humane Societies.
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But a Man who loves no body but himself, is a universal Enemy, and all Men ought to have a Care of him,
But a Man who loves no body but himself, is a universal Enemy, and all Men ought to have a Care of him,
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and all Men will despise and abhor him, when they know him:
and all Men will despise and abhor him, when they know him:
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These Self-lovers themselves, when they see their own Picture in another Face, will spit at it;
These Self-lovers themselves, when they see their own Picture in Another Face, will spit At it;
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for those who love no body but themselves, yet desire that all Men should love them,
for those who love no body but themselves, yet desire that all Men should love them,
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and be very tender of their Concernments, though they value no bodies Interest and Happiness but their own.
and be very tender of their Concernments, though they valve no bodies Interest and Happiness but their own.
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But though this Self-love be universally condemned, yet it is too universally practised, and therefore I shall briefly shew,
But though this Self-love be universally condemned, yet it is too universally practised, and Therefore I shall briefly show,
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how impossible it is, that this Self-love, which divides us from the rest of Mankind, should make us happy.
how impossible it is, that this Self-love, which divides us from the rest of Mankind, should make us happy.
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The Principles of Humane Nature, make the Exercise of it very uneasy, and that can never be our Happiness, which is a Force and Violence to Nature.
The Principles of Humane Nature, make the Exercise of it very uneasy, and that can never be our Happiness, which is a Force and Violence to Nature.
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We feel a Natural Compassion for the sufferings of Mankind, especially of Innocent Men, who have not deserved it;
We feel a Natural Compassion for the sufferings of Mankind, especially of Innocent Men, who have not deserved it;
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and as well as any Man loves himself; this makes it very painful to serve his own Interest by doing injury to others.
and as well as any Man loves himself; this makes it very painful to serve his own Interest by doing injury to Others.
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One of the first Principles of Morality, which all Men confess to be highly reasonable, is to do to other Men, what we desire they should do to us, which is the Fundamental Maxim both of Justice and Charity,
One of the First Principles of Morality, which all Men confess to be highly reasonable, is to do to other Men, what we desire they should do to us, which is the Fundamental Maxim both of justice and Charity,
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and in other Words, is to love all Men as our selves, and no Man can violate this Law, that is, no Man can love himself in opposition to the rest of Mankind, without falling under the Censures and Reproaches of his own Mind, which is no happy State.
and in other Words, is to love all Men as our selves, and no Man can violate this Law, that is, no Man can love himself in opposition to the rest of Mankind, without falling under the Censures and Reproaches of his own Mind, which is no happy State.
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One of the Divinest Pleasures of Humane Nature is to do good;
One of the Divinest Pleasures of Humane Nature is to do good;
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this I take to be the great Advantage and Glory of Riches and Power, that it makes Men Publick Patrons,
this I take to be the great Advantage and Glory of Riches and Power, that it makes Men Public Patrons,
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and Tutelar Angels to their fellow Creatures, which is the nearest Resemblance of the Perfection and Happiness of God,
and Tutelar Angels to their fellow Creatures, which is the nearest Resemblance of the Perfection and Happiness of God,
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and in the Pagan World made Gods of Men:
and in the Pagan World made God's of Men:
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But Self-love knows nothing of this Happiness, but destroys not only the Sense, but the Notion of it.
But Self-love knows nothing of this Happiness, but Destroys not only the Sense, but the Notion of it.
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But to set aside other Considerations, Mankind will not suffer a Man to make himself Easie and Happy by Self-love: When he is known, they combine against him,
But to Set aside other Considerations, Mankind will not suffer a Man to make himself Easy and Happy by Self-love: When he is known, they combine against him,
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as a common Enemy, they load him with Infamy and Reproach, they strip him of his ill-gotten Riches, and severely revenge his Injuries:
as a Common Enemy, they load him with Infamy and Reproach, they strip him of his ill-gotten Riches, and severely revenge his Injuries:
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this is the great End of Humane Government, and the proper use of the Rods and Axes of Princes, to restrain and govern Self-love, and to punish the outrages it commits. —
this is the great End of Humane Government, and the proper use of the Rods and Axes of Princes, to restrain and govern Self-love, and to Punish the outrages it commits. —
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This is enough to satisfie us of the Folly, and Unreasonableness of this Principle, and how impossible it is, that Self-love should make any Man happy.
This is enough to satisfy us of the Folly, and Unreasonableness of this Principle, and how impossible it is, that Self-love should make any Man happy.
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I will add but one Argument more to disswade you from it, that this Self-love can never enter into Heaven.
I will add but one Argument more to dissuade you from it, that this Self-love can never enter into Heaven.
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That is a Holy Place, a Spiritual State, wherein nothing can enter that is Unclean;
That is a Holy Place, a Spiritual State, wherein nothing can enter that is Unclean;
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Flesh and Blood, whether a fleshly Carnal Mind, or an Earthly Body, cannot inherit the Kingdom of God.
Flesh and Blood, whither a fleshly Carnal Mind, or an Earthly Body, cannot inherit the Kingdom of God.
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There God is all in all, there is Universal Love among all those blessed Inhabitants, and therefore there can be nothing of Self.
There God is all in all, there is Universal Love among all those blessed Inhabitants, and Therefore there can be nothing of Self.
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O that blessed Place, where there is perfect Unity and Harmony of Souls, no Parties and Factions, no Emulations and Jealousies, no Private Interests, no Rivals;
O that blessed Place, where there is perfect Unity and Harmony of Souls, no Parties and Factions, no Emulations and Jealousies, no Private Interests, no Rivals;
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where all center in God, and embrace each other, and mingle Flames, and feel and rejoyce in each others Happiness:
where all centre in God, and embrace each other, and mingle Flames, and feel and rejoice in each Others Happiness:
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To which Blessed Place, God of his infinite Mercy bring us all through our Lord Iesus Christ: To which Blessed Place, God of his infinite Mercy bring us all through our Lord Iesus christ:
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To whom, with the Father and the Holy Ghost be Honour, Glory, and Power, now and for ever. Amen.To whom, with the Father and the Holy Ghost be Honour, Glory, and Power, now and for ever. Amen.
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SERMON XVI. Preached at the Temple Church. 2 Cor. iv: ver. 18.
SERMON XVI. Preached At the Temple Church. 2 Cor. iv: for. 18.
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While we look not at the things which are seen, but at the things which are not seen:
While we look not At the things which Are seen, but At the things which Are not seen:
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For the things which are seen, are temporal, but the things which are not seen are eternal.
For the things which Are seen, Are temporal, but the things which Are not seen Are Eternal.
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THIS is the Principle of that true greatness of Mind, which appeared in the Apostles and Primitive Christians,
THIS is the Principle of that true greatness of Mind, which appeared in the Apostles and Primitive Christians,
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and enabled them to do that which the Pagan Philosophy boasted of without doing, viz. to contemn the World,
and enabled them to do that which the Pagan Philosophy boasted of without doing, viz. to contemn the World,
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and to live above its Hopes and Fears, to bear the Miseries of Life, and to despise the Pleasures of it, to suffer Shame and Reproach,
and to live above its Hope's and Fears, to bear the Misery's of Life, and to despise the Pleasures of it, to suffer Shame and Reproach,
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and the loss of all Things, and Death it self, made as terrible, as Pain could make it, not only without Fear, but with Joy and Triumph.
and the loss of all Things, and Death it self, made as terrible, as Pain could make it, not only without fear, but with Joy and Triumph.
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For which Cause saith the Apostle, we faint not, but though our outward man perish, yet the inward man is renewed day by day;
For which Cause Says the Apostle, we faint not, but though our outward man perish, yet the inward man is renewed day by day;
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for our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory:
for our Light affliction, which is but for a moment, works for us a Far more exceeding and Eternal weight of glory:
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while we look not at the things which are seen, but at the things which are not seen:
while we look not At the things which Are seen, but At the things which Are not seen:
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for the things which are seen, are temporal, but the things which are not seen are eternal. for the things which Are seen, Are temporal, but the things which Are not seen Are Eternal.
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By the Things which are seen, is meant, all the Good and all the Evil things of this Life;
By the Things which Are seen, is meant, all the Good and all the Evil things of this Life;
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by the things which are not seen, all the Happiness and Miseries of the Life to come.
by the things which Are not seen, all the Happiness and Misery's of the Life to come.
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But is not this a very strange Choice, to prefer what is absent and unseen,
But is not this a very strange Choice, to prefer what is absent and unseen,
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before what is present and sensible? To be unconcerned about the Happiness or Miseries of this Life,
before what is present and sensible? To be unconcerned about the Happiness or Misery's of this Life,
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and to live upon unseen Hopes and Fears? No sai• … 〈 ◊ 〉 Apostle, We have all the reaso• … 〈 ◊ 〉 world to do so,
and to live upon unseen Hope's and Fears? No sai• … 〈 ◊ 〉 Apostle, We have all the reaso• … 〈 ◊ 〉 world to do so,
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because seen thing• … • … re but temporal, and unseen things are eternal: This World will last but a little while, the Fashion of this World passeth away,
Because seen thing• … • … re but temporal, and unseen things Are Eternal: This World will last but a little while, the Fashion of this World passes away,
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but the World to come will have no end;
but the World to come will have no end;
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and this makes such a difference between seen and unseen Things, that there can be no reasonable Competition,
and this makes such a difference between seen and unseen Things, that there can be no reasonable Competition,
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as there is no Comparison between them. So that in speaking to these Words, there are two things distinctly to be considered.
as there is no Comparison between them. So that in speaking to these Words, there Are two things distinctly to be considered.
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1. The Reasonableness of this Principle of looking to unseen Things, or of living by Faith,
1. The Reasonableness of this Principle of looking to unseen Things, or of living by Faith,
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for it is Faith alone, that can give us a View of the invisible World. And,
for it is Faith alone, that can give us a View of the invisible World. And,
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2. The Reasonableness of this Choice, in preferring unseen before seen Things, because, the things which are seen are temporal,
2. The Reasonableness of this Choice, in preferring unseen before seen Things, Because, the things which Are seen Are temporal,
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but the things which are not seen are eternal. but the things which Are not seen Are Eternal.
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1. The Reasonableness of this Christian Principle of Action, of looking at unseen things, or living by Faith.
1. The Reasonableness of this Christian Principle of Actium, of looking At unseen things, or living by Faith.
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Some unthinking Men are apt to make a Jest of believing;
some unthinking Men Are apt to make a Jest of believing;
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if you have any natural Reasons, or sensible Demonstrations, they will hearken to you, but Faith is below a man of Wit and Philosophy;
if you have any natural Reasons, or sensible Demonstrations, they will harken to you, but Faith is below a man of Wit and Philosophy;
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who knows how many Cheats and Impostors there have been in the World:
who knows how many Cheats and Impostors there have been in the World:
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But such men little consider, how necessary Faith is in Humane Life, that they themselves in a thousand Cases, have no other Principle to act upon in the greatest Concernments of this Life,
But such men little Consider, how necessary Faith is in Humane Life, that they themselves in a thousand Cases, have no other Principle to act upon in the greatest Concernments of this Life,
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and that upon much less evidence than we have for another World.
and that upon much less evidence than we have for Another World.
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There are but three ways of knowing any thing, Sense, or Reason, or Faith, which last extends further,
There Are but three ways of knowing any thing, Sense, or Reason, or Faith, which last extends further,
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and has a more universal Influence upon the Government of our Lives, than either Sense or Reason.
and has a more universal Influence upon the Government of our Lives, than either Sense or Reason.
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Our whole Conversation with Mankind is resolved into Believing, into a Civil, Historical, or Political Faith;
Our Whole Conversation with Mankind is resolved into Believing, into a Civil, Historical, or Political Faith;
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all humane Commerce and Intercourse is founded on it, and there are very few Actions of our Lives, that can be performed without it;
all humane Commerce and Intercourse is founded on it, and there Are very few Actions of our Lives, that can be performed without it;
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that he who will not believe must not live in this World.
that he who will not believe must not live in this World.
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And is it not absurd and ridiculous then to laugh at believing? when they might as well laugh Sense and Reason out of the World,
And is it not absurd and ridiculous then to laugh At believing? when they might as well laugh Sense and Reason out of the World,
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and live as well without them.
and live as well without them.
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Now if we must live by Faith in this World, if we must believe, and must trust one another,
Now if we must live by Faith in this World, if we must believe, and must trust one Another,
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if we must depend on Mens Word, or Oath, or Friendship, or Honesty, though we can have no natural Certainty or Demonstration of Moral Causes, what reason can there be to banish Faith out of Religion, which is of such absolute necessity in all the other Concernments of Life? One would think there should be less need of Faith for this World,
if we must depend on Men's Word, or Oath, or Friendship, or Honesty, though we can have no natural Certainty or Demonstration of Moral Causes, what reason can there be to banish Faith out of Religion, which is of such absolute necessity in all the other Concernments of Life? One would think there should be less need of Faith for this World,
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than for the next, which is an invisible State, and can be certainly known only by Revelation;
than for the next, which is an invisible State, and can be Certainly known only by Revelation;
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and if Faith be ever reasonable, it is most reasonable where it is most necessary, where there is no other means of knowledge.
and if Faith be ever reasonable, it is most reasonable where it is most necessary, where there is no other means of knowledge.
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This is enough to shew you, how little those Men understand themselves, who ridicule Faith, which is to ridicule Humane Nature and all Humane Conversation.
This is enough to show you, how little those Men understand themselves, who ridicule Faith, which is to ridicule Humane Nature and all Humane Conversation.
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If we may, if we must believe, if we cannot live without believing, it must make a man contemptible to talk against all Faith, which is an Essential part of Humane Knowledge,
If we may, if we must believe, if we cannot live without believing, it must make a man contemptible to talk against all Faith, which is an Essential part of Humane Knowledge,
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and a necessary Principle of Moral Prudence.
and a necessary Principle of Moral Prudence.
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Some Men are so afraid of being thought easy and credulous, that they run into the other Extream,
some Men Are so afraid of being Thought easy and credulous, that they run into the other Extreme,
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and will believe nothing, at least nothing concerning another World:
and will believe nothing, At least nothing Concerning Another World:
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And think Infidelity must needs be a Mark of Wit and Understanding, because it is directly opposite to Credulity, which is a Mark of Folly;
And think Infidelity must needs be a Mark of Wit and Understanding, Because it is directly opposite to Credulity, which is a Mark of Folly;
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and by the same Rule Covetousness must be a Virtue, because it is the opposite Extream to Prodigality.
and by the same Rule Covetousness must be a Virtue, Because it is the opposite Extreme to Prodigality.
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Credulity and Infidelity both argue the same weakness of Judgment;
Credulity and Infidelity both argue the same weakness of Judgement;
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for it is as great want of Judgment, not to believe upon sufficient Evidence, as to believe without it;
for it is as great want of Judgement, not to believe upon sufficient Evidence, as to believe without it;
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but Credulity is the most pardonable, because it is the better natured Fault, and argues the better Temper of Mind.
but Credulity is the most pardonable, Because it is the better natured Fault, and argues the better Temper of Mind.
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A credulous Man believes too well of Mankind, and therefore is apt to trust them too soon;
A credulous Man believes too well of Mankind, and Therefore is apt to trust them too soon;
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or he is very religiously inclined, and that disposes him to believe all religious Tales:
or he is very religiously inclined, and that disposes him to believe all religious Tales:
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But an Infidel distrusts all Mankind, and fears or hates all Religion, and therefore will believe nothing:
But an Infidel distrusts all Mankind, and fears or hates all Religion, and Therefore will believe nothing:
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That of all the Men in the World, I would least trust my self with an Infidel;
That of all the Men in the World, I would least trust my self with an Infidel;
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for those who distrust all Mankind, and hate God, know some Reason why they should do it,
for those who distrust all Mankind, and hate God, know Some Reason why they should do it,
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and they must find it in themselves.
and they must find it in themselves.
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Now if Faith be a reasonable Principle of Action, if we may have such Moral Evidence of Things, which we cannot demonstrate,
Now if Faith be a reasonable Principle of Actium, if we may have such Moral Evidence of Things, which we cannot demonstrate,
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as a wise and cautious Man may and ought to rely on, and which no wise Man will contradict, or act against;
as a wise and cautious Man may and ought to rely on, and which not wise Man will contradict, or act against;
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why should not the same Evidence satisfie us, with reference to another World? If you would scorn a Man, who should reject Caesar 's Commentaries,
why should not the same Evidence satisfy us, with Referente to Another World? If you would scorn a Man, who should reject Caesar is Commentaries,
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or any other approved Writings, against the Faith of all History;
or any other approved Writings, against the Faith of all History;
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Why does it not deserve as much scorn to reject the History of the Gospel, which is the best attested History in the World? If it be reasonable to believe, is it not very unreasonable to demand any other Evidence than what belongs to Faith? To demand the Evidence of Sense,
Why does it not deserve as much scorn to reject the History of the Gospel, which is the best attested History in the World? If it be reasonable to believe, is it not very unreasonable to demand any other Evidence than what belongs to Faith? To demand the Evidence of Sense,
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or Demonstration, for pure matters of Faith? When we have all the Evidence of Faith, all the Evidence, which a wise Man would ask for the Proof of any thing, which he did not and cannot see;
or Demonstration, for pure matters of Faith? When we have all the Evidence of Faith, all the Evidence, which a wise Man would ask for the Proof of any thing, which he did not and cannot see;
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to demand more, is to reject Faith it self, and to condemn all Mankind of Credulity, who believe any thing.
to demand more, is to reject Faith it self, and to condemn all Mankind of Credulity, who believe any thing.
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And indeed, whoever considers what kind of Objections, Infidels urge against Christianity, will find, that they all tend either to downright Scepticism,
And indeed, whoever considers what kind of Objections, Infidels urge against Christianity, will find, that they all tend either to downright Scepticism,
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or to reject all the Evidence of Faith, as unfit for a wise Man to act on, which overthrows all Humane as well as Divine Faith.
or to reject all the Evidence of Faith, as unfit for a wise Man to act on, which overthrows all Humane as well as Divine Faith.
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I know there are some, who think it reasonable to demand much greater Evidence for another World,
I know there Are Some, who think it reasonable to demand much greater Evidence for Another World,
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than what may satisfie a wise Man in the Affairs and Concernments of this Life:
than what may satisfy a wise Man in the Affairs and Concernments of this Life:
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And thanks be to God, we have greater Evidence and Certainty of Faith for another World,
And thanks be to God, we have greater Evidence and Certainty of Faith for Another World,
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than we have for most of the Concernments of this Life, in which we must act by Faith, and Moral Evidence;
than we have for most of the Concernments of this Life, in which we must act by Faith, and Moral Evidence;
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as much greater, as a Divine Faith is more certain than Human Faith:
as much greater, as a Divine Faith is more certain than Human Faith:
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But it is not reasonable to demand any other kind of Evidence for the next World,
But it is not reasonable to demand any other kind of Evidence for the next World,
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than the Evidence of Faith, because we can have no other Evidence for unseen things, and if we have the highest Evidence that Faith can give us, it is not reasonable to ask more.
than the Evidence of Faith, Because we can have no other Evidence for unseen things, and if we have the highest Evidence that Faith can give us, it is not reasonable to ask more.
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But yet, why should not that Evidence satisfie us for another World, which in a thousand Cases satisfies us in this? What Excuse can we make for our Infidelity,
But yet, why should not that Evidence satisfy us for Another World, which in a thousand Cases Satisfies us in this? What Excuse can we make for our Infidelity,
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if God give us such Evidence for another World, as wise Men think sufficient to act on in this? Their Reasons for this have so little appearance of Sense, that they may look like Abuses,
if God give us such Evidence for Another World, as wise Men think sufficient to act on in this? Their Reasons for this have so little appearance of Sense, that they may look like Abuses,
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and yet they are the best, and the only Reasons they can give.
and yet they Are the best, and the only Reasons they can give.
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1. That they are forced in many Cases to act upon Faith and Hope, and trust in this World,
1. That they Are forced in many Cases to act upon Faith and Hope, and trust in this World,
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because in many Things, they can have no better Evidence, and yet are under a necessity of acting,
Because in many Things, they can have no better Evidence, and yet Are under a necessity of acting,
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and choosing one Thing or other, if they will live in the World:
and choosing one Thing or other, if they will live in the World:
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But they are under no necessity of believing any Religion, and therefore may demand such Evidence,
But they Are under no necessity of believing any Religion, and Therefore may demand such Evidence,
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as will force an Assent, and leave no possibility of a Mistake or Deceit.
as will force an Assent, and leave no possibility of a Mistake or Deceit.
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For why should they believe any thing, which they are not absolutely certain of, when they need not believe it unless they will.
For why should they believe any thing, which they Are not absolutely certain of, when they need not believe it unless they will.
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Now both parts of this Answer are very faulty.
Now both parts of this Answer Are very faulty.
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Wise Men do not act upon Moral Evidence, and the Assurances of human Faith, meerly because they can have no better,
Wise Men do not act upon Moral Evidence, and the Assurances of human Faith, merely Because they can have no better,
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but because they think this sufficient, and to be a wise and reasonable Principle of Action;
but Because they think this sufficient, and to be a wise and reasonable Principle of Actium;
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and therefore they act with great security, where they have no other Evidence, and are under no necessity one way nor other, did they not think it wise and safe and prudent;
and Therefore they act with great security, where they have no other Evidence, and Are under no necessity one Way nor other, did they not think it wise and safe and prudent;
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which shews, what the Sense of the wisest part of Mankind is concerning the Evidence of Faith.
which shows, what the Sense of the Wisest part of Mankind is Concerning the Evidence of Faith.
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And yet it is much stranger, that any Man, who ever heard of another World, and of Heaven and Hell, can think it indifferent, whether he believe it or not.
And yet it is much stranger, that any Man, who ever herd of Another World, and of Heaven and Hell, can think it indifferent, whither he believe it or not.
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He must either believe, or disbelieve it, and the Consequence either way is of infinite Concernment.
He must either believe, or disbelieve it, and the Consequence either Way is of infinite Concernment.
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They have a mighty Mastery over themselves, if they can believe, and disbelieve what they will;
They have a mighty Mastery over themselves, if they can believe, and disbelieve what they will;
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there are such degrees of Evidence, even of Moral Evidence, as wise men can't resist, and I think, that makes Faith necessary, if we believe like Men.
there Are such Degrees of Evidence, even of Moral Evidence, as wise men can't resist, and I think, that makes Faith necessary, if we believe like Men.
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But when we read in the Gospel, he that believes shall be saved, and he that believes not shall be damned, this lays a terrible necessity upon us;
But when we read in the Gospel, he that believes shall be saved, and he that believes not shall be damned, this lays a terrible necessity upon us;
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for if the Gospel be true, and we continue Infidels, we must perish for ever:
for if the Gospel be true, and we continue Infidels, we must perish for ever:
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And if necessity will justifie our believing and acting upon reasonable Moral Evidence, though we have not the Evidence of Sense or Natural Demonstrations, those who do not think Eternal Happiness or Misery to be necessity enough, let them find a greater if they can.
