A SERMON Preached at COURT, &c. PROV. 3.17. Her Ways are Ways of Pleasantness. THE Text relating to something going before, must carry our Eye back to the 13th. verse, where we shall find, that the thing, of which these words are affirmed, is Wisdome:
A SERMON Preached At COURT, etc. CURAE. 3.17. Her Ways Are Ways of Pleasantness. THE Text relating to something going before, must carry our Eye back to the 13th. verse, where we shall find, that the thing, of which these words Are affirmed, is Wisdom:
and thereby to tell the world, what before it was not aware of, and perhaps will not yet believe, that those two great things that so engross the desires and designs of both the Nobler and Ignobler sort of mankind, are to be found in Religion; namely Wisdom and Pleasure ;
and thereby to tell the world, what before it was not aware of, and perhaps will not yet believe, that those two great things that so engross the Desires and designs of both the Nobler and Ignobler sort of mankind, Are to be found in Religion; namely Wisdom and Pleasure;
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as that it is an Enemy to mens pleasures, that it bereaves them of all the sweets of Converse, dooms them to an absurd and perpetual Melancholy, designing to make the world nothing else but a great Monastery.
as that it is an Enemy to men's pleasures, that it bereaves them of all the sweets of Converse, dooms them to an absurd and perpetual Melancholy, designing to make the world nothing Else but a great Monastery.
can we think that Religion was designed only for a Contradiction to Nature? and with the greatest and most irrational Tyranny in the World to tantalize,
can we think that Religion was designed only for a Contradiction to Nature? and with the greatest and most irrational Tyranny in the World to tantalize,
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He therefore that would persuade men to Religion, both with Art and efficacy, must found the persuasion of it upon this, that it interferes not with any rational pleasure, that it bids no body quit the enjoyment of any one thing that his Reason can prove to him, ought to be enjoyed.
He Therefore that would persuade men to Religion, both with Art and efficacy, must found the persuasion of it upon this, that it interferes not with any rational pleasure, that it bids no body quit the enjoyment of any one thing that his Reason can prove to him, ought to be enjoyed.
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'Tis confessed, when through the cross circumstances of a man's temper or condition, the Enjoyment of a pleasure would certainly expose him to a greater inconvenience,
It's confessed, when through the cross Circumstances of a Man's temper or condition, the Enjoyment of a pleasure would Certainly expose him to a greater inconvenience,
nay, and we have this asserted also, by the Verdict of Christ himself, who still makes the Disciplines of self-denial and the Cross, those terrible blows to Flesh and Blood, the indispensable requisits to the Being of his Disciples.
nay, and we have this asserted also, by the Verdict of christ himself, who still makes the Disciplines of self-denial and the Cross, those terrible blows to Flesh and Blood, the indispensable requisites to the Being of his Disciples.
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All which being so, would not he that should be so hardy as to attempt to persuade men to Piety from the pleasures of it, be liable to that invective taunt from all Mankind, that the Israelites gave to Moses; Wilt thou put out the Eyes of this People? Wilt thou persuade us out of our first Notions? Wilt thou demonstrate, that there is any delight in a Cross, any Comfort in violent abridgements,
All which being so, would not he that should be so hardy as to attempt to persuade men to Piety from the pleasures of it, be liable to that invective taunt from all Mankind, that the Israelites gave to Moses; Wilt thou put out the Eyes of this People? Wilt thou persuade us out of our First Notions? Wilt thou demonstrate, that there is any delight in a Cross, any Comfort in violent abridgements,
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1. That Pleasure is in the Nature of it a Relative thing, and so imports a peculiar Relation and Correspondence to the state and condition of the Person to whom it is a Pleasure.
1. That Pleasure is in the Nature of it a Relative thing, and so imports a peculiar Relation and Correspondence to the state and condition of the Person to whom it is a Pleasure.
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or may pass, by the exercise of that which the Philosophers called Virtue, and into which men are much more effectually and sublimely translated by that which we call Grace;
or may pass, by the exercise of that which the Philosophers called Virtue, and into which men Are much more effectually and sublimely translated by that which we call Grace;
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in the latter the Supream faculty of the Soul, called Reason, sways the Scepter, and acts the whole man above the irregular demands of Appetite and Affection.
in the latter the Supreme faculty of the Soul, called Reason, sways the Sceptre, and acts the Whole man above the irregular demands of Appetite and Affection.
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Because every man in the beginning of his life, for several years is capable only of exercising his sensitive faculties and desires, the use of Reason not shewing it self till about the Seventh Year of his Age;
Because every man in the beginning of his life, for several Years is capable only of exercising his sensitive faculties and Desires, the use of Reason not showing it self till about the Seventh Year of his Age;
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And this is one true ground of the Difference between a state of Nature, and a state of Grace, which some are pleased to scoff at in Divinity, who think that they confute all that they laugh at, not knowing that it may be solidly evinced by meer Reason and Philosophy.
And this is one true ground of the Difference between a state of Nature, and a state of Grace, which Some Are pleased to scoff At in Divinity, who think that they confute all that they laugh At, not knowing that it may be solidly evinced by mere Reason and Philosophy.
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For there is no doubt, but a man, while he resigns himself up to the Brutish guidance of sense and appetite, has no relish at all for the Spiritual, refined delights of a Soul clarified by Grace and Vertue.
For there is no doubt, but a man, while he resigns himself up to the Brutish guidance of sense and appetite, has no relish At all for the Spiritual, refined delights of a Soul clarified by Grace and Virtue.
that a man having once advanced himself to a state of Superiority over the Control of his inferior Appetites, finds an infinitely more solid and sublime pleasure in the Delights proper to his Reason,
that a man having once advanced himself to a state of Superiority over the Control of his inferior Appetites, finds an infinitely more solid and sublime pleasure in the Delights proper to his Reason,
His taste is absolutely changed, and therefore that which pleased him formerly, becomes flat and insipid, to his Appetite now grown more masculine and severe.
His taste is absolutely changed, and Therefore that which pleased him formerly, becomes flat and insipid, to his Appetite now grown more masculine and severe.