And if necessity will justify our believing and acting upon reasonable Moral Evidence, though we have not the Evidence of Sense or Natural Demonstrations, those who do not think Eternal Happiness or Misery to be necessity enough, let them find a greater if they can.
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2. Another Pretence is, that the vast difference between this World and the next, if there be another World, requires a very different degree of Evidence.
2. another Pretence is, that the vast difference between this World and the next, if there be Another World, requires a very different degree of Evidence.
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The Things of this World are of such little Consequence, that they may better venture, though they should be deceived:
The Things of this World Are of such little Consequence, that they may better venture, though they should be deceived:
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But Religion is of Eternal Importance, and therefore it concerns them not to be too credulous in such matters.
But Religion is of Eternal Importance, and Therefore it concerns them not to be too credulous in such matters.
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Now though there is a vast difference between this World and the next, I cannot bear, that Men who believe no other World, should make this difference;
Now though there is a vast difference between this World and the next, I cannot bear, that Men who believe no other World, should make this difference;
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for if this Life be all that they expect, no Man can ever venture more than all,
for if this Life be all that they expect, no Man can ever venture more than all,
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whether it be Time or Eternity;
whither it be Time or Eternity;
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and if they will venture their temporal All, upon the Evidence of Faith, why is it unreasonable to venture our Eternal All upon it,
and if they will venture their temporal All, upon the Evidence of Faith, why is it unreasonable to venture our Eternal All upon it,
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when we can have, and indeed need no better Evidence. But this very Consideration of the vast difference between Time and Eternity, turns upon themselves,
when we can have, and indeed need no better Evidence. But this very Consideration of the vast difference between Time and Eternity, turns upon themselves,
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and makes it wise and reasonable to act upon much less Evidence, than we have for the other World.
and makes it wise and reasonable to act upon much less Evidence, than we have for the other World.
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For in Matters of such vast importance, as every thing is that is Eternal, it concerns us always to be on the surest side where we venture least,
For in Matters of such vast importance, as every thing is that is Eternal, it concerns us always to be on the Surest side where we venture least,
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if it should happen that we are mistaken.
if it should happen that we Are mistaken.
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And let any Man consider, which is the surest side, to believe, or to disbelieve Christianity, and a future State;
And let any Man Consider, which is the Surest side, to believe, or to disbelieve Christianity, and a future State;
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If Christianity be true, and there be an Eternal State of Rewards and Punishments in the next Life,
If Christianity be true, and there be an Eternal State of Rewards and Punishments in the next Life,
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if we disbelieve it, we are miserable for ever;
if we disbelieve it, we Are miserable for ever;
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but if we do believe it, and it should not prove true, we loose nothing by it but the transient Pleasures of Sin,
but if we do believe it, and it should not prove true, we lose nothing by it but the Transient Pleasures of since,
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and instead of them, have all the present Ease and Satisfaction of Vertue and great Hopes;
and instead of them, have all the present Ease and Satisfaction of Virtue and great Hope's;
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and those who have tried both will tell you, that the Pleasures of Virtue far exceed the Pleasures of Sin,
and those who have tried both will tell you, that the Pleasures of Virtue Far exceed the Pleasures of since,
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and that the Hope and Expectation of Immortal Life does more ravish and transport, than the Possession of this World can do.
and that the Hope and Expectation of Immortal Life does more ravish and transport, than the Possession of this World can do.
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The truth is, the Eternal Miseries of the next World are so very terrible, that no wise Man would run the least Hazard of them,
The truth is, the Eternal Misery's of the next World Are so very terrible, that no wise Man would run the least Hazard of them,
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but instead of demanding a demonstrative Certainty, that there is such a Place of Torment, would demand a demonstrative Certainty that there is not, before he would venture.
but instead of demanding a demonstrative Certainty, that there is such a Place of Torment, would demand a demonstrative Certainty that there is not, before he would venture.
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And the Happiness of the other World so exceeds all our Imaginations, that a very little Evidence would perswade a wise Man to venture any thing, to be happy for ever.
And the Happiness of the other World so exceeds all our Imaginations, that a very little Evidence would persuade a wise Man to venture any thing, to be happy for ever.
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The Sum of what I have said, in short is this: To despise all Faith, is to ridicule Human Nature and Human Conversation;
The Sum of what I have said, in short is this: To despise all Faith, is to ridicule Human Nature and Human Conversation;
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for God has made us such Creatures, that three Parts of our Lives must be governed by Faith,
for God has made us such Creatures, that three Parts of our Lives must be governed by Faith,
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and if Faith be a foolish, absurd, unsafe Principle of Action, I'm sure Man is a very wretched and contemptible Creature;
and if Faith be a foolish, absurd, unsafe Principle of Actium, I'm sure Man is a very wretched and contemptible Creature;
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for Man must live by Faith.
for Man must live by Faith.
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We cannot see each others Hearts and Thoughts, and I believe no man desires that other.
We cannot see each Others Hearts and Thoughts, and I believe no man Desires that other.
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Men should see his Heart, how much soever he may desire to see theirs; and then we cannot converse with each other, with any Pleasure and Security, without believing.
Men should see his Heart, how much soever he may desire to see theirs; and then we cannot converse with each other, with any Pleasure and Security, without believing.
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We are finite Creatures, our Lives are short, and we can be but in one Place at a time;
We Are finite Creatures, our Lives Are short, and we can be but in one Place At a time;
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and if we must believe nothing, but what we our selves see, what a narrow contemptible thing is human Knowledge;
and if we must believe nothing, but what we our selves see, what a narrow contemptible thing is human Knowledge;
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and therefore we must allow of the Testimony of Eye and Ear Witnesses, and of credible Histories, which is the Evidence of Faith,
and Therefore we must allow of the Testimony of Eye and Ear Witnesses, and of credible Histories, which is the Evidence of Faith,
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and furnishes us with the best, as well as with the largest Part of our Knowledge,
and furnishes us with the best, as well as with the Largest Part of our Knowledge,
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and with the wisest Rules and Examples of Life.
and with the Wisest Rules and Examples of Life.
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And though we may be, and often are mistaken, this only makes Men more prudent and cautious, not Infidels:
And though we may be, and often Are mistaken, this only makes Men more prudent and cautious, not Infidels:
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But a Divine Faith gives us a much more infallible Assurance, than Human Faith can do;
But a Divine Faith gives us a much more infallible Assurance, than Human Faith can do;
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for we know, God cannot deceive us, as Men may, and then if we have as great,
for we know, God cannot deceive us, as Men may, and then if we have as great,
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nay, much greater Evidence for a Divine Revelation, than we have for any other matters of Fact at such a distance;
nay, much greater Evidence for a Divine Revelation, than we have for any other matters of Fact At such a distance;
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we have all the Evidence of the most certain Human Faith, and the infallible certainty of a Divine Faith.
we have all the Evidence of the most certain Human Faith, and the infallible certainty of a Divine Faith.
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Nay if they will but allow, which no considering Man can deny, that we have as good Evidence for the History of the Gospel,
Nay if they will but allow, which not considering Man can deny, that we have as good Evidence for the History of the Gospel,
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as they have for any other History, which they most firmly believe, it will be impossible for them to give a wise Reason,
as they have for any other History, which they most firmly believe, it will be impossible for them to give a wise Reason,
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why they do not believe the Gospel.
why they do not believe the Gospel.
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Nay were there less Evidence than there is, the vast Importance of it, which is no less than Eternal Life and Death, is reason enough to a wise Man to chuse the surest side,
Nay were there less Evidence than there is, the vast Importance of it, which is no less than Eternal Life and Death, is reason enough to a wise Man to choose the Surest side,
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and to live by the Faith of another World. 2. Let us now consider the Reason and the Wisdom of this Choice.
and to live by the Faith of Another World. 2. Let us now Consider the Reason and the Wisdom of this Choice.
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We look not at the things which are seen, but at the things which are not seen: We look not At the things which Are seen, but At the things which Are not seen:
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for the things which are seen are temporal, but the things which are not seen are eternal. for the things which Are seen Are temporal, but the things which Are not seen Are Eternal.
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The difference between Temporal and Eternal, is so demonstrative a Reason, why we should prefer Eternal unseen things before temporal seen things;
The difference between Temporal and Eternal, is so demonstrative a Reason, why we should prefer Eternal unseen things before temporal seen things;
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that it is hard to add any thing to give a new Strength to it, if Men do but understand what these Words, Time, and Eternity, signifie.
that it is hard to add any thing to give a new Strength to it, if Men do but understand what these Words, Time, and Eternity, signify.
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Suppose you should ask any Man, whether he would chuse to live threescore or fourscore years,
Suppose you should ask any Man, whither he would choose to live threescore or fourscore Years,
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or to live for ever, he would certainly wonder at your Question, and think it an Affront,
or to live for ever, he would Certainly wonder At your Question, and think it an Affront,
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since Nature teaches all Men to answer it without the least dispute, or consideration about it.
since Nature Teaches all Men to answer it without the least dispute, or consideration about it.
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All Men love Life, and above all things desire to live for ever; which is so strong a Passion;
All Men love Life, and above all things desire to live for ever; which is so strong a Passion;
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that I doubt not at all;
that I doubt not At all;
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but the generality of Mankind, (supposing no other Life after this) would rather chuse to be Immortal Beggars, than Mortal Princes;
but the generality of Mankind, (supposing no other Life After this) would rather choose to be Immortal Beggars, than Mortal Princes;
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or at least would content themselves with a very mean Station in this World, and to take their Chance,
or At least would content themselves with a very mean Station in this World, and to take their Chance,
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as to the Sufferings of it, rather than not to be.
as to the Sufferings of it, rather than not to be.
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For Life is sweet, and it is a pleasant thing to the Eye, to behold the Sun. And if Men, who know no better, would be contented to take their Fortune in this World,
For Life is sweet, and it is a pleasant thing to the Eye, to behold the Sun. And if Men, who know no better, would be contented to take their Fortune in this World,
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and to venture an Eternal Round of uncertain and changeable Scenes, and prefer this before fourscore or a hundred Years of the greatest Prosperity and Glory;
and to venture an Eternal Round of uncertain and changeable Scenes, and prefer this before fourscore or a hundred years of the greatest Prosperity and Glory;
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one would think, there should be no Comparison between the most prosperous State of this Life,
one would think, there should be no Comparison between the most prosperous State of this Life,
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and the eternal unchangeable Happiness of the next.
and the Eternal unchangeable Happiness of the next.
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And yet we find by Experience, that though most Men are desirous to live as long as they can in this World,
And yet we find by Experience, that though most Men Are desirous to live as long as they can in this World,
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and would submit to any Conditions, which would make them Immortal here, they think the Case very much altered,
and would submit to any Conditions, which would make them Immortal Here, they think the Case very much altered,
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when you promise them Immortal Life in the next World;
when you promise them Immortal Life in the next World;
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as is very evident from this, that they will not submit to such a State of Discipline and Mortification to save their Souls,
as is very evident from this, that they will not submit to such a State of Discipline and Mortification to save their Souls,
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as they chearfully submit to, to save their Lives. Skin for Skin, and all that a Man hath, will he give for his Life;
as they cheerfully submit to, to save their Lives. Skin for Skin, and all that a Man hath, will he give for his Life;
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but they will not part with all they have to save their Souls;
but they will not part with all they have to save their Souls;
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nay, will venture their Souls to get or to save an Estate, or a very little part of it.
nay, will venture their Souls to get or to save an Estate, or a very little part of it.
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And yet (which makes it more wonderful) there are great numbers of such Men, who profess to believe, that there is another World,
And yet (which makes it more wondered) there Are great numbers of such Men, who profess to believe, that there is Another World,
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and that they must be happy or miserable for ever.
and that they must be happy or miserable for ever.
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This is very unaccountable, that all Men should agree, that what is eternal ought to be preferred before what is temporal,
This is very unaccountable, that all Men should agree, that what is Eternal ought to be preferred before what is temporal,
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and yet that the Generality of Mankind should prefer temporal Things before the Things which are Eternal.
and yet that the Generality of Mankind should prefer temporal Things before the Things which Are Eternal.
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What is to be said to these Men? Will you prove, that Eternity is to be preferred before Time? This is lost labour,
What is to be said to these Men? Will you prove, that Eternity is to be preferred before Time? This is lost labour,
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for they all own it, and have a Natural Sense of it, which is more powerful than any other Arguments.
for they all own it, and have a Natural Sense of it, which is more powerful than any other Arguments.
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Will you then perswade them to prefer Eternal before Temporal Things? but by what Arguments will you perswade,
Will you then persuade them to prefer Eternal before Temporal Things? but by what Arguments will you persuade,
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if Eternity it self cannot perswade? In such Cases where there is no need of disputing, no need to convince Mens Reasons, I know nothing left,
if Eternity it self cannot persuade? In such Cases where there is no need of disputing, no need to convince Men's Reasons, I know nothing left,
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but to paint and represent, to draw such lively Images and Pictures, as may move Mens Passions,
but to paint and represent, to draw such lively Images and Pictures, as may move Men's Passion,
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and give them a feeling Sense of the difference between Time and Eternity.
and give them a feeling Sense of the difference between Time and Eternity.
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And to do this to as great Advantage as I can, I shall 1st. consider the difference between Time and Eternity.
And to do this to as great Advantage as I can, I shall 1st. Consider the difference between Time and Eternity.
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And, 2d. The difference between Things Temporal, and Things Eternal. 1st. The difference between Time and Eternity.
And, 2d. The difference between Things Temporal, and Things Eternal. 1st. The difference between Time and Eternity.
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You all see and feel what Time is, it passeth away swiftly, and we pass away with it;
You all see and feel what Time is, it passes away swiftly, and we pass away with it;
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when we look back, it is but like a Dream, or a Watch in the Night,
when we look back, it is but like a Dream, or a Watch in the Night,
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so soon passeth it away, and we are gone.
so soon passes it away, and we Are gone.
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Some few Years clear the Stage of this World, and bring new busy Actors, or idle Spectators on it;
some few years clear the Stage of this World, and bring new busy Actors, or idle Spectators on it;
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and by that time we can well turn our selves round, we see all new Faces and new Scenes of things,
and by that time we can well turn our selves round, we see all new Faces and new Scenes of things,
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and our selves hastening after, though we should happen to stay a little behind our Company.
and our selves hastening After, though we should happen to stay a little behind our Company.
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But who can represent Eternity? to live without end, a Duration, which it is not in the power of Numbers to measure,
But who can represent Eternity? to live without end, a Duration, which it is not in the power of Numbers to measure,
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and therefore no Value can be put upon it.
and Therefore no Valve can be put upon it.
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To form such an Image of this in your Minds, as no Words can express, make Eternity present to you.
To from such an Image of this in your Minds, as no Words can express, make Eternity present to you.
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Suppose this World to be at an End, as it will very suddenly be with us all,
Suppose this World to be At an End, as it will very suddenly be with us all,
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and that we were at this time in an Eternal State of Happiness or Misery;
and that we were At this time in an Eternal State of Happiness or Misery;
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either with Lazarus in Abraham 's Bosom, or with Dives in Hell, tormented in endless Flames.
either with Lazarus in Abraham is Bosom, or with Dives in Hell, tormented in endless Flames.
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Whatever the Happiness, or Misery of the next State is, is it possible for us now to conceive, what Passions will accompany this Thought, that whether we find our selves happy or miserable, we shall be so for ever? What is the secure Triumph of a never fading Crown? What is the Terror, Confusion, Amazement of a never dying Worm? Thus it will be with us,
Whatever the Happiness, or Misery of the next State is, is it possible for us now to conceive, what Passion will accompany this Thought, that whither we find our selves happy or miserable, we shall be so for ever? What is the secure Triumph of a never fading Crown? What is the Terror, Confusion, Amazement of a never dying Worm? Thus it will be with us,
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as soon as we remove out of this World;
as soon as we remove out of this World;
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and if the Thoughts of Eternal Miseries, when we think seriously of them, do now astonish us;
and if the Thoughts of Eternal Misery's, when we think seriously of them, do now astonish us;
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if the Hope of Immortal Life does now transport good Men, and give them the Victory over this present World, what will it do,
if the Hope of Immortal Life does now transport good Men, and give them the Victory over this present World, what will it do,
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when they shall see and feel, what they now only fear or hope?
when they shall see and feel, what they now only Fear or hope?
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And is this so unreasonable a thing, to suppose the other World present, which a very few Years, it may be a few Days, will make present to us? When we are so near the Grave, can not we look a little beyond it,
And is this so unreasonable a thing, to suppose the other World present, which a very few years, it may be a few Days, will make present to us? When we Are so near the Grave, can not we look a little beyond it,
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and by an Eye of Faith contemplate the endless Happiness of good Men, and the endless Miseries of the Wicked:
and by an Eye of Faith contemplate the endless Happiness of good Men, and the endless Misery's of the Wicked:
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This is what the Apostle means by looking at the things which are not seen, to have our Eyes fixt upon the other World as if it were present;
This is what the Apostle means by looking At the things which Are not seen, to have our Eyes fixed upon the other World as if it were present;
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and there is very great reason for it, for though these Eternal Things are not yet present to us, yet Eternity is.
and there is very great reason for it, for though these Eternal Things Are not yet present to us, yet Eternity is.
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Though we do not yet see that eternal and unchangeable State of Happiness or Misery, yet we now know as well what Eternity signifies, as ever we shall do;
Though we do not yet see that Eternal and unchangeable State of Happiness or Misery, yet we now know as well what Eternity signifies, as ever we shall do;
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and therefore we may contemplate the Nature of Eternity, and deeply affect our Minds with the Hope and Fear of it.
and Therefore we may contemplate the Nature of Eternity, and deeply affect our Minds with the Hope and fear of it.
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Though our Life in this World is short and perishing, yet our Souls are immortal,
Though our Life in this World is short and perishing, yet our Souls Are immortal,
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and therefore we are already Immortal Creatures, and an Immortal Creature from the first Moment of his Being is in Eternity,
and Therefore we Are already Immortal Creatures, and an Immortal Creature from the First Moment of his Being is in Eternity,
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because he can never wholly die, or cease to be:
Because he can never wholly die, or cease to be:
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So that Eternity, as it signifies an endless Duration, is as much present to us now,
So that Eternity, as it signifies an endless Duration, is as much present to us now,
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as ever it will be, though we are not yet in that unchangeable State, which shall last for ever.
as ever it will be, though we Are not yet in that unchangeable State, which shall last for ever.
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And does it not become an Eternal Being to think of Eternity, when, though we shall not always be, what we now are, yet we shall always be;
And does it not become an Eternal Being to think of Eternity, when, though we shall not always be, what we now Are, yet we shall always be;
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and a Creature which shall always be, ought above all to look at those unseen Things which shall always be.
and a Creature which shall always be, ought above all to look At those unseen Things which shall always be.
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An Immortal Creature which must live for ever, is very little concerned in a changeable and vanishing State;
an Immortal Creature which must live for ever, is very little concerned in a changeable and vanishing State;
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for what do threescore or fourscore years signify, when we must live for ever? They bear no proportion to Eternity,
for what doe threescore or fourscore Years signify, when we must live for ever? They bear no proportion to Eternity,
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and therefore can challenge but a very little Share and Interest in our Thoughts;
and Therefore can challenge but a very little Share and Interest in our Thoughts;
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An Immortal Creature must design nothing less than an Immortal Happiness, because nothing less is commensurate to our Being;
an Immortal Creature must Design nothing less than an Immortal Happiness, Because nothing less is commensurate to our Being;
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and for the same Reason that we desire to be happy, we must desire to be happy as long as we are.
and for the same Reason that we desire to be happy, we must desire to be happy as long as we Are.
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No time can be too soon for such Thoughts, because an Immortal Creature should never live a Day without them:
No time can be too soon for such Thoughts, Because an Immortal Creature should never live a Day without them:
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Were we to spend Eternity in an endless round of Changes, we should be no farther concerned,
Were we to spend Eternity in an endless round of Changes, we should be no farther concerned,
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than to make every State of Life as easy and entertaining as we could:
than to make every State of Life as easy and entertaining as we could:
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But when we know this World is the only changeable Scene, and that we must pass from hence into an Eternal and Unchangeable State,
But when we know this World is the only changeable Scene, and that we must pass from hence into an Eternal and Unchangeable State,
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and that we must be either happy or miserable for ever, according as we behave our selves in this World;
and that we must be either happy or miserable for ever, according as we behave our selves in this World;
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not to make Eternal Happiness the commanding and governing Design of our Lives, or to run any Hazard of it,
not to make Eternal Happiness the commanding and governing Design of our Lives, or to run any Hazard of it,
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for the sake of present things, is such a Degeneracy of an Immortal Nature, that such men very well deserve,
for the sake of present things, is such a Degeneracy of an Immortal Nature, that such men very well deserve,
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if not to forfeit Immortal Being, yet to forfeit Immortal Happiness.
if not to forfeit Immortal Being, yet to forfeit Immortal Happiness.
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But not to dissemble any difficulties, I will propose this Case as fairly as any one can desire.
But not to dissemble any difficulties, I will propose this Case as fairly as any one can desire.
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No Man is so perfectly bruitish, as absolutely to prefer Time before Eternity; every man had rather live for ever;
No Man is so perfectly brutish, as absolutely to prefer Time before Eternity; every man had rather live for ever;
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but the difficulty is, when we may live threescore or fourscore Years in this World, (which though it be nothing to Eternity,
but the difficulty is, when we may live threescore or fourscore years in this World, (which though it be nothing to Eternity,
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yet is a very long State of Temptation) to deny our selves for so long a time, the present Pleasures and Satisfactions of Life,
yet is a very long State of Temptation) to deny our selves for so long a time, the present Pleasures and Satisfactions of Life,
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for the absent and unknown, though the endless Happiness of the next Life.
for the absent and unknown, though the endless Happiness of the next Life.
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The pretended Difficulties you see, are the present uneasy Restraints, which the Practice of Virtue lays upon our sensual Inclinations,
The pretended Difficulties you see, Are the present uneasy Restraints, which the Practice of Virtue lays upon our sensual Inclinations,
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and that we must deny our selves these present Satisfactions for the long Expectation of an absent and unknown Happiness.
and that we must deny our selves these present Satisfactions for the long Expectation of an absent and unknown Happiness.
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Now I shall not at present dispute the Point between Vertue and Licentiousness, which of them contributes most to the present Ease and Pleasure of Life:
Now I shall not At present dispute the Point between Virtue and Licentiousness, which of them contributes most to the present Ease and Pleasure of Life:
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But to make you sensible, how unreasonable an Objection this is, I will put you another Case.
But to make you sensible, how unreasonable an Objection this is, I will put you Another Case.
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Suppose instead of the Promise of Heaven, God had promised Immortal Life in this World to the practice of Virtue;
Suppose instead of the Promise of Heaven, God had promised Immortal Life in this World to the practice of Virtue;
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that this World should have been a Paradise to all Virtuous Men, where they should have lived for ever;
that this World should have been a Paradise to all Virtuous Men, where they should have lived for ever;
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and that wicked Men should have lived a very little while, nay, suppose the longest Period of Human Life, in this World,
and that wicked Men should have lived a very little while, nay, suppose the longest Period of Human Life, in this World,
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and then have been cut off by some exemplary Punishment, and have perished in the Grave, what would you think reasonable in this Case? to chuse a Vertuous Immortality,
and then have been Cut off by Some exemplary Punishment, and have perished in the Grave, what would you think reasonable in this Case? to choose a Virtuous Immortality,
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or the short and dying Pleasures of Sin? You could not pretend in this Case, that the Rewards were absent and unknown,
or the short and dying Pleasures of since? You could not pretend in this Case, that the Rewards were absent and unknown,
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for they would be present and sensible, they would be seen things, as all the Happiness of this Life is:
for they would be present and sensible, they would be seen things, as all the Happiness of this Life is:
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But the difficulties of Vertue (till we had brought our earthly Appetites and Passions under government) would be the same that they are now:
But the difficulties of Virtue (till we had brought our earthly Appetites and Passion under government) would be the same that they Are now:
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And if you would think it reasonable to be vertuous for an earthly Immortality, (as I perswade my self most Men would) I cannot imagine, that it should weaken the Argument, to translate this Immortal Life from Earth to Heaven, which is so much a happier Place than this Earth.
And if you would think it reasonable to be virtuous for an earthly Immortality, (as I persuade my self most Men would) I cannot imagine, that it should weaken the Argument, to translate this Immortal Life from Earth to Heaven, which is so much a Happier Place than this Earth.
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And yet I doubt not, but were this the Case, that Vertuous Men should be immortal in this World,
And yet I doubt not, but were this the Case, that Virtuous Men should be immortal in this World,
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and none but Sinners should die, Sin would render Men the most contemptible and infamous Creatures, to prefer the short Extravagancies of Vice before a Vertuous Immortality.
and none but Sinners should die, since would render Men the most contemptible and infamous Creatures, to prefer the short Extravagancies of Vice before a Virtuous Immortality.
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In short, the difference between Time and Eternity is such a Reason as no difficulties can answer:
In short, the difference between Time and Eternity is such a Reason as no difficulties can answer:
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Eternal Happiness is an abundant recompence for any temporal sufferings, and whatever the difficulties of Virtue and Religion may be, they must not be compared with Eternal Miseries.
Eternal Happiness is an abundant recompense for any temporal sufferings, and whatever the difficulties of Virtue and Religion may be, they must not be compared with Eternal Misery's.
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2dly. As there is a vast difference between Time and Eternity, so there is as vast a difference between Things Temporal and Things Eternal.2dly. As there is a vast difference between Time and Eternity, so there is as vast a difference between Things Temporal and Things Eternal.
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I do not intend at present to represent to you the Eternal Happiness or Miseries of the next Life,
I do not intend At present to represent to you the Eternal Happiness or Misery's of the next Life,
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as I find them described in Scripture; nor either lessen the Happiness, or aggravate the Sufferings of this present Life;
as I find them described in Scripture; nor either lessen the Happiness, or aggravate the Sufferings of this present Life;
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but shall keep close to my Argument, and only consider the difference, which Time and Eternity makes between things;
but shall keep close to my Argument, and only Consider the difference, which Time and Eternity makes between things;
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and a very few Words will explain this:
and a very few Words will explain this:
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For it is evident, that whatever is subject to Time, is liable to Changes, Revolutions, Intermissions;
For it is evident, that whatever is Subject to Time, is liable to Changes, Revolutions, Intermissions;
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but what is Eternal hath an unchangeable Nature, and is always the same.
but what is Eternal hath an unchangeable Nature, and is always the same.
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And what a vast difference does this make between the Happiness and Miseries of this perishing Life,
And what a vast difference does this make between the Happiness and Misery's of this perishing Life,
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and the Eternal Happiness, and Miseries of the next?
and the Eternal Happiness, and Misery's of the next?
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The Happiness of this Life can't be very valuable, because it is not constant, the Enjoyments of it are frequently delayed, disappointed, or interrupted;
The Happiness of this Life can't be very valuable, Because it is not constant, the Enjoyments of it Are frequently delayed, disappointed, or interrupted;
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and the Miseries of it are not so very formidable, because they have their Allays and Intermissions too,
and the Misery's of it Are not so very formidable, Because they have their Alleys and Intermissions too,
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and cannot continue long in great extremity: This is the Nature of temporal things to change and alter, which lessens the Pleasures,
and cannot continue long in great extremity: This is the Nature of temporal things to change and altar, which lessens the Pleasures,
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and tempers the Miseries of Life:
and tempers the Misery's of Life:
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But an eternal, constant, uninterrupted Happiness, an eternal, constant, uninterrupted Misery, a Happiness and Misery without any end,
But an Eternal, constant, uninterrupted Happiness, an Eternal, constant, uninterrupted Misery, a Happiness and Misery without any end,
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and without any Intermission or Allay;
and without any Intermission or Allay;
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this is perfect Happiness and perfect Misery, infinitely more to be desired, and feared, than what Time can alter.
this is perfect Happiness and perfect Misery, infinitely more to be desired, and feared, than what Time can altar.
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This represents Temporal Things as in themselves of no great value, and gives a Natural Preference to Eternal Things:
This represents Temporal Things as in themselves of no great valve, and gives a Natural Preference to Eternal Things:
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Which is the reason of our Saviour's Exhortation; Lay not up for your selves treasures on earth, where moth and rust doth corrupt,
Which is the reason of our Saviour's Exhortation; Lay not up for your selves treasures on earth, where moth and rust does corrupt,
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and where thieves break through and steal;
and where thieves break through and steal;
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but lay up for your selves treasures in heaven, where neither moth nor rust doth corrupt,
but lay up for your selves treasures in heaven, where neither moth nor rust does corrupt,
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and where thieves cannot break through and steal. and where thieves cannot break through and steal.
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This makes a natural Subordination between Temporal and Eternal Things, and justifies the Wisdom of our Choice in making to our selves friends of the mammon of unrighteousness, that when we fail, they may receive us into • … verlasting habitations:
This makes a natural Subordination between Temporal and Eternal Things, and Justifies the Wisdom of our Choice in making to our selves Friends of the mammon of unrighteousness, that when we fail, they may receive us into • … verlasting habitations:
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Or like that wise Merchant in the Gospel, who having found a treasure hid in a field, went and fold all that he had, and bought that field.
Or like that wise Merchant in the Gospel, who having found a treasure hid in a field, went and fold all that he had, and bought that field.
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This is sufficient to convince those Men, who believe another Life, of the reasonableness of this Choice, to govern our Lives by the Faith and Hope of unseen things, not to look at the Things which are seen,
This is sufficient to convince those Men, who believe Another Life, of the reasonableness of this Choice, to govern our Lives by the Faith and Hope of unseen things, not to look At the Things which Are seen,
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but at the Things which are not seen.
but At the Things which Are not seen.
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Bad Men themselves feel the force of this Argument, and have no way to avoid it,
Bad Men themselves feel the force of this Argument, and have no Way to avoid it,
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but by making these unseen things more invisible than they really are:
but by making these unseen things more invisible than they really Are:
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They love these seen things so well, though they are but temporal, that they are not willing to believe there are any such Unseen Eternal Things, which they are convinc'd ought to have the Preference,
They love these seen things so well, though they Are but temporal, that they Are not willing to believe there Are any such Unseen Eternal Things, which they Are convinced ought to have the Preference,
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if there be any such Eternal Things:
if there be any such Eternal Things:
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And therefore for a Conclusion, I shall briefly reason the Case with these Men, nor directly to prove the Certainty of another World;
And Therefore for a Conclusion, I shall briefly reason the Case with these Men, nor directly to prove the Certainty of Another World;
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but to shew them, how unreasonable and dangerous it is to entertain such an Aversion, as they manifestly betray, to the Belief of it.
but to show them, how unreasonable and dangerous it is to entertain such an Aversion, as they manifestly betray, to the Belief of it.
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For can any thing be more infamous than an Aversion to the Belief of Immortality? Is any thing more natural to Mankind,
For can any thing be more infamous than an Aversion to the Belief of Immortality? Is any thing more natural to Mankind,
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than the Desire of Immortality? Next to the Fears of being miserable for ever, is there a more terrible Thought than falling into nothing? And how unnatural then is it for Men to be afraid of believing themselves immortal,
than the Desire of Immortality? Next to the Fears of being miserable for ever, is there a more terrible Thought than falling into nothing? And how unnatural then is it for Men to be afraid of believing themselves immortal,
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and to take great Pains to perswade themselves against all the Hopes and Inclinations of Nature, that they shall dye like Beasts;
and to take great Pains to persuade themselves against all the Hope's and Inclinations of Nature, that they shall die like Beasts;
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and to appear never better pleased, than when they can start some difficulties to weaken the Belief and Hope of another World.
and to appear never better pleased, than when they can start Some difficulties to weaken the Belief and Hope of Another World.
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True, you'l say, this seems somewhat unnatural, but this is partially represented and not the whole of the Case;
True, You'll say, this seems somewhat unnatural, but this is partially represented and not the Whole of the Case;
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the Gospel of Christ, which promises Eternal Life to all Penitents, threatens Eternal Death too against all impenitent Sinners;
the Gospel of christ, which promises Eternal Life to all Penitents, threatens Eternal Death too against all impenitent Sinners;
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and if upon the Authority of the Gospel, we believe the Resurrection of the Just into Immortal Life, we must believe the Resurrection of the Wicked to Eternal Punishments;
and if upon the authority of the Gospel, we believe the Resurrection of the Just into Immortal Life, we must believe the Resurrection of the Wicked to Eternal Punishments;
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and these are such terrible things, that it is more desireable there should be no Heaven,
and these Are such terrible things, that it is more desirable there should be no Heaven,
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then that there should be a Hell, and they had rather reject these great Hopes, than take the Hope and the Fear together.
then that there should be a Hell, and they had rather reject these great Hope's, than take the Hope and the fear together.
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This no doubt is the true Reason of Mens infidelity, not that they absolutely despise Immortal Life, the Desire of which is so natural and necessary;
This no doubt is the true Reason of Men's infidelity, not that they absolutely despise Immortal Life, the Desire of which is so natural and necessary;
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but that they fear Eternal Miseries:
but that they Fear Eternal Misery's:
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And yet in this case it is very unnatural to reject the Belief and Hope of Immortal Life:
And yet in this case it is very unnatural to reject the Belief and Hope of Immortal Life:
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For the Desire of Immortality is the first and most necessary Desire of Nature, and therefore ought to govern all other Desires,
For the Desire of Immortality is the First and most necessary Desire of Nature, and Therefore ought to govern all other Desires,
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for it is unnatural to prefer any thing before it.
for it is unnatural to prefer any thing before it.
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As fond as Men are of their Sins, yet any Man of understanding would be ashamed to own, that he had rather enjoy his Lusts thirty or forty Years, than be immortal.
As found as Men Are of their Sins, yet any Man of understanding would be ashamed to own, that he had rather enjoy his Lustiest thirty or forty years, than be immortal.
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The Design of Infidelity is not only to cure Men's Fears, but to salve their Reputation,
The Design of Infidelity is not only to cure Men's Fears, but to salve their Reputation,
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and to make their Vices less infamous.
and to make their Vices less infamous.
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If there be no Life after this, let us eat and drink for to morrow we die, seems natural and reasonable enough,
If there be no Life After this, let us eat and drink for to morrow we die, seems natural and reasonable enough,
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but to eat and drink, and riot away Immortality, must make a Man infamous.
but to eat and drink, and riot away Immortality, must make a Man infamous.
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Suppose God had promised Immortal Life to good Men, and threaten'd, not Eternal Punishments, but Annihilation to the Wicked.
Suppose God had promised Immortal Life to good Men, and threatened, not Eternal Punishments, but Annihilation to the Wicked.
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When Eternal Punishments were removed out of the way, would you have thought it reasonable then to believe Immortality,
When Eternal Punishments were removed out of the Way, would you have Thought it reasonable then to believe Immortality,
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and to live vertuously for the Hopes of Immortality? Would you have thought it infamous then to prefer Sin and Annihilation, before Vertue and Immortality;
and to live virtuously for the Hope's of Immortality? Would you have Thought it infamous then to prefer since and Annihilation, before Virtue and Immortality;
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and is it not infamous then for the love of Sin, to reject the Hopes of Immortality,
and is it not infamous then for the love of since, to reject the Hope's of Immortality,
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and to hope for Annihilation, as such Men generally do;
and to hope for Annihilation, as such Men generally doe;
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if we think it reasonable to serve God, that we may be immortal, and that it would be infamous not to do so, supposing the certain Knowledge of Immortal Life;
if we think it reasonable to serve God, that we may be immortal, and that it would be infamous not to do so, supposing the certain Knowledge of Immortal Life;
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then the Threatnings of Eternal Punishments can be no reasonable prejudice against the Belief of Immortality;
then the Threatenings of Eternal Punishments can be no reasonable prejudice against the Belief of Immortality;
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for there is no reason to reject the Hopes of Immortal Life for fear of such Miseries,
for there is no reason to reject the Hope's of Immortal Life for Fear of such Misery's,
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as we may escape if we please; that is, if we believe and chuse Immortal Life:
as we may escape if we please; that is, if we believe and choose Immortal Life:
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No Man who does not prefer something else, or to speak plainly, who does not prefer the short Pleasures of Sin before Immortal Life, need fear Eternal Miseries;
No Man who does not prefer something Else, or to speak plainly, who does not prefer the short Pleasures of since before Immortal Life, need Fear Eternal Misery's;
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and therefore it is not the Fear of Eternal Miseries, which they know they may escape,
and Therefore it is not the fear of Eternal Misery's, which they know they may escape,
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but the Contempt of Eternal Life which makes them Infidels, and it concerns them to consider well, what the Consequences of this are.
but the Contempt of Eternal Life which makes them Infidels, and it concerns them to Consider well, what the Consequences of this Are.
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For 1. as I have already observed, and there needs no great Proof of it, nothing can be more infamous,
For 1. as I have already observed, and there needs no great Proof of it, nothing can be more infamous,
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than to contradict the most noble and generous Desires of Human Nature:
than to contradict the most noble and generous Desires of Human Nature:
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To be afraid to be immortal, is to desire to be a Beast, and to perish like a Beast;
To be afraid to be immortal, is to desire to be a Beast, and to perish like a Beast;
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nay it is to desire what no Beast would desire; for Self-love and Self-preservation is implanted even in the brutal nature:
nay it is to desire what no Beast would desire; for Self-love and Self-preservation is implanted even in the brutal nature:
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And what a prodigious Degeneracy is it of Human Nature, for Men to hate themselves and their own Being,
And what a prodigious Degeneracy is it of Human Nature, for Men to hate themselves and their own Being,
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and to wish and hope that they may perish in the Grave.
and to wish and hope that they may perish in the Grave.
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It is a vain thing to set up for the Reputation of Wit and Philosophy in this Cause,
It is a vain thing to Set up for the Reputation of Wit and Philosophy in this Cause,
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for Human Nature is against them, and therefore the generality of Mankind, who will always hope and desire on Natures side, will be against them too;
for Human Nature is against them, and Therefore the generality of Mankind, who will always hope and desire on Nature's side, will be against them too;
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and Nature so abhors the Thoughts of Annihilation and Dissolution, that all Men must despise those as very contemptible Creatures, who can be contented to fall into nothing themselves,
and Nature so abhors the Thoughts of Annihilation and Dissolution, that all Men must despise those as very contemptible Creatures, who can be contented to fallen into nothing themselves,
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and abhor them for their malicious Attempts to deprive other Men of the Hope of Immortality.
and abhor them for their malicious Attempts to deprive other Men of the Hope of Immortality.
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2. It is a strong Presumption against Infidelity, that it contradicts the Hopes and Desires of Nature.
2. It is a strong Presumption against Infidelity, that it contradicts the Hope's and Desires of Nature.
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Are there any other Natural Desires and Appetites which have no Natural Objects to answer them? And why should we think, that Nature should implant in us a Desire of Immortality,
are there any other Natural Desires and Appetites which have no Natural Objects to answer them? And why should we think, that Nature should implant in us a Desire of Immortality,
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if we were not made to be immortal: This cannot be, if we were made by a wise Being;
if we were not made to be immortal: This cannot be, if we were made by a wise Being;
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for then all the Desires and Appetites of Nature must be wisely made, that is, fitted to the nature of that Being to which they belong,
for then all the Desires and Appetites of Nature must be wisely made, that is, fitted to the nature of that Being to which they belong,
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and then Immortal Desires can belong only to an Immortal Nature.
and then Immortal Desires can belong only to an Immortal Nature.
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3. It also ought to be well considered, that this makes Infidelity the most inexcusable Sin,
3. It also ought to be well considered, that this makes Infidelity the most inexcusable since,
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for to reject not only all Supernatural Evidence, but all the Desires and Inclinations of Nature, will admit of no Excuse.
for to reject not only all Supernatural Evidence, but all the Desires and Inclinations of Nature, will admit of no Excuse.
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This is an Apostacy from Human Nature, and though the Divine Goodness has a great tenderness for Human Infirmities,
This is an Apostasy from Human Nature, and though the Divine goodness has a great tenderness for Human Infirmities,
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yet when Men wilfully put off Human Nature, they have no Right to the Excuses, or to the Compassion which is due to Men.
yet when Men wilfully put off Human Nature, they have no Right to the Excuses, or to the Compassion which is due to Men.
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And such Men ought to be very sure, that they are in the right, who have no Excuse to make,
And such Men ought to be very sure, that they Are in the right, who have no Excuse to make,
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if they are in the wrong.
if they Are in the wrong.
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4. And yet it is impossible to be secure against the Inclinations, Desires, and Sentiments of Nature.
4. And yet it is impossible to be secure against the Inclinations, Desires, and Sentiments of Nature.
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It is possible with great Art and Violence, for some time to stifle the Sense of Nature,
It is possible with great Art and Violence, for Some time to stifle the Sense of Nature,
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but Nature will take some Occasion or other to get loose, and to revive our Fears,
but Nature will take Some Occasion or other to get lose, and to revive our Fears,
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when we have forfeited all our Hopes. For 1. It is certain there can be demonstration against Nature.
when we have forfeited all our Hope's. For 1. It is certain there can be demonstration against Nature.
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If the Natural Desires of Immortality do not prove that we are immortal, yet they are a Bar against all demonstration that we are not:
If the Natural Desires of Immortality do not prove that we Are immortal, yet they Are a Bar against all demonstration that we Are not:
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For that would be an ill-contrived Nature indeed, which should have Natural Desires and Appetites against demonstration.
For that would be an ill-contrived Nature indeed, which should have Natural Desires and Appetites against demonstration.
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That should have a great Passion for Immortality, when it is demonstrable that we are not immortal.
That should have a great Passion for Immortality, when it is demonstrable that we Are not immortal.
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And if they cannot demonstrate, that we are not immortal, we shall certainly hope and fear on Natures side:
And if they cannot demonstrate, that we Are not immortal, we shall Certainly hope and Fear on Nature's side:
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And what will all the boasting Pretences to Infidelity signify, if they cannot cure our Natural Hopes and Fears?
And what will all the boasting Pretences to Infidelity signify, if they cannot cure our Natural Hope's and Fears?
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2. For Natural Fears and Hopes are very Mechanical Passions, and not under the Government of our Wills and arbitrary Opinions.
2. For Natural Fears and Hope's Are very Mechanical Passion, and not under the Government of our Wills and arbitrary Opinions.
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They are no more to be silenced with Wit and Sophistry, than some Natural Antipathies are, which Men may think to reason away,
They Are no more to be silenced with Wit and Sophistry, than Some Natural Antipathies Are, which Men may think to reason away,
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but as soon as the Object of that Antipathy appears, all their Arguments are lost, and they sweat, and tremble, and flie:
but as soon as the Object of that Antipathy appears, all their Arguments Are lost, and they sweat, and tremble, and fly:
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And thus do Infidels too, who please themselves, that they can reason away another World into a Fairy Land,
And thus do Infidels too, who please themselves, that they can reason away Another World into a Fairy Land,
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but yet can't think seriously of it without trembling.
but yet can't think seriously of it without trembling.
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3. For whatever Baffle men put upon their Faith, yet these Hopes and Fears are so natural, that they can never perswade themselves, that what is reported of the other World, does not deserve to be hoped or feared.
3. For whatever Baffle men put upon their Faith, yet these Hope's and Fears Are so natural, that they can never persuade themselves, that what is reported of the other World, does not deserve to be hoped or feared.
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No Argument can convince any Man, that it is not desireable to live for ever,
No Argument can convince any Man, that it is not desirable to live for ever,
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or that it is not the most terrible thing of all, to be miserable for ever,
or that it is not the most terrible thing of all, to be miserable for ever,
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and then it is impossible not to hope or fear.
and then it is impossible not to hope or Fear.
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The Desires of a less Happiness, or the Fears of a less Misery may be conquered;
The Desires of a less Happiness, or the Fears of a less Misery may be conquered;
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but when Men hear of Eternal Happiness and Eternal Misery, the one the most desireable, the other the most formidable thing to Human Nature, it makes it impossible to any thinking Man, neither to desire nor fear.
but when Men hear of Eternal Happiness and Eternal Misery, the one the most desirable, the other the most formidable thing to Human Nature, it makes it impossible to any thinking Man, neither to desire nor Fear.
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This shews, how vain it is to struggle against Nature; for Nature will be too strong for all our Pretences to Wit and Philosophy;
This shows, how vain it is to struggle against Nature; for Nature will be too strong for all our Pretences to Wit and Philosophy;
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and thus all Infidels find it is at one time or other. 5. I shall add but one thing more;
and thus all Infidels find it is At one time or other. 5. I shall add but one thing more;
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since the Desire of Immortality is so natural, consider what an Eternal Torment this must be,
since the Desire of Immortality is so natural, Consider what an Eternal Torment this must be,
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if we lose Immortal Life by our Infidelity.
if we loose Immortal Life by our Infidelity.
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Natural Appetites last as long as Nature does, and when they are disappointed, especially if it be by our own fault, will torment us as long as they last.
Natural Appetites last as long as Nature does, and when they Are disappointed, especially if it be by our own fault, will torment us as long as they last.
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Now besides all the positive Miseries, which our Saviour threatens against Infidels, here is a Natural Cause and Demonstration of their Misery:
Now beside all the positive Misery's, which our Saviour threatens against Infidels, Here is a Natural Cause and Demonstration of their Misery:
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The very Loss of Eternal Life must eternally torment them, because they must eternally desire it;
The very Loss of Eternal Life must eternally torment them, Because they must eternally desire it;
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and these disappointed Desires will turn into Eternal Anguish, Despair, and Self-revenge.
and these disappointed Desires will turn into Eternal Anguish, Despair, and Self-revenge.