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In like manner, when Reason, by the assistance of Grace, has prevailed over, and outgrown the encroachments of Sense, the delights of Sensuality are to such an one but as an Hobby-horse would be to a Councellour of State;
In like manner, when Reason, by the assistance of Grace, has prevailed over, and outgrown the encroachments of Sense, the delights of Sensuality Are to such an one but as an Hobbyhorse would be to a Counselor of State;
The Athenians laught the Physiognomist to Scorn, who pretending to read men's minds in their foreheads, described Socrates for a crabbed, lustful, proud, ill-natured Person;
The Athenians laughed the Physiognomist to Scorn, who pretending to read men's minds in their foreheads, described Socrates for a crabbed, lustful, proud, ill-natured Person;
And now let any one consider, whether that Anger, that Revenge, that Wantonness and Ambition, that were the proper pleasures of Socrates, under his Natural temper of crabbed, lustful, and proud, could have at all affected or enamour'd the mind of the same Socrates, made gentle, chast and humble by Philosophy.
And now let any one Consider, whither that Anger, that Revenge, that Wantonness and Ambition, that were the proper pleasures of Socrates, under his Natural temper of crabbed, lustful, and proud, could have At all affected or enamoured the mind of the same Socrates, made gentle, chaste and humble by Philosophy.
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Diogenes, being asked at a Feast, why he did not continue eating as the rest did, answered him that asked him with another question, Pray why do you eat? Why says he for my pleasure;
Diogenes, being asked At a Feast, why he did not continue eating as the rest did, answered him that asked him with Another question, Pray why do you eat? Why Says he for my pleasure;
But still, after all, I must not deny that the change and passage from a state of Nature, to a state of Vertue, is laborious, and consequently irksome and unpleasant:
But still, After all, I must not deny that the change and passage from a state of Nature, to a state of Virtue, is laborious, and consequently irksome and unpleasant:
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For as no man would think it a desirable thing, to preserve the Itch upon himself, only for the Pleasure of Scratching, that attends that loathsome distemper:
For as no man would think it a desirable thing, to preserve the Itch upon himself, only for the Pleasure of Scratching, that attends that loathsome distemper:
But the difference of these two conditions of men, as the foundation of their different pleasures, being thus made out, to press men with arguments to pass from one to the other, is not directly in the way, or design of this Discourse.
But the difference of these two conditions of men, as the Foundation of their different pleasures, being thus made out, to press men with Arguments to pass from one to the other, is not directly in the Way, or Design of this Discourse.
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than to be clean, and quiet, and discreet, and respected for being so. All the trouble that is in it, is the trouble of being sound, being cured, and being recovered.
than to be clean, and quiet, and discreet, and respected for being so. All the trouble that is in it, is the trouble of being found, being cured, and being recovered.
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Having thus now, cleared off all, that by way of Objection can lie against the Truth asserted, by showing the proper Qualification of the Subject, to whom only the ways of Wisdom, can be ways of Pleasantness ;
Having thus now, cleared off all, that by Way of Objection can lie against the Truth asserted, by showing the proper Qualification of the Subject, to whom only the ways of Wisdom, can be ways of Pleasantness;
the pleasures of which have been sometimes so great, so intense, so ingrossing of all the Powers of the Soul, that there has been no room left for any other Pleasure.
the pleasures of which have been sometime so great, so intense, so engrossing of all the Powers of the Soul, that there has been no room left for any other Pleasure.
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that can maintain a steady infallible comprehension of all Events in themselves Contingent and Accidental; and certainly know that, which does not certainly exist.
that can maintain a steady infallible comprehension of all Events in themselves Contingent and Accidental; and Certainly know that, which does not Certainly exist.
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It confounds the greatest subtilties of Speculation, with the Riddles of God's Omnipresence; that can spread a single Individual substance through all spaces;
It confounds the greatest subtleties of Speculation, with the Riddles of God's Omnipresence; that can spread a single Individu substance through all spaces;
which non-plusses the Strongest and Clearest Conception, to comprehend how one single Act of Duration, should measure all Periods and Portions of time without any of the distinguishing parts of Succession. Likewise for his Justice;
which non-plusses the Strongest and Clearest Conception, to comprehend how one single Act of Duration, should measure all Periods and Portions of time without any of the distinguishing parts of Succession. Likewise for his justice;
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which shall prey upon the sinner for ever, satisfying it self by a perpetual Miracle, rendring the Creature immortal in the midst of the flames; always consuming, but never consumed.
which shall prey upon the sinner for ever, satisfying it self by a perpetual Miracle, rendering the Creature immortal in the midst of the flames; always consuming, but never consumed.
particularly in the Resurrection, and reparation of the same numerical Body, by a reunion of all the scattered Parts, to be at length disposed of into an estate of Eternal Woe or Bliss;
particularly in the Resurrection, and reparation of the same numerical Body, by a reunion of all the scattered Parts, to be At length disposed of into an estate of Eternal Woe or Bliss;
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how a created Eye should be so fortified, as to bear all those Glories that stream from the fountain of uncreated Light, the meanest expression of which Light, is, that it is unexpressible.
how a created Eye should be so fortified, as to bear all those Glories that stream from the fountain of uncreated Light, the Meanest expression of which Light, is, that it is unexpressible.
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and the Incarnation of the Son of God, and the whole Oeconomy of man's Redemption been explained to them? For how could it ever enter into the thoughts of Reason, that a satisfaction could be paid to an Infinite Justice? Or, that two Natures so unconceivably different,
and the Incarnation of the Son of God, and the Whole Oeconomy of Man's Redemption been explained to them? For how could it ever enter into the thoughts of Reason, that a satisfaction could be paid to an Infinite justice? Or, that two Nature's so unconceivably different,
and so for the most part makes it Cheap, Familiar and Contemptible. It is clear therefore, that, if there be any pleasure to the mind from speculation;
and so for the most part makes it Cheap, Familiar and Contemptible. It is clear Therefore, that, if there be any pleasure to the mind from speculation;
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And Conscience undoubtedly is the great Repository and Magazine of all those pleasures that can afford any solid refreshment to the Soul. For when this is calm,
And Conscience undoubtedly is the great Repository and Magazine of all those pleasures that can afford any solid refreshment to the Soul. For when this is Cam,
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while they satisfie? and after a few minutes refreshment, determine in loathing and unquietness? How short is the Interval between a pleasure and a Burden? How undiscernable the Transition from one to the other? Pleasure dwells no longer upon the Appetite,
while they satisfy? and After a few minutes refreshment, determine in loathing and unquietness? How short is the Interval between a pleasure and a Burden? How undiscernible the Transition from one to the other? Pleasure dwells no longer upon the Appetite,
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how quickly does he out-sit his pleasure? and then how is all the following time bestowed upon Ceremony and Surfeit? till at length after a long fatigue of Eating,
how quickly does he outsit his pleasure? and then how is all the following time bestowed upon Ceremony and Surfeit? till At length After a long fatigue of Eating,
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and Drinking, and Babling, he concludes the great work of Dining Gentilely, and so makes a shift to rise from Table, that he may lie down upon his Bed:
and Drinking, and Babbling, he concludes the great work of Dining Gentilely, and so makes a shift to rise from Table, that he may lie down upon his Bed:
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all that is of it, dwells upon the tipp of his Tongue, and within the compass of his Palace, a worthy prize for a man to purchase with the loss of his Time, his Reason, and Himself.