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Would but Men seriously consider these things, how unnatural the Inclinations to Infidelity are, and how unnatural the Aversion to the Belief of Immortality is,
Would but Men seriously Consider these things, how unnatural the Inclinations to Infidelity Are, and how unnatural the Aversion to the Belief of Immortality is,
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and what terrible consequences they have, it would make them willing and desirous to believe, and then they would find no want of Evidence.
and what terrible consequences they have, it would make them willing and desirous to believe, and then they would find no want of Evidence.
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There would not be so much need then of disputing against Infidelity, but we might employ our time much better in exhorting and perswading you to the conscientious practice of our most holy Religion, that we may obtain the End of our Faith,
There would not be so much need then of disputing against Infidelity, but we might employ our time much better in exhorting and persuading you to the conscientious practice of our most holy Religion, that we may obtain the End of our Faith,
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even the salvation of our Souls. Which God, &c.
even the salvation of our Souls. Which God, etc.
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SERMON XVII. Preached at the Temple Church. Isaiah 5. ver. 20, 21. Wo unto them that call evil good, and good evil;
SERMON XVII. Preached At the Temple Church. Isaiah 5. ver. 20, 21. Woe unto them that call evil good, and good evil;
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that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter.
that put darkness for Light, and Light for darkness; that put bitter for sweet, and sweet for bitter.
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Wo unto them that are wise in their own eyes, and prudent in their own sight.
Woe unto them that Are wise in their own eyes, and prudent in their own sighed.
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IT gives great disturbance to good Men, not only to observe the general corruption of Manners that is in the World,
IT gives great disturbance to good Men, not only to observe the general corruption of Manners that is in the World,
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but the means whereby Mankind are now corrupted:
but the means whereby Mankind Are now corrupted:
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That the very Notions of Moral Good and Evil are almost lost among us, that Men call evil good and good evil, darkness light, and light darkness; bitter sweet and sweet bitter;
That the very Notions of Moral Good and Evil Are almost lost among us, that Men call evil good and good evil, darkness Light, and Light darkness; bitter sweet and sweet bitter;
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and shew their good will to change the Natures as well as Names of things were that in their Power.
and show their good will to change the Nature's as well as Names of things were that in their Power.
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This may seem new and surprizing to Men unaquainted with the State of former Ages;
This may seem new and surprising to Men unacquainted with the State of former Ages;
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but even upon this Account there is no new thing under the Sun. Men have been as wicked in former Ages as they are now,
but even upon this Account there is no new thing under the Sun. Men have been as wicked in former Ages as they Are now,
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and have taken the same ways to justifie their wickedness, and to harden themselves in Sin, that they do now.
and have taken the same ways to justify their wickedness, and to harden themselves in since, that they do now.
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As great a Degeneracy as this is of Human Nature, the Prophet assures us in my Text, that there were such Men in his days, who called evil good and good evil, and thus it is likely to be to the end of the World;
As great a Degeneracy as this is of Human Nature, the Prophet assures us in my Text, that there were such Men in his days, who called evil good and good evil, and thus it is likely to be to the end of the World;
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and yet there will always be a Succession of good Men, and the Eternal Differences of Good and Evil will never be lost:
and yet there will always be a Succession of good Men, and the Eternal Differences of Good and Evil will never be lost:
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But then good Men must endeavour by all wise Arts to preserve a Sense of Piety and Vertue, to vindicate Religion from the Attempts of Atheists and Infidels,
But then good Men must endeavour by all wise Arts to preserve a Sense of Piety and Virtue, to vindicate Religion from the Attempts of Atheists and Infidels,
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and to put a stop to the growing evil: For this reason God by his Prophet denounceth a Woe against such Men;
and to put a stop to the growing evil: For this reason God by his Prophet Denounceth a Woe against such Men;
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which it shall be my Business at present to explain to you.
which it shall be my Business At present to explain to you.
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1. I shall explain the several Terms in my Text, what it is to call Evil Good, and Good Evil;
1. I shall explain the several Terms in my Text, what it is to call Evil Good, and Good Evil;
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to put Darkness for Light, and Light for Darkness;
to put Darkness for Light, and Light for Darkness;
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to put Bitter for Sweet, and Sweet for Bitter, and who those are, that are Wise in their own Eyes,
to put Bitter for Sweet, and Sweet for Bitter, and who those Are, that Are Wise in their own Eyes,
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and Prudent in their own Sight. and Prudent in their own Sighed.
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2. I shall enquire, how Men come to judge thus perversly of Things, which is intimated in the Order here observed:
2. I shall inquire, how Men come to judge thus perversely of Things, which is intimated in the Order Here observed:
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That they first call Evil Good, and then Good Evil; first put Darkness for Light, and then Light for Darkness;
That they First call Evil Good, and then Good Evil; First put Darkness for Light, and then Light for Darkness;
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first Bitter for Sweet, and then Sweet for Bitter. 3dly, I shall consider the Woe denounced against these Men, and how unavoidable it is. 1. To explain the Terms.
First Bitter for Sweet, and then Sweet for Bitter. 3dly, I shall Consider the Woe denounced against these Men, and how unavoidable it is. 1. To explain the Terms.
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And 1. What is meant by calling Evil Good, and Good Evil. For are there any Men in the World so senseless or impudent as to affirm, That what Mankind call Sins are Vertues,
And 1. What is meant by calling Evil Good, and Good Evil. For Are there any Men in the World so senseless or impudent as to affirm, That what Mankind call Sins Are Virtues,
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or what they call Vertues are Sins? I never heard of such Men; and I believe there are no such Men to be found:
or what they call Virtues Are Sins? I never herd of such Men; and I believe there Are no such Men to be found:
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For there is no Fault which Atheists themselves can find with those which we call Moral Vertues; such as Justice and Charity, Meekness, Humility, Patience, Temperance, Chastity,
For there is no Fault which Atheists themselves can find with those which we call Moral Virtues; such as justice and Charity, Meekness, Humility, Patience, Temperance, Chastity,
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and the like, but that they do not agree with their Inclinations and Interests, and they desire to be at liberty from such Restraints, to live as they like best:
and the like, but that they do not agree with their Inclinations and Interests, and they desire to be At liberty from such Restraints, to live as they like best:
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they are not pleas'd, that the one should be thought essentially Good, and the other Evil;
they Are not pleased, that the one should be Thought essentially Good, and the other Evil;
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or that the one should be thought commanded, and the other forbidden by a Divine Law, which makes them accountable to a Superiour Lord and Judge for what they do.
or that the one should be Thought commanded, and the other forbidden by a Divine Law, which makes them accountable to a Superior Lord and Judge for what they do.
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But if you will not call them Sins or Vertues, nor pretend a Divine Law for it, they will allow, what we call Moral Vertues, to be good Rules of Life,
But if you will not call them Sins or Virtues, nor pretend a Divine Law for it, they will allow, what we call Moral Virtues, to be good Rules of Life,
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and very necessary for the prudent Government of Humane Societies, and such as Mankind ought to agree in for their own Sakes, and for the Common Good;
and very necessary for the prudent Government of Humane Societies, and such as Mankind ought to agree in for their own Sakes, and for the Common Good;
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and that the contrary Vices are great and publick Mischiefs, which ought to be restrained and punished by Civil Laws:
and that the contrary Vices Are great and public Mischiefs, which ought to be restrained and punished by Civil Laws:
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They are very well contented, and think it necessary that Men should make them Laws, but not God:
They Are very well contented, and think it necessary that Men should make them Laws, but not God:
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For this still leaves them at liberty to transgress these Laws, when they can do it safely,
For this still leaves them At liberty to transgress these Laws, when they can do it safely,
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and when their Interest and Inclinations tempt them to it.
and when their Interest and Inclinations tempt them to it.
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This indeed is to reject the very Notion of Moral Good and Evil, but not in a strict Sense to call Evil Good, or Good Evil;
This indeed is to reject the very Notion of Moral Good and Evil, but not in a strict Sense to call Evil Good, or Good Evil;
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for they allow of no such Distinction between Good and Evil in a Moral Sense. Tho' by the way I could never understand what they mean by this;
for they allow of no such Distinction between Good and Evil in a Moral Sense. Though by the Way I could never understand what they mean by this;
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for if the Matter of these Vertues or Vices be such things as are naturally good or evil,
for if the Matter of these Virtues or Vices be such things as Are naturally good or evil,
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then the doing such things must be morally good or evil:
then the doing such things must be morally good or evil:
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For I know no other Notion of Moral Good and Evil, but doing or chusing such things as have a natural Good and Evil:
For I know no other Notion of Moral Good and Evil, but doing or choosing such things as have a natural Good and Evil:
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If to rob our Neighbour of his Estate, to desame him, to abuse his Wife or Daughter, be a great Injury to him, it is a great Wickedness in us:
If to rob our Neighbour of his Estate, to desame him, to abuse his Wife or Daughter, be a great Injury to him, it is a great Wickedness in us:
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If to defend the Injur'd and Oppress'd, to relieve the Poor and Fatherless, and Widows, be a great Good to them, it is a great Vertue in us.
If to defend the Injured and Oppressed, to relieve the Poor and Fatherless, and Widows, be a great Good to them, it is a great Virtue in us.
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And I know not what other Sanction Men would have for natural Laws, but the natural Good or Evil of things:
And I know not what other Sanction Men would have for natural Laws, but the natural Good or Evil of things:
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and if there be an essential and eternal difference between natural Good and Evil, Nature has made an essential difference between doing Good and Evil, that is, between Vertue and Vice. But to let this pass;
and if there be an essential and Eternal difference between natural Good and Evil, Nature has made an essential difference between doing Good and Evil, that is, between Virtue and Vice. But to let this pass;
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since these Men discard all the Moral Differences of Good and Evil, and yet own, that what we call Vertues do a great deal of good,
since these Men discard all the Moral Differences of Good and Evil, and yet own, that what we call Virtues do a great deal of good,
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and what we call Vices do great hurt and mischief, the difficulty remains, in what Sense any Man can be charged with calling Evil Good, and Good Evil, and I can think but of two Accounts of this Matter.
and what we call Vices do great hurt and mischief, the difficulty remains, in what Sense any Man can be charged with calling Evil Good, and Good Evil, and I can think but of two Accounts of this Matter.
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1. That they make their own Appetites, Interests, and Inclinations the only Rule and Measure of Good and Evil;
1. That they make their own Appetites, Interests, and Inclinations the only Rule and Measure of Good and Evil;
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as they must necessarily do, when they allow of no common Rule and Standard for all Mankind:
as they must necessarily do, when they allow of no Common Rule and Standard for all Mankind:
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For if, as these Men perswade themselves, there be no Law either of God or Nature to distinguish between Good and Evil, there can be no other distinction but what every Man's own Appetite and Inclination makes for him;
For if, as these Men persuade themselves, there be no Law either of God or Nature to distinguish between Good and Evil, there can be no other distinction but what every Man's own Appetite and Inclination makes for him;
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that is his Good, which he best likes, and that is Evil, which he does not like.
that is his Good, which he best likes, and that is Evil, which he does not like.
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Good and Evil signifie nothing more, but what pleases or displeases him;
Good and Evil signify nothing more, but what Pleases or displeases him;
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and therefore when he feels himself highly pleased and gratified with what the rest of Mankind think a great Evil,
and Therefore when he feels himself highly pleased and gratified with what the rest of Mankind think a great Evil,
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and really is so, he laughs at their Ignorance and Folly, and calls and chuses it as his Good;
and really is so, he laughs At their Ignorance and Folly, and calls and chooses it as his Good;
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and when that which is really Good crosses his Interests and Inclinations, he rejects it as a great Evil. When such Men think it their Interest to be Unjust,
and when that which is really Good Crosses his Interests and Inclinations, he rejects it as a great Evil. When such Men think it their Interest to be Unjust,
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or their Inclinations tempt them to be Unchaste, they don't think such Actions Vertues, for they disown that Name;
or their Inclinations tempt them to be Unchaste, they don't think such Actions Virtues, for they disown that Name;
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but they think them good, that is, profitable and pleasing;
but they think them good, that is, profitable and pleasing;
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nor do they think Justice, Temperance, and Chastity to be Vices, but great Evils, as contrary to their Gain or Pleasure, which is to call that which is morally Good, Evil,
nor do they think justice, Temperance, and Chastity to be Vices, but great Evils, as contrary to their Gain or Pleasure, which is to call that which is morally Good, Evil,
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and that which is morally Evil, Good.
and that which is morally Evil, Good.
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2dly, Besides this, the better to excuse themselves from the Shame and Reproach of such Actions (which will be always infamous,2dly, Beside this, the better to excuse themselves from the Shame and Reproach of such Actions (which will be always infamous,
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when they have done and said all they can) though they dare not call Vice Vertue,
when they have done and said all they can) though they Dare not call Vice Virtue,
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nor Vertue Vice, yet they give good Names, which are the Appendages and Properties of some Vertues to their Vices, and bad Names to Vertue.
nor Virtue Vice, yet they give good Names, which Are the Appendages and Properties of Some Virtues to their Vices, and bad Names to Virtue.
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This is so common, and so well known, that I need not insist on it. An easie, obliging, friendly Conversation is very charming, when it is governed by strict Vertue:
This is so Common, and so well known, that I need not insist on it. an easy, obliging, friendly Conversation is very charming, when it is governed by strict Virtue:
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these Men let the Vertue alone, and justifie their Vices as only the Effects and Instances of good Humour and Sociableness,
these Men let the Virtue alone, and justify their Vices as only the Effects and Instances of good Humour and Sociableness,
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and of a complying Temper, to make their Company easie, and their Conversation pleasant and entertaining;
and of a complying Temper, to make their Company easy, and their Conversation pleasant and entertaining;
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and this they think a good Apology for all their Lewdness, Debaucheries, and Profaneness; which may make them agreeable Company for one another;
and this they think a good Apology for all their lewdness, Debaucheries, and Profaneness; which may make them agreeable Company for one Another;
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but very unfit for the Conversation, not only of good Men, but of prudent and cautious Sinners;
but very unfit for the Conversation, not only of good Men, but of prudent and cautious Sinners;
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but that is all one, they will have this good Humour, and that is a good Name, which will suit any Vice which pleases themselves and their Company.
but that is all one, they will have this good Humour, and that is a good Name, which will suit any Vice which Pleases themselves and their Company.
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Thus to be diligent in our Business, prudent and frugal in our Expences, to mortifie our sensual Appetites,
Thus to be diligent in our Business, prudent and frugal in our Expenses, to mortify our sensual Appetites,
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and deny the Cravings of Lust, and use our Bodies hardly, are very commendable things,
and deny the Cravings of Lust, and use our Bodies hardly, Are very commendable things,
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when they are opposed to Idleness and Luxury, and have regard to the Care of our Families,
when they Are opposed to Idleness and Luxury, and have regard to the Care of our Families,
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and to make us capable of all Acts of Charity, and to subdue the Flesh to the Spirit,
and to make us capable of all Acts of Charity, and to subdue the Flesh to the Spirit,
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and to make us more devout Worshippers of God:
and to make us more devout Worshippers of God:
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And therefore a meer Earthworm, who does all this for no other end but to get or to save his Money,
And Therefore a mere Earthworm, who does all this for no other end but to get or to save his Money,
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tho' he starve himself, and his Family, and the Poor by it, and makes himself a vile Slave all his Days, calls this fordid Covetousness by these good Names, of Diligence, Prudence, Frugality, Temperance, Mortification,
though he starve himself, and his Family, and the Poor by it, and makes himself a vile Slave all his Days, calls this fordid Covetousness by these good Names, of Diligence, Prudence, Frugality, Temperance, Mortification,
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when in Truth it is nothing but a love of Money above his Ease and Pleasure,
when in Truth it is nothing but a love of Money above his Ease and Pleasure,
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and adoring it as his God. Thus on the other hand, Superstition and Hypocrisie are very ill Names;
and adoring it as his God. Thus on the other hand, Superstition and Hypocrisy Are very ill Names;
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and these at all Adventures they bestow upon Piety and Vertue, to excuse their own Neglect and Contempt of both;
and these At all Adventures they bestow upon Piety and Virtue, to excuse their own Neglect and Contempt of both;
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as if no Man could be sincere, because there are some Hypocrites, or as if there were no such thing as Religion,
as if no Man could be sincere, Because there Are Some Hypocrites, or as if there were no such thing as Religion,
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because some Men would appear to be religious, who are not, though it is a better Argument for Religion, that even bad Men desire to be thought religious.
Because Some Men would appear to be religious, who Are not, though it is a better Argument for Religion, that even bad Men desire to be Thought religious.
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Thus an affected Singularity is very offensive and nauseous to all wise Men;
Thus an affected Singularity is very offensive and nauseous to all wise Men;
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and this is their Name for a sullen, inflexible Vertue, which will not do a bad thing to please its Company,
and this is their Name for a sullen, inflexible Virtue, which will not do a bad thing to please its Company,
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nor admit bad Men into the Privacies and Familiarities of Conversation; as if there were no Medium between affecting Singularity, and being wicked for Company.
nor admit bad Men into the Privacies and Familiarities of Conversation; as if there were no Medium between affecting Singularity, and being wicked for Company.
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This is the Art of changing Names:
This is the Art of changing Names:
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call any Vertue or Vice by its own Name, such as Piety, Justice, Charity, Temperance, Chastity; or Profaneness, Injustice, Drunkenness, Adultery;
call any Virtue or Vice by its own Name, such as Piety, justice, Charity, Temperance, Chastity; or Profaneness, Injustice, drunkenness, Adultery;
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and they have nothing to say against the one, nor for the other;
and they have nothing to say against the one, nor for the other;
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for these are Names of Honour and Esteem, or of Infamy and Reproach all the World over:
for these Are Names of Honour and Esteem, or of Infamy and Reproach all the World over:
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But if they can find any thing in Vice, which bears the least resemblance to what some Vertues oblige us to, they presently give the Names of those Vertues to their Vices;
But if they can find any thing in Vice, which bears the least resemblance to what Some Virtues oblige us to, they presently give the Names of those Virtues to their Vices;
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and if a vertuous Man may do any thing for wise and good Reasons, which has any Likeness or Analogy to what bad Men do for very bad Reasons, they give the Names of those Vices to Vertue, which is in a strict and proper Sense, to call Evil Good, and Good Evil:
and if a virtuous Man may do any thing for wise and good Reasons, which has any Likeness or Analogy to what bad Men do for very bad Reasons, they give the Names of those Vices to Virtue, which is in a strict and proper Sense, to call Evil Good, and Good Evil:
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And this there are too many guilty of, who are not profess'd Atheists or Infidels;
And this there Are too many guilty of, who Are not professed Atheists or Infidels;
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who think it some Excuse for their Vices, if they can find any thing good to say of them,
who think it Some Excuse for their Vices, if they can find any thing good to say of them,
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and an Apology for their Lukewarmness and Indifferency in Religion, if they can charge some zealous Professors with Pharisaism and Hypocrisy;
and an Apology for their Lukewarmness and Indifferency in Religion, if they can charge Some zealous Professors with Pharisaism and Hypocrisy;
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but by whomsoever, and for what reason soever this be done, the Woe belongs to all those who call evil good, and good evil.
but by whomsoever, and for what reason soever this be done, the Woe belongs to all those who call evil good, and good evil.
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2dly. What is meant by putting darkness for light, and light for darkness. Darkness and Light very often in Scripture signifie Vice and Vertue:2dly. What is meant by putting darkness for Light, and Light for darkness. Darkness and Light very often in Scripture signify Vice and Virtue:
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Sin is the work of Darkness, to walk in the Light is to live holily,
since is the work of Darkness, to walk in the Light is to live holily,
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as St. Iohn tells us, 1 Iohn 1. ver. 6, 7. if we say we have fellowship with him, (God) and walk in darkness, live in any Sin, we lie and do not the truth;
as Saint John tells us, 1 John 1. ver. 6, 7. if we say we have fellowship with him, (God) and walk in darkness, live in any since, we lie and do not the truth;
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but if we walk in the light, as he is in the light, if we are holy as God is holy, then have we Fellowship one with another; but if we walk in the Light, as he is in the Light, if we Are holy as God is holy, then have we Fellowship one with Another;
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and thus it is the same with calling Evil Good and Good Evil.
and thus it is the same with calling Evil Good and Good Evil.
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But then Darkness signifies also Ignorance and Error, false and corrupt Notions of God and Religion;
But then Darkness signifies also Ignorance and Error, false and corrupt Notions of God and Religion;
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and Light a clear and certain Knowledge, especially in matters of Religion, what concerns the Will of God,
and Light a clear and certain Knowledge, especially in matters of Religion, what concerns the Will of God,
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and the way to Heaven, as our Saviour tells us, light is come into the world,
and the Way to Heaven, as our Saviour tells us, Light is come into the world,
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but men love darkness rather than light, John 3. 19. And thus we must understand it here:but men love darkness rather than Light, John 3. 19. And thus we must understand it Here:
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Those Men who call Evil Good and Good Evil, who reject the moral differences of Good and Evil,
Those Men who call Evil Good and Good Evil, who reject the moral differences of Good and Evil,
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and confound the Names of Vertue and Vice, pervert all the Principles of Knowledge, and Rules of judging between Good and Evil;
and confound the Names of Virtue and Vice, pervert all the Principles of Knowledge, and Rules of judging between Good and Evil;
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they put darkness for light, call all the arbitrary and ridiculous Principles of Atheism and Infidelity Light, and esteem them as the most true and certain Knowledge,
they put darkness for Light, call all the arbitrary and ridiculous Principles of Atheism and Infidelity Light, and esteem them as the most true and certain Knowledge,
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though indeed they teach us nothing, but reduce us to the most perfect state of Ignorance, by unteaching all that Mankind knew before;
though indeed they teach us nothing, but reduce us to the most perfect state of Ignorance, by unteaching all that Mankind knew before;
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for if there be no God, and no difference between Good and Evil, there is an End of all Knowledge, which is the Light of the Mind;
for if there be no God, and no difference between Good and Evil, there is an End of all Knowledge, which is the Light of the Mind;
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for the next step is to put light for darkness, to reject all the Natural,
for the next step is to put Light for darkness, to reject all the Natural,
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and all the Supernatural Means of Knowledge, the Natural Notions of our Minds, the Natural Light of Reason,
and all the Supernatural Means of Knowledge, the Natural Notions of our Minds, the Natural Light of Reason,
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and the Supernatural Light of Revelation, as meer Ignorance and Imposture, the Cheats of Education or of a timorous Fancy,
and the Supernatural Light of Revelation, as mere Ignorance and Imposture, the Cheats of Education or of a timorous Fancy,
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or the Cunning of Statesmen, or the Inventions of Priests: Such Men you know there are in the World, and this Woe belongs to them.
or the Cunning of Statesmen, or the Inventions of Priests: Such Men you know there Are in the World, and this Woe belongs to them.