all that is of it, dwells upon the Tipp of his Tongue, and within the compass of his Palace, a worthy prize for a man to purchase with the loss of his Time, his Reason, and Himself.
he would flie to the Mines and the Galleys for his Recreation, and to the Spade and the Mattock for a Diversion from the misery of a Continual un-intermitted Pleasure.
he would fly to the Mines and the Galleys for his Recreation, and to the Spade and the Mattock for a Diversion from the misery of a Continual unintermitted Pleasure.
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But on the contrary, the Providence of God has so ordered the Course of things, that there is no Action, the usefulness of which has made it the matter of Duty and of a Profession,
But on the contrary, the Providence of God has so ordered the Course of things, that there is no Actium, the usefulness of which has made it the matter of Duty and of a Profession,
how much superior and more refined must that be, that arises from the survey of a Pious and well-governed Life? Surely, as much as Christianity is nobler than a Trade.
how much superior and more refined must that be, that arises from the survey of a Pious and well-governed Life? Surely, as much as Christianity is Nobler than a Trade.
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for, surely no man was ever weary of thinking, much less of thinking that he had done well or vertuously, that he had conquered such and such a Temptation,
for, surely no man was ever weary of thinking, much less of thinking that he had done well or virtuously, that he had conquered such and such a Temptation,
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and no Violence can be lasting, but determines upon the falling of the Spirits, which are not able to keep up that height of motion that the Pleasure of the Senses raises them to.
and no Violence can be lasting, but determines upon the falling of the Spirits, which Are not able to keep up that height of motion that the Pleasure of the Senses raises them to.
but is like the pleasure of Health, which is Still and Sober, yet Greater and Stronger than those that call up the Senses with grosser and more affecting impressions.
but is like the pleasure of Health, which is Still and Sobrium, yet Greater and Stronger than those that call up the Senses with grosser and more affecting impressions.
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Those that are so fond of Applause while they pursue it, how little do they taste it when they have it? Like lightning, it only flashes upon the face and is gone,
Those that Are so found of Applause while they pursue it, how little do they taste it when they have it? Like lightning, it only flashes upon the face and is gone,
For he that rises up early, and goes to bed late, only to receive Addresses, to read and answer Petitions, is really as much tied and abridged in his freedom,
For he that rises up early, and Goes to Bed late, only to receive Addresses, to read and answer Petitions, is really as much tied and abridged in his freedom,
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And what pleasure can it be to be encumbred with Dependances, throng'd and surrounded with Petitioners? and those perhaps sometimes all Suitors for the same thing:
And what pleasure can it be to be encumbered with Dependences, thronged and surrounded with Petitioners? and those perhaps sometime all Suitors for the same thing:
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In a word, if it is a pleasure to be envied and shot at, to be maligned standing, and to be despised falling, to endeavour that which is impossible, which is to please all,
In a word, if it is a pleasure to be envied and shot At, to be maligned standing, and to be despised falling, to endeavour that which is impossible, which is to please all,
which is the pleasure of Friendship and Conversation. Friendship must confessedly be allowed, the Top, the Flower, and Crown of all Temporal enjoyments.
which is the pleasure of Friendship and Conversation. Friendship must confessedly be allowed, the Top, the Flower, and Crown of all Temporal enjoyments.
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The pleasure of the Religious man, is an easie and a portable pleasure, such an one as he carries about in his bosome, without alarming either the Eye or Envy of the world.
The pleasure of the Religious man, is an easy and a portable pleasure, such an one as he carries about in his bosom, without alarming either the Eye or Envy of the world.
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but even those things also, that make a much closer impression upon us, which are the irresistible Decays of Nature, have yet no influence at all upon this.
but even those things also, that make a much closer impression upon us, which Are the irresistible Decays of Nature, have yet no influence At all upon this.
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And thus I have endeavour'd to describe the Excellency of that Pleasure that is to be found in the ways of a Religious Wisdom, by those excellent properties that do attend it;
And thus I have endeavoured to describe the Excellency of that Pleasure that is to be found in the ways of a Religious Wisdom, by those excellent properties that do attend it;
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which whether they reach the Description that has been given them, or no, every man may convince himself, by the best of Demonstrations, which is his own tryal.
which whither they reach the Description that has been given them, or no, every man may convince himself, by the best of Demonstrations, which is his own trial.
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Now, from all this Discourse, this I am sure is a most natural and direct consequence, That if the ways of Religion, are ways of Pleasantness, then such as are not ways of Pleasantness, are not truly and properly ways of Religion. Upon which ground it is easie to see what judgment is to be passed upon all those affected, uncommanded, absurd Austerities,
Now, from all this Discourse, this I am sure is a most natural and Direct consequence, That if the ways of Religion, Are ways of Pleasantness, then such as Are not ways of Pleasantness, Are not truly and properly ways of Religion. Upon which ground it is easy to see what judgement is to be passed upon all those affected, uncommanded, absurd Austerities,
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and that the mind cannot be made Vertuous but by a Scourge; and consequently that Thongs and Whipcord are means of Grace, and things necessary to Salvation.
and that the mind cannot be made Virtuous but by a Scourge; and consequently that Thongs and Whipcord Are means of Grace, and things necessary to Salvation.
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did not what your Civility calls a Request, your Greatness render a Command. The truth is, in things not unlawful great Persons cannot be properly said to request,
did not what your Civility calls a Request, your Greatness render a Command. The truth is, in things not unlawful great Persons cannot be properly said to request,
to behold the Glory of English Churches reformed, that is, delivered from the Reformers; and to find at least the service of the Church repaired, though not the buildings;
to behold the Glory of English Churches reformed, that is, Delivered from the Reformers; and to find At least the service of the Church repaired, though not the buildings;
but by your Acceptance to encourage the raw Endeavours of a young Divine, I shall take it for an Opportunity, not as others in their sage Prudence use to do, to quote three or four Texts of Scripture,
but by your Acceptance to encourage the raw Endeavours of a young Divine, I shall take it for an Opportunity, not as Others in their sage Prudence use to do, to quote three or four Texts of Scripture,
for from the School we go to the University, but from the Universities to London. And therefore as in your City-Meetings you must be esteemed the most considerable Body of the Nation;
for from the School we go to the university, but from the Universities to London. And Therefore as in your City-Meetings you must be esteemed the most considerable Body of the nation;
And when I remember how instrumental you have been to recover this universal settlement, and to retrieve the old Spirit of Loyalty to Kings (as an ancient testimony of which you bear not the Sword in vain) I seem in a manner deputed from Oxford, not so much a Preacher to supply a course,
And when I Remember how instrumental you have been to recover this universal settlement, and to retrieve the old Spirit of Loyalty to Kings (as an ancient testimony of which you bear not the Sword in vain) I seem in a manner deputed from Oxford, not so much a Preacher to supply a course,
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As for the ensuing Discourse, which, (lest I chance to be traduced for a Plagiary by him who has play'd the thief) I think fit to tell the world by the way, was one of those that by a worthy hand were stoln from me in the Kings Chappel and are still detained;
As for the ensuing Discourse, which, (lest I chance to be traduced for a Plagiary by him who has played the thief) I think fit to tell the world by the Way, was one of those that by a worthy hand were stolen from me in the Kings Chapel and Are still detained;
nor to have rubbed up the memory of what some heretofore in the City did, which more and better now detest, and therefore expiate: but my subject is inoffensive;
nor to have rubbed up the memory of what Some heretofore in the city did, which more and better now detest, and Therefore expiate: but my Subject is inoffensive;
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I shall now only desire you to accept the issue of your own requests; the gratification of which I have here consulted so much before my own reputation:
I shall now only desire you to accept the issue of your own requests; the gratification of which I have Here consulted so much before my own reputation:
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not so much caring though I appear neither Preacher nor Scholar, (which terms we have been taught upon good reason to distinguish) so I may in this but shew my self Your Honours very humble Servant, Robert South. Worcester-house, Nov. 24. 1662.
not so much caring though I appear neither Preacher nor Scholar, (which terms we have been taught upon good reason to distinguish) so I may in this but show my self Your Honours very humble Servant, Robert South. Worcester-house, Nov. 24. 1662.
HOW hard it is for Natural Reason to discover a Creation before revealed, or being revealed to believe it, the strange opinions of the old Philosophers,
HOW hard it is for Natural Reason to discover a Creation before revealed, or being revealed to believe it, the strange opinions of the old Philosophers,
and (as it were) to view Nature in its cradle, to trace the outgoings of the Ancient of days in the first Instance and Specimen of his Creative Power, is a research too great for any mortal Enquiry:
and (as it were) to view Nature in its cradle, to trace the outgoings of the Ancient of days in the First Instance and Specimen of his Creative Power, is a research too great for any Mortal Enquiry:
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Epicurus his Discourse concerning the Original of the World is so fabulous and ridiculously merry, that we may well judge the Design of his Philosophy to have been Pleasure, and not Instruction.
Epicurus his Discourse Concerning the Original of the World is so fabulous and ridiculously merry, that we may well judge the Design of his Philosophy to have been Pleasure, and not Instruction.
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There is not the least transaction of sense and motion in the whole man, but Philosophers are at a loss to comprehend, I am sure they are to explain, it.
There is not the least transaction of sense and motion in the Whole man, but Philosophers Are At a loss to comprehend, I am sure they Are to explain, it.
But to bring things even to the bare perceptions of Reason, I appeal to any one, who shall impartially reflect upon the Idea's and Conceptions of his own mind,
But to bring things even to the bore perceptions of Reason, I appeal to any one, who shall impartially reflect upon the Idea's and Conceptions of his own mind,
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whether he doth not find it as easie and suitable to his Natural Notions, to conceive that an Infinite Almighty Power might produce a thing out of nothing, and make that to exist De Novo, which did not exist before;
whither he does not find it as easy and suitable to his Natural Notions, to conceive that an Infinite Almighty Power might produce a thing out of nothing, and make that to exist De Novo, which did not exist before;
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In this Chapter we have God surveying the works of the Creation, and leaving this general Impress or Character upon them, That they were exceeding good.
In this Chapter we have God surveying the works of the Creation, and leaving this general impress or Character upon them, That they were exceeding good.
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But as it is reasonable to imagine that there is more of design, and consequently more of perfection, in the last work, we have God here giving his last stroke,
But as it is reasonable to imagine that there is more of Design, and consequently more of perfection, in the last work, we have God Here giving his last stroke,
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For the first of these we are to remove the erroneous opinion of the Socinians. They deny that the Image of God consisted in any Habitual Perfections that adorned the Soul of Adam :
For the First of these we Are to remove the erroneous opinion of the socinians. They deny that the Image of God consisted in any Habitual Perfections that adorned the Soul of Adam:
sent into the world only to read and spell out a God in the Works of Creation, to learn by degrees, till at length his Understanding grew up to the stature of his Body.
sent into the world only to read and spell out a God in the Works of Creation, to Learn by Degrees, till At length his Understanding grew up to the stature of his Body.
So that all the perfection they allowed his Understanding was Aptness and Docility, and all that they attributed to his Will was a possibility to be Vertuous.
So that all the perfection they allowed his Understanding was Aptness and Docility, and all that they attributed to his Will was a possibility to be Virtuous.
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even the Tenents of the Fifth Monarchy, and of Sovereignty founded only upon Saintship; and therefore fitter to be answered by the Judge, than by the Divine;
even the Tenants of the Fifth Monarchy, and of Sovereignty founded only upon Saintship; and Therefore fitter to be answered by the Judge, than by the Divine;
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It is in short, That Universal Rectitude of all the faculties of the Soul, by which they stand apt and disposed to their respective Offices and Operations.
It is in short, That Universal Rectitude of all the faculties of the Soul, by which they stand apt and disposed to their respective Offices and Operations.
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Which will be more fully set forth, by taking a distinct survey of it, in the several faculties belonging to the soul. 1. In the Understanding. 2. In the Will. 3. In the Passions or Affections.
Which will be more Fully Set forth, by taking a distinct survey of it, in the several faculties belonging to the soul. 1. In the Understanding. 2. In the Will. 3. In the Passion or Affections.