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3dly. To put bitter for sweet, and sweet for bitter is a corruption, not meerly of our Judgment,3dly. To put bitter for sweet, and sweet for bitter is a corruption, not merely of our Judgement,
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but of our Natural Sensation, of our Natural Taste and Relish of Things: Bitter signifies whatever is naturally uneasy, grievous, offensive, as bitter things are to the Palate;
but of our Natural Sensation, of our Natural Taste and Relish of Things: Bitter signifies whatever is naturally uneasy, grievous, offensive, as bitter things Are to the Palate;
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that which causes Trouble, Anguish, Remorse, as all wicked Actions naturally do;
that which Causes Trouble, Anguish, Remorse, as all wicked Actions naturally doe;
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now such thing• … as are grievous and afflicting to all the rest of Mankind, who have any natural Sense left, these Men call sweet, account their Pleasure and Happiness:
now such thing• … as Are grievous and afflicting to all the rest of Mankind, who have any natural Sense left, these Men call sweet, account their Pleasure and Happiness:
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But then what is naturally sweet, hath a Natural Easiness, Pleasure, Satisfaction, as all good and vertuous Actions have;
But then what is naturally sweet, hath a Natural Easiness, Pleasure, Satisfaction, as all good and virtuous Actions have;
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this they call bitter, these are the grievances of their Life, an intollerable Yoke, which they cannot and will not bear.
this they call bitter, these Are the grievances of their Life, an intolerable Yoke, which they cannot and will not bear.
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This is the most degenerate State of Human Nature, which hath lost all Relish of Vertue,
This is the most degenerate State of Human Nature, which hath lost all Relish of Virtue,
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and all Sense of Shame and Fear and Remorse when they do Evil; their Minds are perfectly dead and stupid, without any Rational or Spiritual Sensations;
and all Sense of Shame and fear and Remorse when they do Evil; their Minds Are perfectly dead and stupid, without any Rational or Spiritual Sensations;
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they have nothing but their bodily Senses left, and by these alone they judge of Sweet and Bitter;
they have nothing but their bodily Senses left, and by these alone they judge of Sweet and Bitter;
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what gratifies their bodily Senses, that is their Pleasure and Happiness, without any regard to Vertue, Modesty, or Honour;
what gratifies their bodily Senses, that is their Pleasure and Happiness, without any regard to Virtue, Modesty, or Honour;
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what lays Restraints upon their sensual Inclinations, that is bitter, uneasy, and grievous; and no wonder that there is a Woe denounced against these Men.
what lays Restraints upon their sensual Inclinations, that is bitter, uneasy, and grievous; and no wonder that there is a Woe denounced against these Men.
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4ly. Woe be to them that are wise in their own eyes, and prudent in their own sight. 4ly. Woe be to them that Are wise in their own eyes, and prudent in their own sighed.
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Where the Proph• … t speaks of the same Men still;
Where the Proph• … tO speaks of the same Men still;
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those who call evil good and good evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter; those who call evil good and good evil, who put darkness for Light and Light for darkness, who put bitter for sweet and sweet for bitter;
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and yet think themselves the only wise Men in the World, though they contradict the Sense of all Mankind, the natural uncorrupted Sense of their own Minds, the Light of Nature and the Word of God.
and yet think themselves the only wise Men in the World, though they contradict the Sense of all Mankind, the natural uncorrupted Sense of their own Minds, the Light of Nature and the Word of God.
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This is the just Character of Atheists and Infidels, who think themselves the only Wits, the only Philosophers,
This is the just Character of Atheists and Infidels, who think themselves the only Wits, the only Philosophers,
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and laugh at all the rest of the World as easy, credulous, unthinking Fools, who are under the Tyranny of Custom and popular Opinions, which exposes them to all other Cheats.
and laugh At all the rest of the World as easy, credulous, unthinking Fools, who Are under the Tyranny of Custom and popular Opinions, which exposes them to all other Cheats.
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They think it an Argument of Wit and profound Thought to contradict all Mankind;
They think it an Argument of Wit and profound Thought to contradict all Mankind;
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for there are but few wise Men they say in the World, and the most are usually in the wrong, which may be allowed as to improved Knowledge, which is gained by laborious study and observation;
for there Are but few wise Men they say in the World, and the most Are usually in the wrong, which may be allowed as to improved Knowledge, which is gained by laborious study and observation;
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but the Folly lies on the other side, when Men advance Paradoxes, which contradict the universal Sense of Nature;
but the Folly lies on the other side, when Men advance Paradoxes, which contradict the universal Sense of Nature;
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for in such Cases the most are likely to be in the right, because Natural Productions are more common than Monsters;
for in such Cases the most Are likely to be in the right, Because Natural Productions Are more Common than Monsters;
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that a wise Man will rather think and judge with the Multitude, when they think on Natures side,
that a wise Man will rather think and judge with the Multitude, when they think on Nature's side,
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than with the most famed Philosophers against Nature:
than with the most famed Philosophers against Nature:
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But those who affect to contradict the rest of the World, must think themselves the only wise Men, if they think at all;
But those who affect to contradict the rest of the World, must think themselves the only wise Men, if they think At all;
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that we have no more reason to wonder at their Pride and Insolence than at their Atheism and Infidelity.
that we have no more reason to wonder At their Pride and Insolence than At their Atheism and Infidelity.
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2dly. Let us now inquire how these Men come to sink into so degenerate a State,2dly. Let us now inquire how these Men come to sink into so degenerate a State,
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as one would think impossible to a reasonable Nature; and that is intimated in that order which is observed in my Text;
as one would think impossible to a reasonable Nature; and that is intimated in that order which is observed in my Text;
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that they first call Evil Good, and then Good Evil;
that they First call Evil Good, and then Good Evil;
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first put Darkness for Light, and then Light for Darkness, &c. As to consider this particularly.
First put Darkness for Light, and then Light for Darkness, etc. As to Consider this particularly.
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1st. They begin with calling Evil Good, for no Man can begin with calling Good Evil:1st. They begin with calling Evil Good, for no Man can begin with calling Good Evil:
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Nature will have the first word, and pass the first Judgment on Things;
Nature will have the First word, and pass the First Judgement on Things;
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and Nature as corrupt as it is, till it be depraved and vitiated by evil Customs, will call Good good, and Evil evil.
and Nature as corrupt as it is, till it be depraved and vitiated by evil Customs, will call Good good, and Evil evil.
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Atheists and Infidels must confess, that as wise as they think themselves now, there was a time when they were as very fools as the rest of the World, that is,
Atheists and Infidels must confess, that as wise as they think themselves now, there was a time when they were as very Fools as the rest of the World, that is,
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when they had the same Opinions about Good and Evil, which the rest of Mankind still have;
when they had the same Opinions about Good and Evil, which the rest of Mankind still have;
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when they did own a moral difference between Good and Evil, and called Good and Evil by their right Names;
when they did own a moral difference between Good and Evil, and called Good and Evil by their right Names;
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and it is as certain, that the only Reason for altering their Opinions and changing the Names of Good and Evil, was changing their Manners;
and it is as certain, that the only Reason for altering their Opinions and changing the Names of Good and Evil, was changing their Manners;
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that they grew very fond of what they themselves as well as the foolish Multitude thought and called Evil,
that they grew very found of what they themselves as well as the foolish Multitude Thought and called Evil,
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and then they began to think and to call it Good, and the necessary Consequence of this is to call Good Evil;
and then they began to think and to call it Good, and the necessary Consequence of this is to call Good Evil;
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and as unwilling as they are to own this, it is demonstrable there can be no other Reason for it.
and as unwilling as they Are to own this, it is demonstrable there can be no other Reason for it.
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Though these Men could prove (which they will never be able to do) that there is no moral, essential, immutable difference between Good and Evil, between Vertue and Vice,
Though these Men could prove (which they will never be able to do) that there is no moral, essential, immutable difference between Good and Evil, between Virtue and Vice,
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yet this is no reason to call Evil Good, or Good Evil;
yet this is no reason to call Evil Good, or Good Evil;
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for though they were neither Sins nor Vertues, neither forbid nor commanded by a Divine Law,
for though they were neither Sins nor Virtues, neither forbid nor commanded by a Divine Law,
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yet they themselves confess, as I observed before, that what we call Vertues have so much Good in them, that they are the best and wisest Rules of Society and Conversation, necessary to secure every Mans private Interest,
yet they themselves confess, as I observed before, that what we call Virtues have so much Good in them, that they Are the best and Wisest Rules of Society and Conversation, necessary to secure every men private Interest,
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and the Peace and good Government of the World, and therefore fit to be encouraged, and to be made Laws in all civiliz'd Nations;
and the Peace and good Government of the World, and Therefore fit to be encouraged, and to be made Laws in all civilized nations;
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and that what we call Sins have so much Evil in them, that they are very destructive to Human Societies,
and that what we call Sins have so much Evil in them, that they Are very destructive to Human Societies,
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and deserve to be restrained and punished; and then it is certain there never can be any reason to call Evil Good,
and deserve to be restrained and punished; and then it is certain there never can be any reason to call Evil Good,
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and Good Evil, which by their own Confession is a direct contradiction to the Nature of Things;
and Good Evil, which by their own Confessi is a Direct contradiction to the Nature of Things;
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it is to call that Evil, which they themselves own to be a great and publick Good,
it is to call that Evil, which they themselves own to be a great and public Good,
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and that Good which they own to be a publick Mischief, which there never can be any reason for:
and that Good which they own to be a public Mischief, which there never can be any reason for:
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So that the Case is plain, it is not Reason but Lust which calls Evil Good and Good Evil;
So that the Case is plain, it is not Reason but Lust which calls Evil Good and Good Evil;
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till Lust prevails above Reason, Vertue and Vice, Good and Evil, keep those Names which God and Nature has given them,
till Lust prevails above Reason, Virtue and Vice, Good and Evil, keep those Names which God and Nature has given them,
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and such Men offer as much Force and Violence to their Natural Understanding, when they call Evil Good and Good Evil,
and such Men offer as much Force and Violence to their Natural Understanding, when they call Evil Good and Good Evil,
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as they do to Natural Conscience, when they chuse the Evil, and refuse the Good.
as they do to Natural Conscience, when they choose the Evil, and refuse the Good.
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This is Answer enough to such Men, who would reason or laugh away the distinction between Good and Evil,
This is Answer enough to such Men, who would reason or laugh away the distinction between Good and Evil,
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and ought to be a Warning to us all, how we engage in a Course of Wickedness;
and ought to be a Warning to us all, how we engage in a Course of Wickedness;
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for how much soever we despise and abhor these wicked Principles, we shall soon think as these Men do,
for how much soever we despise and abhor these wicked Principles, we shall soon think as these Men do,
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if we grow as wicked as they are. 2dly, These Men first put Darkness for Light, and then Light for Darkness.
if we grow as wicked as they Are. 2dly, These Men First put Darkness for Light, and then Light for Darkness.
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Men are not born stark blind, but have the Light of Reason to discern the natural differences of Things, and to direct their Lives;
Men Are not born stark blind, but have the Light of Reason to discern the natural differences of Things, and to Direct their Lives;
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and as weak and defective as meer natural Reason is, especially in Matters of Religion and another World, it directs us to a safer Guide:
and as weak and defective as mere natural Reason is, especially in Matters of Religion and Another World, it directs us to a safer Guide:
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For Reason it self teaches us to believe God, who cannot deceive us, and can it self judge of the external and visible Marks of a Revelation;
For Reason it self Teaches us to believe God, who cannot deceive us, and can it self judge of the external and visible Marks of a Revelation;
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that is, can judge, when God speaks, and what we must receive, as taught by God.
that is, can judge, when God speaks, and what we must receive, as taught by God.
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This is the Light of Mankind, the Light of Reason or Revelation, what Nature teaches, or what God reveals:
This is the Light of Mankind, the Light of Reason or Revelation, what Nature Teaches, or what God reveals:
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And all Mankind at first both see and own this Light; for no Man is born an Atheist or an Infidel:
And all Mankind At First both see and own this Light; for no Man is born an Atheist or an Infidel:
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But bad Men, who have corrupted their Manners, and cannot justifie their Vices, nor quiet their Consciences,
But bad Men, who have corrupted their Manners, and cannot justify their Vices, nor quiet their Consciences,
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if they attend either to the Light of Nature or Revelation, must seek for other Remedies;
if they attend either to the Light of Nature or Revelation, must seek for other Remedies;
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and this makes them espouse the Principles of Atheism and Infidelity; and these they call Light, which in Truth is a meer Aegyptian Darkness;
and this makes them espouse the Principles of Atheism and Infidelity; and these they call Light, which in Truth is a mere Egyptian Darkness;
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and then they must call Light Darkness, reject and scorn both the natural Dictates of Reason,
and then they must call Light Darkness, reject and scorn both the natural Dictates of Reason,
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and the supernatural Revelation of the Divine Will, as Ignorance and Darkness.
and the supernatural Revelation of the Divine Will, as Ignorance and Darkness.
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Now, whatever Opinion Men have of their Philosophy, yet how they should learn what neither Nature nor God teaches them,
Now, whatever Opinion Men have of their Philosophy, yet how they should Learn what neither Nature nor God Teaches them,
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or how they should discover, that what all the rest of the World believe, that God and Nature has taught them, is false, is a Mystery to me:
or how they should discover, that what all the rest of the World believe, that God and Nature has taught them, is false, is a Mystery to me:
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And the only Account that can be given of it, is what our Saviour gives, That light is come into the world,
And the only Account that can be given of it, is what our Saviour gives, That Light is come into the world,
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and men love darkness rather than light, because their deeds are evil: And when they love Darkness, it is no wonder that they call it Light;and men love darkness rather than Light, Because their Deeds Are evil: And when they love Darkness, it is no wonder that they call it Light;
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but they must first call Darkness Light, before they can put out the Light, and turn it into Darkness.
but they must First call Darkness Light, before they can put out the Light, and turn it into Darkness.
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Now if this be the Truth of the Case, as our own Experience, and our Observations of other Men assure us it is, this is a sufficient Reason to reject all the Principles of Atheism and Infidelity without disputing;
Now if this be the Truth of the Case, as our own Experience, and our Observations of other Men assure us it is, this is a sufficient Reason to reject all the Principles of Atheism and Infidelity without disputing;
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for they were not born and bred with us, as what is natural is, and therefore must be owing to the Lusts and Vices of Men, which are the Works of Darkness, and hate the Light;
for they were not born and bred with us, as what is natural is, and Therefore must be owing to the Lustiest and Vices of Men, which Are the Works of Darkness, and hate the Light;
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and nothing seems stranger to me, than that of all the Men in the World, these Men should pretend to Reason, who have the least Right o• … Pretence to it:
and nothing seems stranger to me, than that of all the Men in the World, these Men should pretend to Reason, who have the least Right o• … Pretence to it:
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For what Principles can they reason on, who reject the Light of Nature and of Revelation? What is Natural Reason,
For what Principles can they reason on, who reject the Light of Nature and of Revelation? What is Natural Reason,
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but the Reason of Humane Nature? And how shall we know what this is,
but the Reason of Humane Nature? And how shall we know what this is,
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but by those common Principles of Reason, which Nature has implanted in all Mankind, and which Art,
but by those Common Principles of Reason, which Nature has implanted in all Mankind, and which Art,
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and Wit, and Vice it self, have much ado to silence, and can never perfectly root out? and certainly that is not Natural Reason, which contradicts all the Principles of Humane Nature;
and Wit, and Vice it self, have much ado to silence, and can never perfectly root out? and Certainly that is not Natural Reason, which contradicts all the Principles of Humane Nature;
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and what is that Reason, which is not the Reason of Humane Nature? Or how is Mankind concerned in such Reasons as can be no Rule to them,
and what is that Reason, which is not the Reason of Humane Nature? Or how is Mankind concerned in such Reasons as can be no Rule to them,
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unless they put off Humane Nature? And indeed this is the Case of these very Men;
unless they put off Humane Nature? And indeed this is the Case of these very Men;
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they have put off Humane Nature, are degenerated into Bruits;
they have put off Humane Nature, Are degenerated into Bruits;
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and have the Reason and Understanding of Bruits, espouse such Principles as serve no other End,
and have the Reason and Understanding of Bruits, espouse such Principles as serve no other End,
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but to justifie the brutal Nature;
but to justify the brutal Nature;
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and therefore laugh at the common Sentiments and Faith of Mankind, and pretend to Reason, only to reason Humane Nature,
and Therefore laugh At the Common Sentiments and Faith of Mankind, and pretend to Reason, only to reason Humane Nature,
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as well as Revelation, out of the World.
as well as Revelation, out of the World.
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How subtilly soever these Men may dispute, it sufficeth me, that this is not the Original Belief of Mankind,
How subtly soever these Men may dispute, it Suffices me, that this is not the Original Belief of Mankind,
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and therefore is not owing to God or Nature, but to Lust.
and Therefore is not owing to God or Nature, but to Lust.
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No Man can call Light Darkness, till he is in love with Darkness for the sake of the Works of Darkness.
No Man can call Light Darkness, till he is in love with Darkness for the sake of the Works of Darkness.
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3dly. The same may be said of putting Bitter for Sweet, and Sweet for Bitter. Men must first reconcile themselves to Wickedness, which is naturally very bitter, uneasie, and grievous,3dly. The same may be said of putting Bitter for Sweet, and Sweet for Bitter. Men must First reconcile themselves to Wickedness, which is naturally very bitter, uneasy, and grievous,
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and shake off all sense of Shame, and Modesty, and Fear, before they can in good earnest reproach Vertue:
and shake off all sense of Shame, and Modesty, and fear, before they can in good earnest reproach Virtue:
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For till Men are very wicked, Vertue is the great Pleasure, the truest and sweetest Pleasure of Humane Nature.
For till Men Are very wicked, Virtue is the great Pleasure, the Truest and Sweetest Pleasure of Humane Nature.
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Thirdly. Let us now consider the Woe that is denounced against these Men, and how unavoidable it is:Thirdly. Let us now Consider the Woe that is denounced against these Men, and how unavoidable it is:
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Woe be to them that call Evil Good, and Good Evil, &c. What this Woe is, is not here express'd;Woe be to them that call Evil Good, and Good Evil, etc. What this Woe is, is not Here expressed;
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but an indefinite Woe is very terrible, for it includes all the Woes that God has any where in Scripture threatned against Sinners, the Vengeance of God in this World,
but an indefinite Woe is very terrible, for it includes all the Woes that God has any where in Scripture threatened against Sinners, the Vengeance of God in this World,
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and the eternal Miseries of the next.
and the Eternal Misery's of the next.
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A Woe signifies a State of extream Misery, wherein Men shall bewail and lament themselves, without Hope or Redress;
A Woe signifies a State of extreme Misery, wherein Men shall bewail and lament themselves, without Hope or Redress;
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all the Miseries that such Sinners deserve, and therefore the greatest that Humane Nature can suffer;
all the Misery's that such Sinners deserve, and Therefore the greatest that Humane Nature can suffer;
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because this is the greatest Degeneracy of Humane Nature.
Because this is the greatest Degeneracy of Humane Nature.
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And therefore to warn you all of falling into this State, I shall briefly shew you how unavoidable this Woe is.
And Therefore to warn you all of falling into this State, I shall briefly show you how unavoidable this Woe is.
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When Men are so in love with their Sins, that they resolve never to part with them, they vainly think, that the only way to secure themselves, is to banish God out of the World,
When Men Are so in love with their Sins, that they resolve never to part with them, they vainly think, that the only Way to secure themselves, is to banish God out of the World,
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and to destroy all the differences of Good and Evil, and then they may please themselves,
and to destroy all the differences of Good and Evil, and then they may please themselves,
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and live as they list, without Fear or Shame, or any Danger of a future Account.
and live as they list, without fear or Shame, or any Danger of a future Account.
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Now so far they are in the right, that if they could banish God out of the World, their Work were done,
Now so Far they Are in the right, that if they could banish God out of the World, their Work were done,
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and they might bid defiance to all the Pulpit-thunder, and laugh at all the superstitious fears of Sinners.
and they might bid defiance to all the Pulpit-thunder, and laugh At all the superstitious fears of Sinners.
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But to perswade themselves contrary to the Sense of Nature, and the universal Belief of Mankind that there is no God, will not banish God out of the World:
But to persuade themselves contrary to the Sense of Nature, and the universal Belief of Mankind that there is no God, will not banish God out of the World:
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And if they should find a God, after they have perswaded themselves there is none, as they certainly will, they will find this God a provoked and terrible Judge:
And if they should find a God, After they have persuaded themselves there is none, as they Certainly will, they will find this God a provoked and terrible Judge:
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For what greater Contempt and Despite can be offered to God, than to perswade themselves that there is no God? This is a State of open Enmity:
For what greater Contempt and Despite can be offered to God, than to persuade themselves that there is no God? This is a State of open Enmity:
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They hate God, and would destroy his Being, if they could;
They hate God, and would destroy his Being, if they could;
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for the Reason why they perswade themselves there is no God, is because they would have none;
for the Reason why they persuade themselves there is no God, is Because they would have none;
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and those who hate God, are hated by him, and must suffer his eternal Vengeance.
and those who hate God, Are hated by him, and must suffer his Eternal Vengeance.
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Thus, if there were no essential difference between Good and Evil, they might chuse for themselves,
Thus, if there were no essential difference between Good and Evil, they might choose for themselves,
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and call things by what Names they pleased, Evil Good, and Good Evil;
and call things by what Names they pleased, Evil Good, and Good Evil;
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but if there be such a difference, however they hav• … made shift to conquer this Sense at present,
but if there be such a difference, however they hav• … made shift to conquer this Sense At present,
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if they refuse the Good, and chuse the Evil, they must lose all that Happiness, which they might expect from what is a natural Good;
if they refuse the Good, and choose the Evil, they must loose all that Happiness, which they might expect from what is a natural Good;
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that is, all the true Happiness of Humane Nature, and suffer all those Miseries which those Evils, which are contrary to the Happiness of Humane Nature,
that is, all the true Happiness of Humane Nature, and suffer all those Misery's which those Evils, which Are contrary to the Happiness of Humane Nature,
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and destructive of it, will expose them too. For Good and Evil are not empty Names;
and destructive of it, will expose them too. For Good and Evil Are not empty Names;
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but Good signifies the Happiness of that Nature, whose Good it is, and Evil its Misery:
but Good signifies the Happiness of that Nature, whose Good it is, and Evil its Misery:
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And if after all their Philosophy, there be such a distinction of Good and Evil with respect to Humane Nature (and that is a strange Nature which has no Good or Evil belonging to it;) to reject the Good must deprive them of Happiness,
And if After all their Philosophy, there be such a distinction of Good and Evil with respect to Humane Nature (and that is a strange Nature which has no Good or Evil belonging to it;) to reject the Good must deprive them of Happiness,
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and to chuse the Evil must make them miserable.
and to choose the Evil must make them miserable.
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And if there be a moral as well as natural difference between Good and Evil, that one deserves to be rewarded,
And if there be a moral as well as natural difference between Good and Evil, that one deserves to be rewarded,
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and the other punished, we must expect, that the Righteous Judge of the World will reward and punish us according to our Works.
and the other punished, we must expect, that the Righteous Judge of the World will reward and Punish us according to our Works.