It was then sublime, clear, and aspiring, and, as it were, the soul's upper region, lofty and serene, free from the vapours and disturbances of the inferiour affections.
It was then sublime, clear, and aspiring, and, as it were, the soul's upper region, lofty and serene, free from the vapours and disturbances of the inferior affections.
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Now as there are two great functions of the Soul, Contemplation, and Practice, according to that general division of Objects, some of which only entertain our Speculation, others also imploy our Actions;
Now as there Are two great functions of the Soul, Contemplation, and Practice, according to that general division of Objects, Some of which only entertain our Speculation, Others also employ our Actions;
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so the Understanding with relation to these, not because of any distinction in the faculty it self, is accordingly divided into Speculative and Practick ;
so the Understanding with Relation to these, not Because of any distinction in the faculty it self, is accordingly divided into Speculative and Practic;
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But to this I answer two things. 1. That these Notions are universal, and what is universal must needs proceed from some Universal, constant Principle, the same in all particulars;
But to this I answer two things. 1. That these Notions Are universal, and what is universal must needs proceed from Some Universal, constant Principle, the same in all particulars;
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Like a better Archimedes, the issue of all his Enquiries was an NONLATINALPHABET, an NONLATINALPHABET, the offspring of his Brain without the sweat of his Brow. Study was not then a Duty, nightwatchings were needless;
Like a better Archimedes, the issue of all his Enquiries was an, an, the offspring of his Brain without the sweat of his Brow. Study was not then a Duty, nightwatchings were needless;
and perhaps to spin out his days, and himself into one pitifull, controverted Conclusion. There was then no poring, no struggling with memory, no straining for Invention.
and perhaps to spin out his days, and himself into one pitiful, controverted Conclusion. There was then no poring, no struggling with memory, no straining for Invention.
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I confess 'tis difficult for us who date our ignorance from our first Being, and were still bred up with the same infirmities about us, with which we were born, to raise our thoughts,
I confess it's difficult for us who date our ignorance from our First Being, and were still bred up with the same infirmities about us, with which we were born, to raise our thoughts,
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But by rating Positives by their Privatives, and other Arts of Reason, by which discourse supplies the want of the Reports of sense, we may collect the Excellency of the Understanding then, by the glorious remainders of it now,
But by rating Positives by their Privatives, and other Arts of Reason, by which discourse supplies the want of the Reports of sense, we may collect the Excellency of the Understanding then, by the glorious remainders of it now,
All those arts, rarities, and inventions, which vulgar minds gaze at, the ingenious pursue, and all admire, are but the reliques of an Intellect defaced with Sin and Time.
All those arts, rarities, and Inventions, which Vulgar minds gaze At, the ingenious pursue, and all admire, Are but the Relics of an Intellect defaced with since and Time.
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All the Laws of Nations and wise Decrees of State, the Statutes of Solon, and the twelve Tables, were but a paraphrase upon this standing rectitude of Nature, this fruitfull principle of Justice, that was ready to run out,
All the Laws of nations and wise Decrees of State, the Statutes of Solon, and the twelve Tables, were but a Paraphrase upon this standing rectitude of Nature, this fruitful principle of justice, that was ready to run out,
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and enlarge it self into suitable determinations, upon all emergent objects, and occasions. Justice then was neither blind to discern, nor lame to execute.
and enlarge it self into suitable determinations, upon all emergent objects, and occasions. justice then was neither blind to discern, nor lame to execute.
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Some hold that God invested him with a power to stand, so that in the strength of that power received, he might without the auxiliaries of any further influence have determined his will to a full choice of good.
some hold that God invested him with a power to stand, so that in the strength of that power received, he might without the auxiliaries of any further influence have determined his will to a full choice of good.
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Others hold, that notwithstanding this power, yet it was impossible for him, to exert it in any good action, without a superadded assistance of grace, actually determining that power to the certain production of such an act.
Others hold, that notwithstanding this power, yet it was impossible for him, to exert it in any good actium, without a superadded assistance of grace, actually determining that power to the certain production of such an act.
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But concerning the latter of these Opinions, I shall only give these two remarks. 1. That it seems contrary to the common and natural conceptions of all mankind, who acknowledge themselves able, and sufficient to do many things, which actually they never do. 2. That to assert, that God looked upon Adam 's fall as a sin,
But Concerning the latter of these Opinions, I shall only give these two remarks. 1. That it seems contrary to the Common and natural conceptions of all mankind, who acknowledge themselves able, and sufficient to do many things, which actually they never do. 2. That to assert, that God looked upon Adam is fallen as a since,
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and punished it as such, when, without any antecedent sin of his, he withdrew that actual grace from him, upon the withdrawing of which, it was impossible for him not to fall, seems a thing that highly reproaches the essential equity and goodness of the divine Nature.
and punished it as such, when, without any antecedent since of his, he withdrew that actual grace from him, upon the withdrawing of which, it was impossible for him not to fallen, seems a thing that highly Reproaches the essential equity and Goodness of the divine Nature.
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Wherefore doubtless the will of man in the state of Innocence, had an entire freedom, a perfect equipendency and indifference to either part of the contradiction, to stand, or not to stand; to accept, or not accept the temptation.
Wherefore doubtless the will of man in the state of Innocence, had an entire freedom, a perfect equipendency and indifference to either part of the contradiction, to stand, or not to stand; to accept, or not accept the temptation.
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And the Active informations of the Intellect, filling the Passive reception of the Will, like Form closing with Matter, grew actuate into a third, and distinct perfection of Practice:
And the Active informations of the Intellect, filling the Passive reception of the Will, like From closing with Matter, grew actuate into a third, and distinct perfection of Practice:
Yet neither did the Will servilely attend upon the Understanding, but as a favourite does upon his Prince, where the Service is Privilege, and Preferment;
Yet neither did the Will servilely attend upon the Understanding, but as a favourite does upon his Prince, where the Service is Privilege, and Preferment;
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For we must know, that inasmuch as man is a compound and mixture of Flesh as well as Spirit, the soul during its abode in the body, does all things by the mediation of these Passions, and inferiour affections.
For we must know, that inasmuch as man is a compound and mixture of Flesh as well as Spirit, the soul during its Abided in the body, does all things by the mediation of these Passion, and inferior affections.
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as sinfull defects and irregularities, as so many deviations from right Reason, making Passion to be only another word for Perturbation. Sorrow in their esteem was a sin scarce to be expiated by another;
as sinful defects and irregularities, as so many deviations from right Reason, making Passion to be only Another word for Perturbation. Sorrow in their esteem was a since scarce to be expiated by Another;
but none of our sinfull, has been seen to Weep, to be Sorrowfull, to Pitty, and to be Angry. Which shews that there might be gall in a Dove, passion without Sin, fire without smoke, and motion without disturbance.
but none of our sinful, has been seen to Weep, to be Sorrowful, to Pity, and to be Angry. Which shows that there might be Gall in a Dove, passion without since, fire without smoke, and motion without disturbance.
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but at this time leaving both their terms and their method to themselves, consider only the principal and most noted Passions, from whence we may take an estimate of the rest.
but At this time leaving both their terms and their method to themselves, Consider only the principal and most noted Passion, from whence we may take an estimate of the rest.
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And first, for the grand leading affection of all, which is Love. This is the great Instrument and Engine of Nature, the bond and cement of Society, the spring and spirit of the Universe.
And First, for the grand leading affection of all, which is Love. This is the great Instrument and Engine of Nature, the bound and cement of Society, the spring and Spirit of the Universe.
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but it streams forth by natural results, and unavoidable emanations. So that it will fasten upon an inferiour, unsuitable Object, rather than none at all.
but it streams forth by natural results, and unavoidable emanations. So that it will fasten upon an inferior, unsuitable Object, rather than none At all.
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But then (if there could have been hatred in the world, when there was scarce any thing odious) it would have acted within the compass of its proper object.
But then (if there could have been hatred in the world, when there was scarce any thing odious) it would have acted within the compass of its proper Object.
Anger then was like the sword of Justice, keen, but innocent and righteous. It did not act like fury, and then call it self zeal. It always espoused God's honour:
Anger then was like the sword of justice, keen, but innocent and righteous. It did not act like fury, and then call it self zeal. It always espoused God's honour:
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that trivial, vanishing, superficial thing, that only gilds the apprehension, and plays upon the surface of the Soul. It was not the meer crackling of thorns, a sudden blaze of the Spirits, the exultation of a tickled fancy, or a pleased appetite.
that trivial, vanishing, superficial thing, that only gilds the apprehension, and plays upon the surface of the Soul. It was not the mere crackling of thorns, a sudden blaze of the Spirits, the exultation of a tickled fancy, or a pleased appetite.
It did not run out in voice, or undecent eruptions, but filled the Soul, as God does the Universe, silently and without noise. It was refreshing, but composed;
It did not run out in voice, or undecent eruptions, but filled the Soul, as God does the Universe, silently and without noise. It was refreshing, but composed;
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And, on the other side, for Sorrow. Had any loss or disaster made but room for grief, it would have moved according to the severe allowances of Prudence,
And, on the other side, for Sorrow. Had any loss or disaster made but room for grief, it would have moved according to the severe allowances of Prudence,
Then again for Hope. Though indeed the fullness and affluence of man's enjoyments in the state of Innocence, might seem to leave no place for hope, in respect of any further addition,
Then again for Hope. Though indeed the fullness and affluence of Man's enjoyments in the state of Innocence, might seem to leave no place for hope, in respect of any further addition,
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Thus did the Passions then act without any of their present jarrs, combats, or repugnances; all moving with the beauty of uniformity, and the stilness of composure.
Thus did the Passion then act without any of their present jars, combats, or repugnances; all moving with the beauty of uniformity, and the stillness of composure.
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And since the opposite Weaknesses now infest the nature of Man faln, if we will be true to the rule of contraries, we must conclude, That those perfections were the lot of man innocent.
And since the opposite Weaknesses now infest the nature of Man fallen, if we will be true to the Rule of contraries, we must conclude, That those perfections were the lot of man innocent.
Now from this so exact and regular composure of the faculties, all moving in their due place, each striking in its proper time, there arose, by natural consequence, the crowning perfection of all, A good conscience. For,
Now from this so exact and regular composure of the faculties, all moving in their due place, each striking in its proper time, there arose, by natural consequence, the crowning perfection of all, A good conscience. For,
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So in the Soul, when the supreme faculties of the Will and Understanding move regularly, the inferiour Passions and Affections following, there arises a serenity and complacency upon the whole Soul, infinitely beyond the greatest bodily pleasures, the highest quintessence and Elixir of worldly delights.
So in the Soul, when the supreme faculties of the Will and Understanding move regularly, the inferior Passion and Affections following, there arises a serenity and complacency upon the Whole Soul, infinitely beyond the greatest bodily pleasures, the highest quintessence and Elixir of worldly delights.
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As for the Sect of the Anthropomorphites, who from hence ascribe to God the figure of a Man, eyes, hands, feet, and the like, they are too ridiculous to deserve a confutation.
As for the Sect of the Anthropomorphites, who from hence ascribe to God the figure of a Man, eyes, hands, feet, and the like, they Are too ridiculous to deserve a confutation.
but the wonder in them is the less, since the Image of a Deity may be a proper object for that, which is but the Image of a Religion. But to the purpose:
but the wonder in them is the less, since the Image of a Deity may be a proper Object for that, which is but the Image of a Religion. But to the purpose:
Galen, who had no more Divinity, than what his Physick taught him, barely upon the consideration of this so exact frame of the Body, challenges any one upon an hundred years study, to find,
Galen, who had no more Divinity, than what his Physic taught him, barely upon the consideration of this so exact frame of the Body, challenges any one upon an hundred Years study, to find,
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To remind us of the irreparable loss that we sustained in our first Parents, to shew us of how fair a portion Adam disinherited his whole posterity by one single prevarication.
To remind us of the irreparable loss that we sustained in our First Parents, to show us of how fair a portion Adam disinherited his Whole posterity by one single prevarication.