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If Men shut their Eyes, or put out the Light, and then call Darkness Light,
If Men shut their Eyes, or put out the Light, and then call Darkness Light,
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and Light Darkness, how secure soever this may make them at present, all that they gain by it, is to go to Hell blindfold, not to see their Danger,
and Light Darkness, how secure soever this may make them At present, all that they gain by it, is to go to Hell blindfold, not to see their Danger,
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before they feel themselves irrecoverably miserable.
before they feel themselves irrecoverably miserable.
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If there be a distinction between Light and Darkness, in the Moral and Spiritual, as well as in the Natural World,
If there be a distinction between Light and Darkness, in the Moral and Spiritual, as well as in the Natural World,
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as there must be, if there be any difference between true Knowledge and Wisdom, and Ignorance and Folly:
as there must be, if there be any difference between true Knowledge and Wisdom, and Ignorance and Folly:
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If the Office of Light be to direct us in the way to Heaven, those blessed Regions of eternal Light, which those who wander in Darkness can never find:
If the Office of Light be to Direct us in the Way to Heaven, those blessed Regions of Eternal Light, which those who wander in Darkness can never find:
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If the necessary Effect of putting Darkness for Light, be to lose the sight of the other World, both of Heaven and Hell,
If the necessary Effect of putting Darkness for Light, be to loose the sighed of the other World, both of Heaven and Hell,
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and the way that leads to each;
and the Way that leads to each;
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if there be still a Heaven and a Hell, as they will certainly find there is, it will be impossible for them either to get to Heaven, or to miss Hell;
if there be still a Heaven and a Hell, as they will Certainly find there is, it will be impossible for them either to get to Heaven, or to miss Hell;
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they will lose their way in the dark to Heaven, but Darkness leads directly to Hell, whither no Man will venture to go but in the dark.
they will loose their Way in the dark to Heaven, but Darkness leads directly to Hell, whither no Man will venture to go but in the dark.
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Men, who have their Eyes open, and see Hell before them, are apt to start, and give back at such a Sight;
Men, who have their Eyes open, and see Hell before them, Are apt to start, and give back At such a Sighed;
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but those who can shut their Eyes, and put out the Light, and neither see a God nor a Judge, Heaven nor Hell, will sin on, without fear of Hell, till they feel its Torments.
but those who can shut their Eyes, and put out the Light, and neither see a God nor a Judge, Heaven nor Hell, will sin on, without Fear of Hell, till they feel its Torments.
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There is no such infallible way to make our selves wicked and miserable as to shut out the Light, which would discover to us both our Shame and Danger.
There is no such infallible Way to make our selves wicked and miserable as to shut out the Light, which would discover to us both our Shame and Danger.
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And let no Man envy those, who have so blinded their Minds, that they can sin without Shame and Fear, who does not think it a great Happiness to be eternally damned before they know it.
And let no Man envy those, who have so blinded their Minds, that they can sin without Shame and fear, who does not think it a great Happiness to be eternally damned before they know it.
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But there is this further Danger in putting Darkness for Light, and Light for Darkness, that it ordinarily seals Men up to the Day of Destruction.
But there is this further Danger in putting Darkness for Light, and Light for Darkness, that it ordinarily Seals Men up to the Day of Destruction.
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Men, who thus wilfully and obstinately shut their Eyes, seldom open them again in this World;
Men, who thus wilfully and obstinately shut their Eyes, seldom open them again in this World;
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and it is too late for them to open them in the next. Such Men do not deserve, that God should use any extraordinary Methods to convince them,
and it is too late for them to open them in the next. Such Men do not deserve, that God should use any extraordinary Methods to convince them,
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and they have already hardened themselves against all the ordinary Means of Grace;
and they have already hardened themselves against all the ordinary Means of Grace;
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especially when they are arriv'd at that degree of assurance, to be wise in their own eyes,
especially when they Are arrived At that degree of assurance, to be wise in their own eyes,
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and prudent in their own sight; to think all Mankind easie, ignorant, credulous Fools, but themselves.and prudent in their own sighed; to think all Mankind easy, ignorant, credulous Fools, but themselves.
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There is no way left of dealing with such Men, as with reasonable Creatures;
There is no Way left of dealing with such Men, as with reasonable Creatures;
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neither Argument nor Authority can prevail, while they believe themselves the only Masters and Judges of Reason,
neither Argument nor authority can prevail, while they believe themselves the only Masters and Judges of Reason,
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and have judged all before-hand, and have nothing to do, but to keep their Ground, and to reject every thing that is offered for their Conviction with Scorn.
and have judged all beforehand, and have nothing to do, but to keep their Ground, and to reject every thing that is offered for their Conviction with Scorn.
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This shews how dangerous a State these Men are in, and how little hope there is,
This shows how dangerous a State these Men Are in, and how little hope there is,
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if they be in the wrong, that they should ever see their Mistake, and deliver themselves out of the Snare:
if they be in the wrong, that they should ever see their Mistake, and deliver themselves out of the Snare:
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And certainly we ought to look well about us, before we shut our Eyes, when there is so little hope that we shall ever open them again.
And Certainly we ought to look well about us, before we shut our Eyes, when there is so little hope that we shall ever open them again.
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(23) sermon (DIV1)
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Thus when Men put Bitter for Sweet, and Sweet for Bitter, what is Bitter will prove Bitterness in the latter end.
Thus when Men put Bitter for Sweet, and Sweet for Bitter, what is Bitter will prove Bitterness in the latter end.
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If a Sense of Guilt and Sin be so grievous and tormenting, as all Men feel it is,
If a Sense of Gilded and since be so grievous and tormenting, as all Men feel it is,
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before they have stupified their Consciences, and corrupted their natural Sense of things;
before they have Stupified their Consciences, and corrupted their natural Sense of things;
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when this unnatural Force is taken off, when these Opiates have lost their Virtue, and Conscience awakes again,
when this unnatural Force is taken off, when these Opiates have lost their Virtue, and Conscience awakes again,
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as it will certainly do in the next World, it will awake in a terrible fright and fury; never to fall asleep more.
as it will Certainly do in the next World, it will awake in a terrible fright and fury; never to fallen asleep more.
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When Sinners are convinced of their Wickedness, and of the Displeasure of God, and of the Danger Sin has brought them into, Repentance it self has its Agonies and Terrors, its Remorse,
When Sinners Are convinced of their Wickedness, and of the Displeasure of God, and of the Danger since has brought them into, Repentance it self has its Agonies and Terrors, its Remorse,
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(23) sermon (DIV1)
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and Shame, and Fear, but not without Hope:
and Shame, and fear, but not without Hope:
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And Repentance as it reforms our Lives, cures our Fears, and heals the Wounds which it made.
And Repentance as it reforms our Lives, cures our Fears, and heals the Wounds which it made.
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But when Mens Eyes shall be opened in the next World, to see their Sin and their Misery;
But when Men's Eyes shall be opened in the next World, to see their since and their Misery;
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when Repentance comes too late to procure a Pardon;
when Repentance comes too late to procure a Pardon;
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when they shall repent with eternal Anguish, Horror, Despair, and Self-Revenge, then they will find, what an evil and bitter thing it is to sin against God, which breeds a Worm in the Conscience, which perpetually knaws and torments, but never dies. To conclude.
when they shall Repent with Eternal Anguish, Horror, Despair, and Self-revenge, then they will find, what an evil and bitter thing it is to since against God, which breeds a Worm in the Conscience, which perpetually knaws and torments, but never die. To conclude.
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(23) sermon (DIV1)
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Let this warn us all how we engage in a Course of Sin, which is so apt to pervert our Judgments, to blind our Minds,
Let this warn us all how we engage in a Course of since, which is so apt to pervert our Judgments, to blind our Minds,
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(23) sermon (DIV1)
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and to corrupt our natural Sense of things.
and to corrupt our natural Sense of things.
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Or if we should at any time be conquered by the Temptations of the World and the Flesh, let us rather chuse the Shame and the Sorrows of Repentance,
Or if we should At any time be conquered by the Temptations of the World and the Flesh, let us rather choose the Shame and the Sorrows of Repentance,
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than take Sanctuary in Atheism and Infidelity, which may skin over the Wound at present, but cannot heal it;
than take Sanctuary in Atheism and Infidelity, which may skin over the Wound At present, but cannot heal it;
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which may give us some present Ease and Relief, but will end in eternal Woe.
which may give us Some present Ease and Relief, but will end in Eternal Woe.
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Let us always preserve a great Sense of God, and of the differences of Good and Evil,
Let us always preserve a great Sense of God, and of the differences of Good and Evil,
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and hearken to the Dictates and Reproofs of Natural Conscience and of the VVord of God, that we may never fall under the VVoe denounced in my Text against those who call Evil Good, and Good Evil;
and harken to the Dictates and Reproofs of Natural Conscience and of the Word of God, that we may never fallen under the VVoe denounced in my Text against those who call Evil Good, and Good Evil;
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who put Darkness for Light, and Light for Darkness; who put Bitter for Sweet, and Sweet for Bitter;
who put Darkness for Light, and Light for Darkness; who put Bitter for Sweet, and Sweet for Bitter;
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who are wise in their own Eyes, and prudent in their own Sight. who Are wise in their own Eyes, and prudent in their own Sighed.
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To God the Father, God the Son, and God the Holy Ghost, be Honour, Glory and Power, now, and for ever. Amen.To God the Father, God the Son, and God the Holy Ghost, be Honour, Glory and Power, now, and for ever. Amen.
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SERMON XIX. Preached at the Temple - Church. Isaiah 5. ver. 20, 21. Wo unto them that call evil good, and good evil;
SERMON XIX. Preached At the Temple - Church. Isaiah 5. ver. 20, 21. Woe unto them that call evil good, and good evil;
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that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter.
that put darkness for Light, and Light for darkness; that put bitter for sweet, and sweet for bitter.
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Wo unto them that are wise in their own eyes, and prudent in their own Sight.
Woe unto them that Are wise in their own eyes, and prudent in their own Sighed.
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I Have already explained these Words, and shewn, 1. VVhat is meant by calling evil good, and good evil;
I Have already explained these Words, and shown, 1. What is meant by calling evil good, and good evil;
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by putting darkness for light, and light for darkness; by putting bitter for sweet, and sweet for bitter;
by putting darkness for Light, and Light for darkness; by putting bitter for sweet, and sweet for bitter;
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and who those are who are wise in their own eyes, and prudent in their own sight.
and who those Are who Are wise in their own eyes, and prudent in their own sighed.
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2. How Men come to judge thus perversely of things. 3. The Woe denounced against such Men, and how unavoidable it is.
2. How Men come to judge thus perversely of things. 3. The Woe denounced against such Men, and how unavoidable it is.
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But there is one which I must observe from the whole, which may be of great use to us, viz. The natural Progress of wickedness,
But there is one which I must observe from the Whole, which may be of great use to us, viz. The natural Progress of wickedness,
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and what art and pains it requires to make a finisht and accomplisht Sinner. and what art and pains it requires to make a finished and accomplished Sinner.
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In this corrupt State of Nature our sensual Inclinations are very strong, and the first thing we learn, is to please our Senses;
In this corrupt State of Nature our sensual Inclinations Are very strong, and the First thing we Learn, is to please our Senses;
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4693
and this is apt to corrupt our Lives with all worldly and fleshly Lusts;
and this is apt to corrupt our Lives with all worldly and fleshly Lustiest;
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4694
but still while Men are conscious to themselves in any Instances, that what they do is Evil,
but still while Men Are conscious to themselves in any Instances, that what they do is Evil,
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and deserves to be punished both by God and Men, they are but very imperfect Beginners;
and deserves to be punished both by God and Men, they Are but very imperfect Beginners;
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(24) sermon (DIV1)
711
Page 526
4696
they sin with Shame, and Fear, and Remorse;
they sin with Shame, and fear, and Remorse;
pns32 vvb p-acp n1, cc n1, cc n1;
(24) sermon (DIV1)
711
Page 526
4697
and it is to be hoped at one time or other, the terrible Rebukes of their own Consciences,
and it is to be hoped At one time or other, the terrible Rebukes of their own Consciences,
cc pn31 vbz pc-acp vbi vvn p-acp crd n1 cc n-jn, dt j n2 pp-f po32 d n2,
(24) sermon (DIV1)
711
Page 526
4698
and the Fears of future Vengeance may reclaim them;
and the Fears of future Vengeance may reclaim them;
cc dt n2 pp-f j-jn n1 vmb vvi pno32;
(24) sermon (DIV1)
711
Page 526
4699
if this does not put a stop to them, but they proceed in an habitual course of Wickedness,
if this does not put a stop to them, but they proceed in an habitual course of Wickedness,
cs d vdz xx vvi dt n1 p-acp pno32, cc-acp pns32 vvb p-acp dt j n1 pp-f n1,
(24) sermon (DIV1)
711
Page 526
4700
and are resolved not to part with their Sins, it is time for them to consider how to get rid of those tormenting Passions of Shame and Fear.
and Are resolved not to part with their Sins, it is time for them to Consider how to get rid of those tormenting Passion of Shame and fear.
cc vbr vvn xx pc-acp vvi p-acp po32 n2, pn31 vbz n1 p-acp pno32 pc-acp vvi c-crq pc-acp vvi vvn pp-f d j-vvg n2 pp-f n1 cc n1.
(24) sermon (DIV1)
711
Page 526
4701
1. And the first Step to this, is to destroy the Essential Differences of Good and Evil, to call Evil good, and Good evil;
1. And the First Step to this, is to destroy the Essential Differences of Good and Evil, to call Evil good, and Good evil;
crd cc dt ord n1 p-acp d, vbz pc-acp vvi dt j n2 pp-f j cc j-jn, pc-acp vvi n-jn j, cc j n-jn;
(24) sermon (DIV1)
712
Page 527
4702
but how hard is it to do this? For, besides the difficulty of rooting up those natural Notions of Good and Evil, which are so deeply imprinted on our Minds;
but how hard is it to do this? For, beside the difficulty of rooting up those natural Notions of Good and Evil, which Are so deeply imprinted on our Minds;
cc-acp c-crq j vbz pn31 pc-acp vdi d? p-acp, p-acp dt n1 pp-f j-vvg p-acp d j n2 pp-f j cc j-jn, r-crq vbr av av-jn vvn p-acp po12 n2;
(24) sermon (DIV1)
712
Page 527
4703
which, if it be allowed possible, as I believe it is not, must yet be acknowledged to be very difficult,
which, if it be allowed possible, as I believe it is not, must yet be acknowledged to be very difficult,
r-crq, cs pn31 vbb vvn j, c-acp pns11 vvb pn31 vbz xx, vmb av vbi vvn pc-acp vbi av j,
(24) sermon (DIV1)
712
Page 527
4704
as difficult as it must be to change or unmake our Natures:
as difficult as it must be to change or unmake our Nature's:
c-acp j c-acp pn31 vmb vbi pc-acp vvi cc vvi po12 n2:
(24) sermon (DIV1)
712
Page 527
4705
I say, besides this, what good did Sin ever do them, that they should call it good? Or, what hurt did Vertue ever do them, that they should call it evil? If they would but tell us what they mean by Good and Evil, we might come to some Resolution in this matter:
I say, beside this, what good did since ever do them, that they should call it good? Or, what hurt did Virtue ever do them, that they should call it evil? If they would but tell us what they mean by Good and Evil, we might come to Some Resolution in this matter:
pns11 vvb, p-acp d, r-crq av-j vdd n1 av vdb pno32, cst pns32 vmd vvi pn31 j? cc, r-crq n1 vdd n1 av vdb pno32, cst pns32 vmd vvi pn31 j-jn? cs pns32 vmd p-acp vvi pno12 r-crq pns32 vvb p-acp j cc j-jn, pns12 vmd vvi p-acp d n1 p-acp d n1:
(24) sermon (DIV1)
712
Page 527
4706
Nay, if they would but allow that the same thing cannot be both good and evil in its own nature, we might soon decide this Controversie.
Nay, if they would but allow that the same thing cannot be both good and evil in its own nature, we might soon decide this Controversy.
uh-x, cs pns32 vmd p-acp vvi d dt d n1 vmbx vbi av-d j cc j-jn p-acp po31 d n1, pns12 vmd av vvi d n1.
(24) sermon (DIV1)
712
Page 527
4707
There is not any one Vice, how fond soever they may be of it themselves,
There is not any one Vice, how found soever they may be of it themselves,
pc-acp vbz xx d crd n1, c-crq j av pns32 vmb vbi pp-f pn31 px32,
(24) sermon (DIV1)
712
Page 527
4708
but what they will condemn in other Men as a great Evil, especially when they themselves suffer by it;
but what they will condemn in other Men as a great Evil, especially when they themselves suffer by it;
cc-acp q-crq pns32 vmb vvi p-acp j-jn n2 p-acp dt j n-jn, av-j c-crq pns32 px32 vvi p-acp pn31;
(24) sermon (DIV1)
712
Page 527
4709
nor any one Vertue, how averse soever they are to practise it, but what they must commend in other Men as that which does a great deal of good, especially when they themselves receive good by it.
nor any one Virtue, how averse soever they Are to practise it, but what they must commend in other Men as that which does a great deal of good, especially when they themselves receive good by it.
ccx d crd n1, c-crq j av pns32 vbr pc-acp vvi pn31, cc-acp q-crq pns32 vmb vvi p-acp j-jn n2 c-acp d r-crq vdz dt j n1 pp-f j, av-j c-crq pns32 px32 vvb j p-acp pn31.
(24) sermon (DIV1)
712
Page 528
4710
Now can any Man possibly perswade himself that that is evil, which at the same time he confesses does a great deal of good:
Now can any Man possibly persuade himself that that is evil, which At the same time he Confesses does a great deal of good:
av vmb d n1 av-j vvi px31 d cst vbz j-jn, r-crq p-acp dt d n1 pns31 vvz vdz dt j n1 pp-f j:
(24) sermon (DIV1)
712
Page 528
4711
Or, that to be good, which he confesses does great evil and mischief? Mens Lusts and Vices may perswade them to refuse the Good,
Or, that to be good, which he Confesses does great evil and mischief? Men's Lustiest and Vices may persuade them to refuse the Good,
cc, cst pc-acp vbi j, r-crq pns31 vvz vdz j n-jn cc n1? ng2 n2 cc n2 vmb vvi pno32 pc-acp vvi dt j,
(24) sermon (DIV1)
712
Page 528
4712
and to chuse the Evil, and to think it very good for them to do so;
and to choose the Evil, and to think it very good for them to do so;
cc pc-acp vvi dt j-jn, cc pc-acp vvi pn31 av j p-acp pno32 pc-acp vdi av;
(24) sermon (DIV1)
712
Page 528
4713
but it is impossible for them, how much soever they gratifie themselves by it, to think those good Actions which do great Evil and Mischief;
but it is impossible for them, how much soever they gratify themselves by it, to think those good Actions which do great Evil and Mischief;
cc-acp pn31 vbz j p-acp pno32, c-crq d av pns32 vvi px32 p-acp pn31, pc-acp vvi d j n2 r-crq vdb js n-jn cc n1;
(24) sermon (DIV1)
712
Page 528
4714
or those evil Actions, which do great Good to the World:
or those evil Actions, which do great Good to the World:
cc d j-jn n2, r-crq vdb j j p-acp dt n1:
(24) sermon (DIV1)
712
Page 528
4715
to think in good earnest that they do good when they see and know that they do hurt and Mischief;
to think in good earnest that they do good when they see and know that they do hurt and Mischief;
pc-acp vvi p-acp j n1 cst pns32 vdb j c-crq pns32 vvb cc vvb cst pns32 vdb vvi cc n1;
(24) sermon (DIV1)
712
Page 528
4716
or that they do Evil, when they do Good:
or that they do Evil, when they do Good:
cc cst pns32 vdb j-jn, c-crq pns32 vdb j:
(24) sermon (DIV1)
712
Page 528
4717
And as long as this Distinction between good and evil Actions lasts, it is impossible for them to get rid of the Notions of Good and Evil.
And as long as this Distinction between good and evil Actions lasts, it is impossible for them to get rid of the Notions of Good and Evil.
cc c-acp av-j c-acp d n1 p-acp j cc j-jn n2 vvz, pn31 vbz j p-acp pno32 pc-acp vvi vvn pp-f dt n2 pp-f j cc np1
(24) sermon (DIV1)
712
Page 528
4718
But this they own, and are not much concerned about it, that in pleasing themselves in the Gratification of their Lusts, which they call Good, they very often grieve and injure other Men;
But this they own, and Are not much concerned about it, that in pleasing themselves in the Gratification of their Lustiest, which they call Good, they very often grieve and injure other Men;
p-acp d pns32 d, cc vbr xx av-d vvn p-acp pn31, cst p-acp vvg px32 p-acp dt n1 pp-f po32 n2, r-crq pns32 vvb j, pns32 av av vvi cc vvi j-jn n2;
(24) sermon (DIV1)
713
Page 528
4719
to deny their own Profit, Pleasures and Satisfactions;
to deny their own Profit, Pleasures and Satisfactions;
pc-acp vvi po32 d n1, n2 cc n2;
(24) sermon (DIV1)
713
Page 529
4720
nor to grieve and afflict themselves in the exercise of very expensive and laborious Vertues for other Mens Ease and Pleasure.
nor to grieve and afflict themselves in the exercise of very expensive and laborious Virtues for other Men's Ease and Pleasure.
ccx pc-acp vvi cc vvi px32 p-acp dt n1 pp-f av j cc j n2 p-acp j-jn ng2 n1 cc n1.
(24) sermon (DIV1)
713
Page 529
4721
All that they mean, when they reject the Moral Differences of Good and Evil is, that what we call Vertues, do not in their own nature deserve Praise and Reward, nor Vice Shame and Punishment;
All that they mean, when they reject the Moral Differences of Good and Evil is, that what we call Virtues, do not in their own nature deserve Praise and Reward, nor Vice Shame and Punishment;
av-d d pns32 vvb, c-crq pns32 vvb dt j n2 pp-f j cc n-jn vbz, cst r-crq pns12 vvb n2, vdb xx p-acp po32 d n1 vvi n1 cc n1, ccx n1 n1 cc n1;
(24) sermon (DIV1)
713
Page 529
4722
and therefore they are at liberty to chuse what they please; and their only natural Rule is to please themselves.
and Therefore they Are At liberty to choose what they please; and their only natural Rule is to please themselves.
cc av pns32 vbr p-acp n1 pc-acp vvi r-crq pns32 vvb; cc po32 j j n1 vbz pc-acp vvi px32.