He that would have a clear, ocular demonstration of this, let him reflect upon that numerous litter of strange, sensless, absurd Opinions, that crawl about the world, to the disgrace of Reason,
He that would have a clear, ocular demonstration of this, let him reflect upon that numerous litter of strange, senseless, absurd Opinions, that crawl about the world, to the disgrace of Reason,
and the unanswerable reproach of a broken Intellect. The two great perfections, that both adorn, and exercise man's understanding are Philosophy, and Religion : For the first of these;
and the unanswerable reproach of a broken Intellect. The two great perfections, that both adorn, and exercise Man's understanding Are Philosophy, and Religion: For the First of these;
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There has not been wanting one, that has denied Snow to be white. Such a stupidity or wantonness had seized upon the most raised wits, that it might be doubted,
There has not been wanting one, that has denied Snow to be white. Such a stupidity or wantonness had seized upon the most raised wits, that it might be doubted,
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For is it not strange, that a rational man should worship an Oxe, nay the Image of an Oxe? that he should fawn upon his Dog? bow himself before a Cat? adore Leeks and Garlick,
For is it not strange, that a rational man should worship an Ox, nay the Image of an Ox? that he should fawn upon his Dog? bow himself before a Cat? adore Leeks and Garlick,
And to go a little further; we have yet a stranger instance in Isa. 44.14. A man hews him down a tree in the wood, and part of it he burns, in the 16. ver. and in the 17. ver.
And to go a little further; we have yet a stranger instance in Isaiah 44.14. A man hews him down a tree in the wood, and part of it he burns, in the 16. ver. and in the 17. ver.
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so great is the Change, so deplorable the degradation of our nature, that, whereas before, we bore the Image of God, we now retain onely the Image of Men.
so great is the Change, so deplorable the degradation of our nature, that, whereas before, we boar the Image of God, we now retain only the Image of Men.
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In the last place, we learn from hence the excellency of Christian Religion, in that it is the great and onely means, that God has sanctified and designed to repair the breaches of Humanity, to set faln man upon his legs again, to clarifie his Reason, to rectifie his Will,
In the last place, we Learn from hence the excellency of Christian Religion, in that it is the great and only means, that God has sanctified and designed to repair the Breaches of Humanity, to Set fallen man upon his legs again, to clarify his Reason, to rectify his Will,
OR, A Word in Season, delivered in Two SERMONS: The first at St. MARY'S in OXFORD, on the 24 th of Iuly, 1659. being the time of the Assizes: as also of the Fears and Groans of the Nation in the threatned and expected Ruine of the Laws, Ministery, and Vniversities. The other Preached before the Honourable Society of LINCOLN'S-INN.
OR, A Word in Season, Delivered in Two SERMONS: The First At Saint MARY'S in OXFORD, on the 24 that of Iuly, 1659. being the time of the Assizes: as also of the Fears and Groans of the nation in the threatened and expected Ruin of the Laws, Ministry, and Universities. The other Preached before the Honourable Society of LINCOLN'S-INN.
to whom rather should this Assertion repair as to a Patron, than to Him whom it has for an instance? Who in a case of eminent competition, chose Duty before Interest;
to whom rather should this Assertion repair as to a Patron, than to Him whom it has for an instance? Who in a case of eminent competition, chosen Duty before Interest;
The next attempt of this Discourse is a Defence of the Ministery, and that, at such a time when none owned them upon the Bench, (for then you had quitted it) but when on the contrary we lived to hear one in the very face of the University, (as it were in defiance of us and our Profession) openly in his Charge, defend the Quakers and Fanaticks, persons not fit to be nam'd in such Courts, but in an Indictment.
The next attempt of this Discourse is a Defence of the Ministry, and that, At such a time when none owned them upon the Bench, (for then you had quit it) but when on the contrary we lived to hear one in the very face of the university, (as it were in defiance of us and our Profession) openly in his Charge, defend the Quakers and Fanatics, Persons not fit to be named in such Courts, but in an Indictment.
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what respected their Actions as a Rule or Admonition, applyed to yours is only a Rehearsal, whose Zeal in asserting the Ministerial Cause is so generally known,
what respected their Actions as a Rule or Admonition, applied to yours is only a Rehearsal, whose Zeal in asserting the Ministerial Cause is so generally known,
And since you have several times in discourse declared your self for that Government in the Church, which is founded upon Scripture, Reason, Apostolical Practice and Antiquity,
And since you have several times in discourse declared your self for that Government in the Church, which is founded upon Scripture, Reason, Apostolical Practice and Antiquity,
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and (we are sure) the onely one that can consist with the Present Government of State, I thought the latter Discourse also might fitly address it self to you, in the which you may read your Iudgment,
and (we Are sure) the only one that can consist with the Present Government of State, I Thought the latter Discourse also might fitly address it self to you, in the which you may read your Judgement,
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I believe, upon a due and impartial Reflexion on what is past, you now find no cause to Repent, that you never dipt your hands in the Bloody High Courts of Justice, properly so called only by Antiphrasis;
I believe, upon a due and impartial Reflection on what is past, you now find no cause to repent, that you never dipped your hands in the Bloody High Courts of justice, properly so called only by Antiphrasis;
So that now being privileged by an happy Unconcernment in those legal murders, you may take a sweeter relish of your own Innocence, by beholding the misery of others Guilt, who being Guilty before God,
So that now being privileged by an happy Unconcernment in those Legal murders, you may take a Sweeten relish of your own Innocence, by beholding the misery of Others Gilded, who being Guilty before God,
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and infamous before men, Obnoxious to both, begin to find the first-fruits of their sin in the Universal scorn of all, their apparent Danger, and unlikely Remedy:
and infamous before men, Obnoxious to both, begin to find the Firstfruits of their since in the Universal scorn of all, their apparent Danger, and unlikely Remedy:
which beginnings being at length consummated by the hand of Iustice, the cry of Blood and Sacrilege will cease, men's doubts will be Satisfied, and Providence Absolved.
which beginnings being At length consummated by the hand of justice, the cry of Blood and Sacrilege will cease, men's doubts will be Satisfied, and Providence Absolved.
But since we desire it not yet in another World, and your Enjoyments in this (according to the Standard of a Christian desire) are so compleat, that they require no Addition;
But since we desire it not yet in Another World, and your Enjoyments in this (according to the Standard of a Christian desire) Are so complete, that they require no Addition;
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I shall turn my Wishes into Gratulations, and congratulating their fullness only wish their continuance: Praying that you may still Possess what you Possess; and Doe what you Doe;
I shall turn my Wishes into Gratulations, and congratulating their fullness only wish their Continuance: Praying that you may still Possess what you Possess; and Do what you Do;
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And this (Sir) I account the greatest felicity that you can enjoy, and therefore the greatest that he can desire, who is Yours in all Observance, RO. SOUTH. Chr. Ch. 25 of May, 1660.
And this (Sir) I account the greatest felicity that you can enjoy, and Therefore the greatest that he can desire, who is Yours in all Observance, RO. SOUTH. Christ Christ 25 of May, 1660.