(24) sermon (DIV1)
713
Page 529
4723
I shall not dispute this Matter with them now, which one would think those who live in human Societies, should be afraid,
I shall not dispute this Matter with them now, which one would think those who live in human Societies, should be afraid,
pns11 vmb xx vvi d n1 p-acp pno32 av, r-crq crd vmd vvi d r-crq vvb p-acp j n2, vmd vbi j,
(24) sermon (DIV1)
714
Page 529
4724
as well as ashamed to own, lest Mankind should think it as much their Interest to get rid of them,
as well as ashamed to own, lest Mankind should think it as much their Interest to get rid of them,
c-acp av c-acp j p-acp d, cs n1 vmd vvi pn31 p-acp d po32 n1 pc-acp vvi vvn pp-f pno32,
(24) sermon (DIV1)
714
Page 529
4725
as they do to destroy all Beasts of Prey; but it seems impossible to me, that Men can really believe this, whatever they say.
as they do to destroy all Beasts of Prey; but it seems impossible to me, that Men can really believe this, whatever they say.
c-acp pns32 vdb p-acp vvi d n2 pp-f n1; cc-acp pn31 vvz j p-acp pno11, cst n2 vmb av-j vvi d, r-crq pns32 vvb.
(24) sermon (DIV1)
714
Page 529
4726
That Praise and Shame are in their own natures inseparable from Vertue and Vice, is not only the Belief of all Men, but what all Men feel.
That Praise and Shame Are in their own nature's inseparable from Virtue and Vice, is not only the Belief of all Men, but what all Men feel.
cst n1 cc n1 vbr p-acp po32 d n2 j p-acp n1 cc n1, vbz xx av-j dt n1 pp-f d n2, cc-acp q-crq d n2 vvb.
(24) sermon (DIV1)
715
Page 529
4727
Good Men find the Rewards of Vertue in the Applause of their own Consciences;
Good Men find the Rewards of Virtue in the Applause of their own Consciences;
j n2 vvb dt n2 pp-f n1 p-acp dt n1 pp-f po32 d n2;
(24) sermon (DIV1)
715
Page 529
4728
and the first Revenge that Sin takes upon bad Men, is in the Lashes and Reproaches of their own Minds.
and the First Revenge that since Takes upon bad Men, is in the Lashes and Reproaches of their own Minds.
cc dt ord n1 cst n1 vvz p-acp j n2, vbz p-acp dt n2 cc n2 pp-f po32 d n2.
(24) sermon (DIV1)
715
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4729
Prima est hoec ultio quod se Iudice, nemo nocens absolvitur. And that this is the universal sense of Mankind, I think needs no other Proof,Prima est Hoec ultio quod se Iudice, nemo Nocens absolvitur. And that this is the universal sense of Mankind, I think needs no other Proof,
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(24) sermon (DIV1)
715
Page 530
4730
but that it is the universal Language of Mankind.
but that it is the universal Language of Mankind.
cc-acp cst pn31 vbz dt j n1 pp-f n1.
(24) sermon (DIV1)
715
Page 530
4731
For in all Languages under Heaven the Names of Vertue and Vice are Names of Honour and Reproach.
For in all Languages under Heaven the Names of Virtue and Vice Are Names of Honour and Reproach.
p-acp p-acp d n2 p-acp n1 dt n2 pp-f n1 cc n1 vbr n2 pp-f n1 cc n1.
(24) sermon (DIV1)
715
Page 530
4732
Natural Perfections or Defects, such as Strength and Beauty, sound Reason and Vivacity of Wit, or Weakness, Deformity, Ignorance, Folly, or Dulness;
Natural Perfections or Defects, such as Strength and Beauty, found Reason and Vivacity of Wit, or Weakness, Deformity, Ignorance, Folly, or Dullness;
j n2 cc n2, d c-acp n1 cc n1, j n1 cc n1 pp-f n1, cc n1, n1, n1, n1, cc n1;
(24) sermon (DIV1)
715
Page 530
4733
or the external Circumstances of Fortune, as Riches or Poverty, Nobibility of Birth, or a mean Parentage, a mean or liberal Education, may be brought into Mens Characters;
or the external circumstances of Fortune, as Riches or Poverty, Nobibility of Birth, or a mean Parentage, a mean or liberal Education, may be brought into Men's Characters;
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(24) sermon (DIV1)
715
Page 530
4734
but you can never praise or reproach to any purpose, but upon account of Vertue or Vice:
but you can never praise or reproach to any purpose, but upon account of Virtue or Vice:
cc-acp pn22 vmb av-x vvi cc n1 p-acp d n1, cc-acp p-acp n1 pp-f n1 cc n1:
(24) sermon (DIV1)
715
Page 530
4735
and should any Man venture to commend another for being unjust, unchaste, or intemperate, or to reproach him for the contrary Vertues, he would make himself ridiculous;
and should any Man venture to commend Another for being unjust, unchaste, or intemperate, or to reproach him for the contrary Virtues, he would make himself ridiculous;
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(24) sermon (DIV1)
715
Page 530
4736
for Mankind are unacquainted with such new Terms of Honour and Reproach, which in their Language signifie quite contrary:
for Mankind Are unacquainted with such new Terms of Honour and Reproach, which in their Language signify quite contrary:
p-acp n1 vbr j p-acp d j n2 pp-f n1 cc n1, r-crq p-acp po32 n1 vvi av j-jn:
(24) sermon (DIV1)
715
Page 530
4737
Nay, these very Men, who tell you that there is no natural Shame due to Vice, whenever they quarrel and intend to reproach each other in good earnest (which often happens) they always make one Vice or other the Matter of their Reproach, which proves whatever they say, that they do still believe Vice to be very infamous;
Nay, these very Men, who tell you that there is no natural Shame due to Vice, whenever they quarrel and intend to reproach each other in good earnest (which often happens) they always make one Vice or other the Matter of their Reproach, which Proves whatever they say, that they do still believe Vice to be very infamous;
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(24) sermon (DIV1)
715
Page 531
4738
or it is a great Misfortune to them, that there is no Language in the World for them to rail at each other in, without confuting their own Philosophy,
or it is a great Misfortune to them, that there is no Language in the World for them to rail At each other in, without confuting their own Philosophy,
cc pn31 vbz dt j n1 p-acp pno32, cst pc-acp vbz dx n1 p-acp dt n1 p-acp pno32 pc-acp vvi p-acp d n-jn p-acp, p-acp vvg po32 d n1,
(24) sermon (DIV1)
715
Page 531
4739
and blemishing the Honour and Reputation of Vice.
and blemishing the Honour and Reputation of Vice.
cc vvg dt n1 cc n1 pp-f n1.
(24) sermon (DIV1)
715
Page 531
4740
And how is it possible that these Men should perswade themselves that Vertue deserves no Reward,
And how is it possible that these Men should persuade themselves that Virtue deserves no Reward,
cc c-crq vbz pn31 j cst d n2 vmd vvi px32 cst n1 vvz dx n1,
(24) sermon (DIV1)
716
Page 531
4741
nor Vice Punishment, when they themselves find a kind Resentment of all good Offices that are done them,
nor Vice Punishment, when they themselves find a kind Resentment of all good Offices that Are done them,
ccx n1 n1, c-crq pns32 px32 vvb dt j n1 pp-f d j n2 cst vbr vdn pno32,
(24) sermon (DIV1)
716
Page 531
4742
and a great Inclination to return them, which is to reward Vertue; and when they suffer Injuries, they have as sharp and quick a Sense of Revenge,
and a great Inclination to return them, which is to reward Virtue; and when they suffer Injuries, they have as sharp and quick a Sense of Revenge,
cc dt j n1 pc-acp vvi pno32, r-crq vbz pc-acp vvi n1; cc c-crq pns32 vvb n2, pns32 vhb p-acp j cc j dt n1 pp-f n1,
(24) sermon (DIV1)
716
Page 531
4743
and are as restless and impatient to punish those Injuries, as if they thought they deserved it.
and Are as restless and impatient to Punish those Injuries, as if they Thought they deserved it.
cc vbr a-acp j cc j pc-acp vvi d n2, c-acp cs pns32 vvd pns32 vvd pn31.
(24) sermon (DIV1)
716
Page 531
4744
Nay, how dare they say, that Vertue deserves n• … • … eward, nor Sin Punishment,
Nay, how Dare they say, that Virtue deserves n• … • … eward, nor since Punishment,
uh, q-crq vvb pns32 vvb, cst n1 vvz n1 … • … n1, ccx n1 n1,
(24) sermon (DIV1)
717
Page 531
4745
when in so saying they reproach all the wise Governments in the World, which make it a principal Care to punish Wickedness and reward Vertue, at least,
when in so saying they reproach all the wise Governments in the World, which make it a principal Care to Punish Wickedness and reward Virtue, At least,
c-crq p-acp av vvg pns32 vvb d dt j n2 p-acp dt n1, r-crq vvb pn31 dt j-jn n1 pc-acp vvi n1 cc n1 n1, p-acp ds,
(24) sermon (DIV1)
717
Page 531
4746
as far as the Peace and Security of the Government is concerned in it;
as Far as the Peace and Security of the Government is concerned in it;
c-acp av-j c-acp dt n1 cc n1 pp-f dt n1 vbz vvn p-acp pn31;
(24) sermon (DIV1)
717
Page 531
4747
and yet if these Rewards and Punishments are not due by Nature, this is an Encroachment upon the Rights and Liberties of Nature, which I should think as sacred and inviolable as the Liberty of Conscience which these Men are generally so zealous for.
and yet if these Rewards and Punishments Are not due by Nature, this is an Encroachment upon the Rights and Liberties of Nature, which I should think as sacred and inviolable as the Liberty of Conscience which these Men Are generally so zealous for.
cc av cs d n2 cc n2 vbr xx j-jn p-acp n1, d vbz dt n1 p-acp dt n2-jn cc n2 pp-f n1, r-crq pns11 vmd vvi p-acp j cc j c-acp dt n1 pp-f n1 r-crq d n2 vbr av-j av j p-acp.
(24) sermon (DIV1)
717
Page 532
4748
Well! They will allow this too, that it is very fitting and necessary that some Laws should be agreed on for the Preservation and good Government of Human Societies;
Well! They will allow this too, that it is very fitting and necessary that Some Laws should be agreed on for the Preservation and good Government of Human Societies;
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(24) sermon (DIV1)
718
Page 532
4749
and that Men should submit their natural Liberties to the Restraints of Laws for the Benefit of publick Protection;
and that Men should submit their natural Liberties to the Restraints of Laws for the Benefit of public Protection;
cc d n2 vmd vvi po32 j n2 p-acp dt n2 pp-f n2 p-acp dt n1 pp-f j n1;
(24) sermon (DIV1)
718
Page 532
4750
but still this makes no moral Difference between Good or Evil; nor any natural Desert of Rewards and Punishments;
but still this makes no moral Difference between Good or Evil; nor any natural Desert of Rewards and Punishments;
cc-acp av d vvz dx j n1 p-acp j cc j-jn; ccx d j n1 pp-f n2 cc n2;
(24) sermon (DIV1)
718
Page 532
4751
but it is all owing to Human Compacts and Governments, and can reach no farther, and therefore not to another World;
but it is all owing to Human Compacts and Governments, and can reach no farther, and Therefore not to Another World;
cc-acp pn31 vbz d vvg p-acp j n2 cc n2, cc vmb vvi av-dx av-jc, cc av xx p-acp j-jn n1;
(24) sermon (DIV1)
718
Page 532
4752
and as for this World, they are contented to take their Fortune in it, to use their natural Liberties as much as they can,
and as for this World, they Are contented to take their Fortune in it, to use their natural Liberties as much as they can,
cc c-acp p-acp d n1, pns32 vbr vvn pc-acp vvi po32 n1 p-acp pn31, pc-acp vvi po32 j n2 c-acp d c-acp pns32 vmb,
(24) sermon (DIV1)
718
Page 532
4753
and to defen• … • … emselves against private Revenge and publick Justice as well as they can.
and to defen• … • … emselves against private Revenge and public justice as well as they can.
cc p-acp n1 … • … n2 p-acp j n1 cc j n1 c-acp av c-acp pns32 vmb.
(24) sermon (DIV1)
718
Page 532
4754
This is an Hypothesis, I confess, which effectually destroys all the moral Differences of Good and Evil,
This is an Hypothesis, I confess, which effectually Destroys all the moral Differences of Good and Evil,
d vbz dt n1, pns11 vvb, r-crq av-j vvz d dt j n2 pp-f j cc j-jn,
(24) sermon (DIV1)
719
Page 532
4755
and delivers Men from the Fear of God, and of the Punishments of the next Life;
and delivers Men from the fear of God, and of the Punishments of the next Life;
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but what thinking Man can perswade himself to believe this? or can so firmly believe it,
but what thinking Man can persuade himself to believe this? or can so firmly believe it,
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as to give him any Security and Confidence in sinning?
as to give him any Security and Confidence in sinning?
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There are no Records, no Symptoms of any such original Contract as this, for Mankind to give up their natural Liberties to the Restraints of arbitrary Laws.
There Are no Records, no Symptoms of any such original Contract as this, for Mankind to give up their natural Liberties to the Restraints of arbitrary Laws.
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The general Consent of all Nations (who had no Communication with each other) in this Distinction between Vertue and Vice, intimates no other Compact but that of a common Nature:
The general Consent of all nations (who had no Communication with each other) in this Distinction between Virtue and Vice, intimates no other Compact but that of a Common Nature:
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And not only the wisest Philosophers, but the universal Voice of Mankind attribute these Laws to Nature, not to Human Institutions:
And not only the Wisest Philosophers, but the universal Voice of Mankind attribute these Laws to Nature, not to Human Institutions:
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And it must appear strange, if these Laws had no higher Original than Human Compacts, that Mankind for so many Ages should not know any thing of it,
And it must appear strange, if these Laws had no higher Original than Human Compacts, that Mankind for so many Ages should not know any thing of it,
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but should mistake them for the Laws of Nature, as after all the Information these Men can give the World, the generality of Mankind do to this day.
but should mistake them for the Laws of Nature, as After all the Information these Men can give the World, the generality of Mankind do to this day.
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But suppose this Distinction between Vertue and Vice, and those Laws which command the Exercise of Vertue,
But suppose this Distinction between Virtue and Vice, and those Laws which command the Exercise of Virtue,
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and forbid Vice, were originally framed and enacted by Men;
and forbid Vice, were originally framed and enacted by Men;
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was there no Reason in the nature of things, why they agreed upon such Laws? Yes, they will grant that they were necessary for the Peace,
was there no Reason in the nature of things, why they agreed upon such Laws? Yes, they will grant that they were necessary for the Peace,
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and good Order and Government of Human Societies, to secure private Men from Injuries and Violence,
and good Order and Government of Human Societies, to secure private Men from Injuries and Violence,
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and to make them helpful and beneficial to each other; and therefore they agreed to make them Laws:
and to make them helpful and beneficial to each other; and Therefore they agreed to make them Laws:
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But why should we think that God and Nature has not made those Laws which have natural and necessary Reasons to make them Laws? Can meer Human Compacts and Governments either make or change the Reasons and Necessities of things? Can they,
But why should we think that God and Nature has not made those Laws which have natural and necessary Reasons to make them Laws? Can mere Human Compacts and Governments either make or change the Reasons and Necessities of things? Can they,
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if they so pleased, make Vertue Vice, or Vice Vertue, and as well consult the Happiness of Mankind,
if they so pleased, make Virtue Vice, or Vice Virtue, and as well consult the Happiness of Mankind,
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and the good Government of the World by doing so? If not, then meer Human Compacts can neither make nor unmake these Laws.
and the good Government of the World by doing so? If not, then mere Human Compacts can neither make nor unmake these Laws.
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God has made these Laws for us, by making us such Creatures, and giving us such Natures as require such Laws,
God has made these Laws for us, by making us such Creatures, and giving us such Nature's as require such Laws,
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if we will live by Nature, and attain our natural Happiness;
if we will live by Nature, and attain our natural Happiness;
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and who then can think that God will not as much exact from us the Observance of these Laws,
and who then can think that God will not as much exact from us the Observance of these Laws,
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as Men do? that he will not punish the Breach of these Laws, when Human Governments find it necessary to do so? And has God made the Restraints and Punishment of Mens Lusts and Vices necessary,
as Men do? that he will not Punish the Breach of these Laws, when Human Governments find it necessary to do so? And has God made the Restraints and Punishment of Men's Lustiest and Vices necessary,
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and will he not punish them himself? especially when the Authority of Human Laws and Human Government is very precarious without the Awe of Religion,
and will he not Punish them himself? especially when the authority of Human Laws and Human Government is very precarious without the Awe of Religion,
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as those Law-givers were very sensible;
as those Lawgivers were very sensible;
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who, to give the greater Veneration to their Laws, pretended to receive them from their Gods. It is manifest, that this very Hypothesis which allows no other Difference between Vertue and Vice,
who, to give the greater Veneration to their Laws, pretended to receive them from their God's It is manifest, that this very Hypothesis which allows no other Difference between Virtue and Vice,
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but what Human Laws and Human Contracts make, leaves every Man at liberty to break these Laws when he can do it safely,
but what Human Laws and Human Contracts make, leaves every Man At liberty to break these Laws when he can do it safely,
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or will venture the Punishment, which is the reason that makes these Men so fond of it,
or will venture the Punishment, which is the reason that makes these Men so found of it,
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and shews how necessary a divine Authority is to enforce the Obligation of these Laws, and to secure the very being of Human Societies.
and shows how necessary a divine authority is to enforce the Obligation of these Laws, and to secure the very being of Human Societies.
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So that those who reason according to the common Principles of Humane Nature, can never get rid of the Notitions of moral Good and Evil,
So that those who reason according to the Common Principles of Humane Nature, can never get rid of the Notitions of moral Good and Evil,
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nor attribute these Laws to any other Author but that God who made us, and fitted our Natures to these Laws;
nor attribute these Laws to any other Author but that God who made us, and fitted our Nature's to these Laws;
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and no Man who believes that God hath given us these Laws, can doubt whether he will punish the Breach of them.
and no Man who believes that God hath given us these Laws, can doubt whither he will Punish the Breach of them.
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But then, if to this we add the more certain Revelation of the Gospel, wherein the Wrath of God is revealed from Heaven against all Unrighteousness and Ungodliness of Men, this confirms all the Fears of Nature,
But then, if to this we add the more certain Revelation of the Gospel, wherein the Wrath of God is revealed from Heaven against all Unrighteousness and Ungodliness of Men, this confirms all the Fears of Nature,
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and leaves no possible Hopes for Sinners, but Repentance from dead works, and Faith in our Lord Iesus Christ, that it is impossible for Men, who know any thing of the Gospel of Christ, to sin securely with their Eyes open; and therefore
and leaves no possible Hope's for Sinners, but Repentance from dead works, and Faith in our Lord Iesus christ, that it is impossible for Men, who know any thing of the Gospel of christ, to sin securely with their Eyes open; and Therefore
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2dly. The next step they take, is to put out their Eyes, or to put out the Light;2dly. The next step they take, is to put out their Eyes, or to put out the Light;
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to put darkness for light, and light for darkness; to reject all the common Principles of Reason, and all Divine Revelation; as Ignorance, Folly, and Imposture;to put darkness for Light, and Light for darkness; to reject all the Common Principles of Reason, and all Divine Revelation; as Ignorance, Folly, and Imposture;
pc-acp vvi n1 p-acp n1, cc vvi p-acp n1; pc-acp vvi d dt j n2 pp-f n1, cc d j-jn n1; c-acp n1, n1, cc n1;
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But what a Task is this? to perswade our selves that Darkness is Light,
But what a Task is this? to persuade our selves that Darkness is Light,
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and Light Darkness? For the common Principles of Reason which Atheists and Infidels must reject,
and Light Darkness? For the Common Principles of Reason which Atheists and Infidels must reject,
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before they can deny the Being of God, or a Divine Revelation, shine as clear and bright in the Mind,
before they can deny the Being of God, or a Divine Revelation, shine as clear and bright in the Mind,
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as the Light of the Sun does in the Heavens;
as the Light of the Sun does in the Heavens;
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and the admired Principles of Atheism and Infidelity put out our Eyes, leave no Distinction between things,
and the admired Principles of Atheism and Infidelity put out our Eyes, leave no Distinction between things,
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nor any certain Rules of judging; as to give some few Instances of this.
nor any certain Rules of judging; as to give Some few Instances of this.
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There is nothing lies more easie and obvious in our Minds, than the Notion of a first Cause, which gave Being to all things else;
There is nothing lies more easy and obvious in our Minds, than the Notion of a First Cause, which gave Being to all things Else;
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I will not dispute this Point now, but alledge it as a first Principle, which Mankind naturally assent to,
I will not dispute this Point now, but allege it as a First Principle, which Mankind naturally assent to,
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as the most reasonable Account of the Origin of all things. Now this the Atheist rejects:
as the most reasonable Account of the Origin of all things. Now this the Atheist rejects:
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for if they should allow a First Cause, they must own a God: for the first Cause of all things is a God:
for if they should allow a First Cause, they must own a God: for the First Cause of all things is a God:
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And this is the wisest Reason they have against it, though in truth it is a great Confirmation of the natural Notion of a First Cause;
And this is the Wisest Reason they have against it, though in truth it is a great Confirmation of the natural Notion of a First Cause;
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because the Belief of a God is as natural and universal, as of a First Cause;
Because the Belief of a God is as natural and universal, as of a First Cause;
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And these two Notions, which are both so natural to Mankind, do mutually confirm each other.
And these two Notions, which Are both so natural to Mankind, do mutually confirm each other.
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But what Account do these Men give of the Origin of all things? They either say the World is Eternal,
But what Account do these Men give of the Origin of all things? They either say the World is Eternal,
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and always was what it now is;
and always was what it now is;
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or that Atoms were Eternal, and that the World that now is, was made by chance:
or that Atoms were Eternal, and that the World that now is, was made by chance:
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But is this the natural Perswasion of Mankind, that the World had no Beginning and no Cause;
But is this the natural Persuasion of Mankind, that the World had no Beginning and no Cause;
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or that it was made-by chance? Is any thing in the World harder to be believed than this, which we can form no possible Notion of? Nature teaches nothing of all this;
or that it was made-by chance? Is any thing in the World harder to be believed than this, which we can from no possible Notion of? Nature Teaches nothing of all this;
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and how then should they come to know it? when they neither saw the World from Eternity,
and how then should they come to know it? when they neither saw the World from Eternity,
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nor saw it made by the fortuitous Jumble of Atoms. It is certain these Principles differ as Light and Darkness do.
nor saw it made by the fortuitous Jumble of Atoms. It is certain these Principles differ as Light and Darkness do.
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To ascribe all things to a First Cause, gives a sensible Account how all things were made,
To ascribe all things to a First Cause, gives a sensible Account how all things were made,
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and how they came to be so wisely made, which is Knowledge and Light:
and how they Come to be so wisely made, which is Knowledge and Light:
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But to say that the VVorld was Eternal without a Cause, or that ▪ it was made by chance,
But to say that the World was Eternal without a Cause, or that ▪ it was made by chance,
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when we see all things in it so wisely made, only confounds and amazes us, and leaves us in Darkness.
when we see all things in it so wisely made, only confounds and amazes us, and leaves us in Darkness.
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Indeed all the Principles of Atheism and Infidelity have nothing natural or enlightning in them, but are a Force upon our Understandings, and destroy all the true Principles of Knowledge.
Indeed all the Principles of Atheism and Infidelity have nothing natural or enlightening in them, but Are a Force upon our Understandings, and destroy all the true Principles of Knowledge.
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It is very easie and natural to our Minds to believe that something is Eternal; for if there ever had been nothing, there never could have been any thing:
It is very easy and natural to our Minds to believe that something is Eternal; for if there ever had been nothing, there never could have been any thing:
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But the Question is, which is most easie and natural to Human Understandings to say, that all things are Eternal without a Cause,
But the Question is, which is most easy and natural to Human Understandings to say, that all things Are Eternal without a Cause,
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or to assert one Eternal Being, who is the Cause of all things; and every Man may feel the difference between these two in his own Mind:
or to assert one Eternal Being, who is the Cause of all things; and every Man may feel the difference between these two in his own Mind:
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for the Notion of a First Cause, is as easie and natural as of an Eternal Being;
for the Notion of a First Cause, is as easy and natural as of an Eternal Being;
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and that natural Notion we have of the Relation and Dependance between Causes and Effects, necessarily leads us to the Belief of a First Cause:
and that natural Notion we have of the Relation and Dependence between Causes and Effects, necessarily leads us to the Belief of a First Cause:
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for if all things were Eternal without a Cause, it is hard to conceive how there should ever after be any natural Relation between them of Causes and Effects;
for if all things were Eternal without a Cause, it is hard to conceive how there should ever After be any natural Relation between them of Causes and Effects;
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and yet destroy the Doctrine of Causes and Effects, and there is an end of all Reason and Discourse.
and yet destroy the Doctrine of Causes and Effects, and there is an end of all Reason and Discourse.
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But then, as we have no natural Notion of the Eternity of all things, so all the Appearances of Nature contradict it,
But then, as we have no natural Notion of the Eternity of all things, so all the Appearances of Nature contradict it,
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and will not suffer it to lie easie in our Minds. We see every day that all Individuals are made;
and will not suffer it to lie easy in our Minds. We see every day that all Individuals Are made;
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Men are born every day and die; and one Generation succeeds another; and thus it is with Beasts, and Birds, and all other Animals;
Men Are born every day and die; and one Generation succeeds Another; and thus it is with Beasts, and Birds, and all other Animals;
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with Trees, and Fruit, and Corn, and Herbs;
with Trees, and Fruit, and Corn, and Herbs;
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and is it possible for any Man to believe that any of these things were Eternal,
and is it possible for any Man to believe that any of these things were Eternal,
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when we see that the Individuals of all these several kinds of Beings are daily made:
when we see that the Individuals of all these several Kinds of Beings Are daily made:
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for the World consists of Individuals; and if they are all made, the World was made.
for the World consists of Individuals; and if they Are all made, the World was made.
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Necessary Existence is Essential to the Notion of an Eternal Being, which has no Beginning, nor any Cause, and therefore must be always what it is, without the least Change;
Necessary Existence is Essential to the Notion of an Eternal Being, which has no Beginning, nor any Cause, and Therefore must be always what it is, without the least Change;
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that to ascribe Eternity to a World, which is subject to perpetual Changes, is as great an Absurdity,
that to ascribe Eternity to a World, which is Subject to perpetual Changes, is as great an Absurdity,
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as to assert an Eternal Succession without a Beginning.
as to assert an Eternal Succession without a Beginning.
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Thus it is very natural to think, that the Effect can have nothing but what the Cause can give it;
Thus it is very natural to think, that the Effect can have nothing but what the Cause can give it;
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and therefore we may learn what the invisible Cause is, from visible Effects;
and Therefore we may Learn what the invisible Cause is, from visible Effects;
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that if we see any thing wisely made, we may conclude it had a wise Cause,
that if we see any thing wisely made, we may conclude it had a wise Cause,
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and therefore nothing can more contradict the natural Sense of our Minds, than to ascribe such a World as we now live in, which discovers such wonderful Art in its Contrivance, to blind and undesigning Chance.
and Therefore nothing can more contradict the natural Sense of our Minds, than to ascribe such a World as we now live in, which discovers such wondered Art in its Contrivance, to blind and undesigning Chance.
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I do not dispute these Matters now, but only consider how unnatural it is to think so;
I do not dispute these Matters now, but only Consider how unnatural it is to think so;
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and therefore how very difficult it is for any Man in good earnest to espouse these Atheistick Principles.
and Therefore how very difficult it is for any Man in good earnest to espouse these Atheistic Principles.
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Thus as for the Principles of Infidelity, how hard is it for any Man to perswade himself that God never revealed himself and his Will to the World any otherwise than by the Works of Creation,
Thus as for the Principles of Infidelity, how hard is it for any Man to persuade himself that God never revealed himself and his Will to the World any otherwise than by the Works of Creation,
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when all Mankind have believed otherwise, and are naturally inclined to believe so;
when all Mankind have believed otherwise, and Are naturally inclined to believe so;
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and there are great Reasons to think that God will do so, and none to think that he will not;
and there Are great Reasons to think that God will do so, and none to think that he will not;
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especially when we have such evident Proof of this in Prophecy and Miracles, which so strongly perswade the rest of Mankind:
especially when we have such evident Proof of this in Prophecy and Miracles, which so strongly persuade the rest of Mankind:
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For to deny Prophecy and Miracles when the Matter of Fact is plain, that there have been true Prophecies or Miracles,
For to deny Prophecy and Miracles when the Matter of Fact is plain, that there have been true Prophecies or Miracles,
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and no Man besides themselves, who believes a God, doubts whether he can foretel things to come,
and no Man beside themselves, who believes a God, doubts whither he can foretell things to come,
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or exercise a Sovereign Authority over Nature when he pleases, can be called by no softer Names than Stupidity or Impudence;
or exercise a Sovereign authority over Nature when he Pleases, can be called by no Softer Names than Stupidity or Impudence;
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and whatever they say, it is not so easie for them to believe what they say;
and whatever they say, it is not so easy for them to believe what they say;
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for Prophecy and Miracles carry such a Conviction with them of a Divine Power, and give such Authority to the Prophet, as is not easily resisted;
for Prophecy and Miracles carry such a Conviction with them of a Divine Power, and give such authority to the Prophet, as is not Easily resisted;
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as is evident from hence, that some of the wisest of these Men dare not deny the Authority of Prophecy and Miracles, could they be assured o the Truth of them;
as is evident from hence, that Some of the Wisest of these Men Dare not deny the authority of Prophecy and Miracles, could they be assured oh the Truth of them;
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but they hear no Prophecies nor see any Miracles now, and may be imposed on by fabulous Relations, should they be over credulous of such Matters.
but they hear no Prophecies nor see any Miracles now, and may be imposed on by fabulous Relations, should they be over credulous of such Matters.
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This would have been a good Answer, had they only some idle and uncertain Reports of such things;
This would have been a good Answer, had they only Some idle and uncertain Reports of such things;
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but it can never satisfie themselves when they have such an Authentick History as the Bible, the Old and New Testament for the Foundation of Faith.
but it can never satisfy themselves when they have such an Authentic History as the bible, the Old and New Testament for the Foundation of Faith.
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Can any Man perswade himself to reject the Credit and Authority of all Histories? If he can't, whatever he may pretend, he will find it a very hard matter after all his Criticisms, to disbelieve the Gospel, which is the best attested and most credible History in the World:
Can any Man persuade himself to reject the Credit and authority of all Histories? If he can't, whatever he may pretend, he will find it a very hard matter After all his Criticisms, to disbelieve the Gospel, which is the best attested and most credible History in the World:
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These are the Difficulties of being an Atheist or Infidel, without which Men can never reject or confound the Differences of Good and Evil, that all these Principles contradict the natural Ideas of our Minds,
These Are the Difficulties of being an Atheist or Infidel, without which Men can never reject or confound the Differences of Good and Evil, that all these Principles contradict the natural Ideas of our Minds,
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and destroy all the natural Rules and Measures of Reason, that we can no more distinguish between Truth and Falshood, than between Good and Evil;
and destroy all the natural Rules and Measures of Reason, that we can no more distinguish between Truth and Falsehood, than between Good and Evil;
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and if it be possible ever thus to efface the natural Notions of our Minds, yet it must be a very uneasie and difficult Task.
and if it be possible ever thus to efface the natural Notions of our Minds, yet it must be a very uneasy and difficult Task.
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3dly. And yet it is at least as difficult to put bitter for sweet, and sweet for bitter.3dly. And yet it is At least as difficult to put bitter for sweet, and sweet for bitter.
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Men may bribe their Understandings, but our natural Passions are not so easily stifled.
Men may bribe their Understandings, but our natural Passion Are not so Easily stifled.
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When the Frame and Constitution of our Natures has annexed Shame, and Fear, and Remorse to bad Actions, which makes them very bitter and grievous in the Review, whatever they were in the Act;
When the Frame and Constitution of our Nature's has annexed Shame, and fear, and Remorse to bad Actions, which makes them very bitter and grievous in the Review, whatever they were in the Act;
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it is not laughing at these Fears as superstitious and owing to Education, which will cure them, no more than the Stoicks Brags that Pain was no Evil, could prevent their feeling Pain.
it is not laughing At these Fears as superstitious and owing to Education, which will cure them, no more than the Stoics Brags that Pain was no Evil, could prevent their feeling Pain.
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What is painful, will make us feel it, and Atheists and Infidels themselves, when they think they have reasoned and laught away all their Fears, find that besides their frequent Misgivings and Jealousies,
What is painful, will make us feel it, and Atheists and Infidels themselves, when they think they have reasoned and laughed away all their Fears, find that beside their frequent Misgivings and Jealousies,
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when any great or surprizing Occasion sets them free, these Passions return on them with such a Fury,
when any great or surprising Occasion sets them free, these Passion return on them with such a Fury,
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as all their Philosophy cannot resist. Now this endangers all again;
as all their Philosophy cannot resist. Now this endangers all again;
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for natural Shame, and Fear, and Remorse, will make them own an Essential Difference between Good and Evil, when they feel it.
for natural Shame, and fear, and Remorse, will make them own an Essential Difference between Good and Evil, when they feel it.
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4thly. But let us suppose all these Difficulties conquered, they are sensible that there is one still remaining, viz. That all the rest of Mankind are against them.4thly. But let us suppose all these Difficulties conquered, they Are sensible that there is one still remaining, viz. That all the rest of Mankind Are against them.
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The Heathen World owned a God, and as learned Men have proved, one Supream God, though they corrupted both the Notion and Worship of God by Polytheism and Idolatry;
The Heathen World owned a God, and as learned Men have proved, one Supreme God, though they corrupted both the Notion and Worship of God by Polytheism and Idolatry;
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but Atheism was so infamous among them, that some Atheistick Philosophers, such as Epicurus himself, was forced to dissemble it:
but Atheism was so infamous among them, that Some Atheistic Philosophers, such as Epicurus himself, was forced to dissemble it:
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They owned a moral Difference between Good and Evil;
They owned a moral Difference between Good and Evil;
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they owned Revelation, and instituted Religions, and had them, though not from God, yet from those evil Spirits, whom they worshipped for Gods. The whole Iewish Nation own the Writings of Moses and the Prophets;
they owned Revelation, and instituted Religions, and had them, though not from God, yet from those evil Spirits, whom they worshipped for God's The Whole Jewish nation own the Writings of Moses and the prophets;
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and the whole Christian World whom they are most at present concerned with, own both the Old and New Testament.
and the Whole Christian World whom they Are most At present concerned with, own both the Old and New Testament.
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These are great Authorities against them, which one would think should make Men modest, and put them a little out of countenance,
These Are great Authorities against them, which one would think should make Men modest, and put them a little out of countenance,
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and incline them to suspect, that they may be mistaken;
and incline them to suspect, that they may be mistaken;
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but they are sensible that Modesty would undo them, that to suspect whether they are in the right, is as fatal to them,
but they Are sensible that Modesty would undo them, that to suspect whither they Are in the right, is as fatal to them,
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as to know that they are in the wrong;
as to know that they Are in the wrong;
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and therefore they have no way left, but to out-face all the World, to laugh at all the rest of Mankind as superstitious credulous Fools;
and Therefore they have no Way left, but to outface all the World, to laugh At all the rest of Mankind as superstitious credulous Fools;
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and to think themselves the only wise Men in the World, to be wise in their own eyes,
and to think themselves the only wise Men in the World, to be wise in their own eyes,
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and prudent in their own Sight. This indeed perfects all the rest; and there is no help for it;and prudent in their own Sighed. This indeed perfects all the rest; and there is no help for it;
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for if they will contradict all Mankind, they must think either themselves, or all the rest of Mankind to be Fools.
for if they will contradict all Mankind, they must think either themselves, or all the rest of Mankind to be Fools.
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Now I believe those who are at all acquainted with the Passions of Human Nature, cannot think this is a very easie thing to despise the general Sense of Mankind, (which at least looks more like the Sense of Nature,
Now I believe those who Are At all acquainted with the Passion of Human Nature, cannot think this is a very easy thing to despise the general Sense of Mankind, (which At least looks more like the Sense of Nature,
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than the private Opinions of some few Philosophers) or to scorn all Men for Fools and Ideots, who ever believed a God and a Providence, the moral Differences of Good and Evil, Revelation, Prophecy and Miracles.
than the private Opinions of Some few Philosophers) or to scorn all Men for Fools and Idiots, who ever believed a God and a Providence, the moral Differences of Good and Evil, Revelation, Prophecy and Miracles.
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Nothing but absolute Demonstration can reasonably harden a Man against such an universal Consent;
Nothing but absolute Demonstration can reasonably harden a Man against such an universal Consent;
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and it is enough to make any Man to suspect even Demonstration it self, to have all the World against him:
and it is enough to make any Man to suspect even Demonstration it self, to have all the World against him:
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For we can never think that all Mankind should conspire to resist Demonstration;
For we can never think that all Mankind should conspire to resist Demonstration;
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and yet, by what I have already said, you may easily perceive that they are far enough from demonstrating the Principles of Atheism and Infidelity.
and yet, by what I have already said, you may Easily perceive that they Are Far enough from Demonstrating the Principles of Atheism and Infidelity.
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But besides the general Sense of Mankind, which they may despise as an unthinking Multitude (though the less of Thought and Design, the more there appears of Nature in such a general Consent;
But beside the general Sense of Mankind, which they may despise as an unthinking Multitude (though the less of Thought and Design, the more there appears of Nature in such a general Consent;
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but I say, besides this) they should consider how many very wise thinking Men, and great Philosophers have in these Points thought as the Multitude do.
but I say, beside this) they should Consider how many very wise thinking Men, and great Philosophers have in these Points Thought as the Multitude do.
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I will not name Moses, and the Prophets, nor Christ and his Apostles, for whom I know they have little Reverence;
I will not name Moses, and the prophets, nor christ and his Apostles, for whom I know they have little reverence;
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but what think they of Pythagoras, and Plato, and Tully, and Seneca, and Epictetus, and many other such Men? Were they all Fools too,
but what think they of Pythagoras, and Plato, and Tully, and Senecca, and Epictetus, and many other such Men? Were they all Fools too,
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and yet they were neither Atheists, nor Infidels, and were zealous Preachers of moral Vertue.
and yet they were neither Atheists, nor Infidels, and were zealous Preachers of moral Virtue.
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And as for the Unthinking Multitude, as they call them, it is worth considering, that the greatest Numbers of them are as wicked as they themselves are,
And as for the Unthinking Multitude, as they call them, it is worth considering, that the greatest Numbers of them Are as wicked as they themselves Are,
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or could wish them to be, that it is sufficiently their interest to be Atheists and Infidels too;
or could wish them to be, that it is sufficiently their Interest to be Atheists and Infidels too;
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and yet Nature is too strong for their Fears, and they believe a God, and the Difference of Good and Evil,
and yet Nature is too strong for their Fears, and they believe a God, and the Difference of Good and Evil,
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though they believe and tremble, as the Devils do. It is wonderful what should give these Men such Confidence to despise all the World,
though they believe and tremble, as the Devils do. It is wondered what should give these Men such Confidence to despise all the World,
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and I can think of no other Reason for it, but that they find it necessary,
and I can think of no other Reason for it, but that they find it necessary,
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and the only way they have to be even with the World, that since all Mankind despise them, they will despise all Mankind:
and the only Way they have to be even with the World, that since all Mankind despise them, they will despise all Mankind:
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But they find this a very unequal Match, and are very uneasie under it: For the Judgment of all Mankind is a perswasive Argument of the Sense of Nature;
But they find this a very unequal Match, and Are very uneasy under it: For the Judgement of all Mankind is a persuasive Argument of the Sense of Nature;
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their despising Mankind is only a Sign of Folly and Impudence. I shall make some few Observations on what I have said, and so conclude. I.
their despising Mankind is only a Signen of Folly and Impudence. I shall make Some few Observations on what I have said, and so conclude. I.
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I observe how the Love of Sin will corrupt Mens natural Sense and Notions of Things,
I observe how the Love of since will corrupt Men's natural Sense and Notions of Things,
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and blind and stupifie their Minds. Nothing else but this can make an Atheist or an Infidel.
and blind and stupify their Minds. Nothing Else but this can make an Atheist or an Infidel.
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That there wants no Proof of the Being of God, is evident from the general Belief of Mankind;
That there Wants no Proof of thee Being of God, is evident from the general Belief of Mankind;
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and there is nothing in the Notion of a God, which should make any Man averse to the Belief of a God,
and there is nothing in the Notion of a God, which should make any Man averse to the Belief of a God,
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but only his Justice in punishing Sinners;
but only his justice in punishing Sinners;
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and that can make no Man afraid of believing a God, but those who resolve to live in Sin. There is no other Exception Men can take against the Gospel of Christ, which promises Forgiveness of Sins to those who repent of their Sins and reform their Lives;
and that can make no Man afraid of believing a God, but those who resolve to live in Sin. There is no other Exception Men can take against the Gospel of christ, which promises Forgiveness of Sins to those who Repent of their Sins and reform their Lives;
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but that Repentance and Reformation are made the Gospel Terms of Forgivness, and Hell-fire is denounced against impenitent Sinners.
but that Repentance and Reformation Are made the Gospel Terms of Forgiveness, and Hell-fire is denounced against impenitent Sinners.
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If we consider this before-hand, it may convince us how unnatural Sin is, and how foolish Sinners are,
If we Consider this beforehand, it may convince us how unnatural since is, and how foolish Sinners Are,
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Sin can never be reconciled to the Principles of Nature, and Sinners are so foolish as to put out the Light of Nature, that they may transgress the Laws of Nature, which is a very foolish Design, to put out the Light, that we may sin,
since can never be reconciled to the Principles of Nature, and Sinners Are so foolish as to put out the Light of Nature, that they may transgress the Laws of Nature, which is a very foolish Design, to put out the Light, that we may sin,
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and not know it, till we feel our selves eternally damned for it.
and not know it, till we feel our selves eternally damned for it.
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2dly. This may satisfie us how difficult a thing it is to sin with security, much more difficult than to obey the Laws of God.2dly. This may satisfy us how difficult a thing it is to since with security, much more difficult than to obey the Laws of God.
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It is a much easier thing to conquer and subdue our sensual Lusts and Appetites, by the Arguments and Motives of Religion, by the Fear of God,
It is a much Easier thing to conquer and subdue our sensual Lustiest and Appetites, by the Arguments and Motives of Religion, by the fear of God,
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and the Rewards and Punishments of the next Life, than it is to deliver our selves from the Notions of Good and Evil, from the Belief of a God and of the Gospel of Christ, that if we consult our own Ease and Satisfaction, it is much easier to be a good Man,
and the Rewards and Punishments of the next Life, than it is to deliver our selves from the Notions of Good and Evil, from the Belief of a God and of the Gospel of christ, that if we consult our own Ease and Satisfaction, it is much Easier to be a good Man,
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and to be saved, than to live in Sin without the Fears of Damnation. 3dly. I observe how vain a thing it is to be wicked upon Principles.
and to be saved, than to live in since without the Fears of Damnation. 3dly. I observe how vain a thing it is to be wicked upon Principles.
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Men of Honour, when they know they do such things as the World accounts infamous, think themselves in Reputation bound to justifie them;
Men of Honour, when they know they do such things as the World accounts infamous, think themselves in Reputation bound to justify them;
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but those Principles, whereby they pretend to justifie their Vices, are more infamous than their Vices themselves;
but those Principles, whereby they pretend to justify their Vices, Are more infamous than their Vices themselves;
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as an Atheist, or Infidel in the Opinion of the VVorld, is a more contemptible Creature than a common Sinner.
as an Atheist, or Infidel in the Opinion of the World, is a more contemptible Creature than a Common Sinner.
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All Men, who are liable to Temptations themselves, have a great Compassion for the VVeakness of Human Nature;
All Men, who Are liable to Temptations themselves, have a great Compassion for the VVeakness of Human Nature;
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but when Men will justifie their Vices, and justifie them by renouncing God and all Religion;
but when Men will justify their Vices, and justify them by renouncing God and all Religion;
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this strikes those who otherwise it may be, are as bad themselves with Horror and Indignation, makes wise Men despise them, and good Men abhor them;
this strikes those who otherwise it may be, Are as bad themselves with Horror and Indignation, makes wise Men despise them, and good Men abhor them;
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and I wish this general Contempt of them were more publick and visible, which would either cure their Atheism and Infidelity,
and I wish this general Contempt of them were more public and visible, which would either cure their Atheism and Infidelity,
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or make them more modest, that they should not appear so wise in their own eyes,
or make them more modest, that they should not appear so wise in their own eyes,
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and prudent in their own sight. and prudent in their own sighed.
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4thly. I observe the irrecoverable Condition of these Men, who call evil good, and good evil; 4thly. I observe the irrecoverable Condition of these Men, who call evil good, and good evil;
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who put darkness for light, and light for darkness; who put bitter for sweet, and sweet for bitter;
who put darkness for Light, and Light for darkness; who put bitter for sweet, and sweet for bitter;
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who are wise in their own eyes, and prudent in their own sight: who Are wise in their own eyes, and prudent in their own sighed:
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they have hardened themselves beyond the ordinary Methods of God's Grace, and therefore must unavoidably fall under this VVo:
they have hardened themselves beyond the ordinary Methods of God's Grace, and Therefore must avoidable fallen under this VVo:
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For when Men have wilfully put out their Eyes, and stifled all the natural Notions of their Minds, you may as well think of converting bruit Beasts, as of converting them.
For when Men have wilfully put out their Eyes, and stifled all the natural Notions of their Minds, you may as well think of converting bruit Beasts, as of converting them.
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This is a miserable hopeless State: VVhich God of his infinite Mercy deliver us all from, through Jesus Christ our Lord.
This is a miserable hopeless State: Which God of his infinite Mercy deliver us all from, through jesus christ our Lord.
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To whom with the Father, and the Holy Ghost, be Honour, Glory and Power, now and for ever. Amen. FINIS.To whom with the Father, and the Holy Ghost, be Honour, Glory and Power, now and for ever. Amen. FINIS.
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