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These two are both the commanding and the dividing Principles of all our actions: For whosoever acts in opposition to one, does it alwaies in behalf of the other.
These two Are both the commanding and the dividing Principles of all our actions: For whosoever acts in opposition to one, does it always in behalf of the other.
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and giving them a Commission, together with instructions for the Execution of it. He would have them fully acquainted with the Nature and Extent of their Office;
and giving them a Commission, together with instructions for the Execution of it. He would have them Fully acquainted with the Nature and Extent of their Office;
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Supposing (I conceive) that upon such an Undertaking, the more learned his Ministers were, they would prove never the less faithful. And thus having fitted them,
Supposing (I conceive) that upon such an Undertaking, the more learned his Ministers were, they would prove never the less faithful. And thus having fitted them,
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and no less hard even to discern some of them, possibly being under Sheeps cloathing; and so by the advantage of that dress, sooner felt, than discovered:
and no less hard even to discern Some of them, possibly being under Sheep clothing; and so by the advantage of that dress, sooner felt, than discovered:
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Innocence is the best caution, and we may unite the expression, to be wise as a Serpent, is to be harmless as a Dove. Innocence is like polish'd Armour; it adorns, and it defends.
Innocence is the best caution, and we may unite the expression, to be wise as a Serpent, is to be harmless as a Dove. Innocence is like polished Armour; it adorns, and it defends.
In summ, he tells them, that the opposition, they should meet with, was the greatest imaginable, from the 16. to the 26. v. but in the ensuing verses he promises them an equal proportion of assistance;
In sum, he tells them, that the opposition, they should meet with, was the greatest imaginable, from the 16. to the 26. v. but in the ensuing Verses he promises them an equal proportion of assistance;
and, as if it were not an Argument of force enough to out-weigh the fore-mentioned discouragements, he casts into the Balance, the promise of a Reward to such as should Execute,
and, as if it were not an Argument of force enough to outweigh the forementioned discouragements, he Cast into the Balance, the promise of a Reward to such as should Execute,
The Reward in the former verse, Whosoever shall confess me before men, &c. the punishment in this, But whosoever shall deny, &c. As if by way of preoccupation he should have said, Well:
The Reward in the former verse, Whosoever shall confess me before men, etc. the punishment in this, But whosoever shall deny, etc. As if by Way of preoccupation he should have said, Well:
and peculiarly to that in the 8. Mark 38. Whosoever therefore shall be ashamed of me and my words, in this adulterous and sinful generation, of him also shall the Son of man be ashamed,
and peculiarly to that in the 8. Mark 38. Whosoever Therefore shall be ashamed of me and my words, in this adulterous and sinful generation, of him also shall the Son of man be ashamed,
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1. What is here in the Text called a denying of Christ, is there termed a being ashamed of him, that is, in those words the Cause is expressed, and here the Effect:
1. What is Here in the Text called a denying of christ, is there termed a being ashamed of him, that is, in those words the Cause is expressed, and Here the Effect:
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The Term Adulterous I conceive may chiefly relate to the Jews, who being nationally espoused to God by Covenant, every sin of theirs was in a peculiar manner spiritual Adultery.
The Term Adulterous I conceive may chiefly relate to the jews, who being nationally espoused to God by Covenant, every since of theirs was in a peculiar manner spiritual Adultery.
But before I enter upon these, I must briefly premise this, that, though the Text and the Doctrine run peremptory and absolute, Whosoever denies Christ, shall assuredly be denied by him :
But before I enter upon these, I must briefly premise this, that, though the Text and the Doctrine run peremptory and absolute, Whosoever Denies christ, shall assuredly be denied by him:
yet still there is a tacit condition in the words supposed, unless repentance intervene. For this and many other Scriptures, though as to their formal terms they are Absolute,
yet still there is a tacit condition in the words supposed, unless Repentance intervene. For this and many other Scriptures, though as to their formal terms they Are Absolute,
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those are the proper Scene in which we act our confessions or denials of him. Accordingly therefore all ways of denying Christ I shall comprise under these three.
those Are the proper Scene in which we act our confessions or denials of him. Accordingly Therefore all ways of denying christ I shall comprise under these three.
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if it is revealed by God, and we are certain of the Revelation. These two supposed, these disputes must needs arise only from curiosity and singularity:
if it is revealed by God, and we Are certain of the Revelation. These two supposed, these disputes must needs arise only from curiosity and singularity:
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But some will further demand in behalf of these men, whether such as assent to every word in Scripture, (for so will those that deny the natural Deity of Christ and the Spirit) can be yet said in Doctrinals to deny Christ? to this I answer,
But Some will further demand in behalf of these men, whither such as assent to every word in Scripture, (for so will those that deny the natural Deity of christ and the Spirit) can be yet said in Doctrinals to deny christ? to this I answer,
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We will propose the question, Whether those who hold the Fundamentals of Faith, may deny Christ damnably, in respect of those superstructures and consequences that arise from them? I answer in brief, by fundamental truths are understood, 1. Either such, without the belief of which we cannot be saved;
We will propose the question, Whither those who hold the Fundamentals of Faith, may deny christ damnably, in respect of those superstructures and consequences that arise from them? I answer in brief, by fundamental truths Are understood, 1. Either such, without the belief of which we cannot be saved;
Now our words are the interpreters of our hearts, the transcripts of the judgment, with some further addition of good or evil. He that interprets usually enlarges.
Now our words Are the Interpreters of our hearts, the transcripts of the judgement, with Some further addition of good or evil. He that interprets usually enlarges.
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Thus the Jews and the Pharisees denyed Christ. We know that this man is a sinner, John 9.24. and a deceiver, Mat. 27.63. and he casts out devils by the prince of the devils, Mat. 2.24.
Thus the jews and the Pharisees denied christ. We know that this man is a sinner, John 9.24. and a deceiver, Mathew 27.63. and he Cast out Devils by the Prince of the Devils, Mathew 2.24.
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and the cry of their great ones? If Godly, why do they wallow and steep in all the carnalities of the world, under pretence of Christian liberty? Why do they make Religion ridiculous by pretending to Prophecy,
and the cry of their great ones? If Godly, why do they wallow and steep in all the Carnalities of the world, under pretence of Christian liberty? Why do they make Religion ridiculous by pretending to Prophecy,
& the pluralities preached against, and retained, and the Arbitrary Government of many? When such men Preach of self-denial and humility, I cannot but think of Seneca, who praised Poverty,
& the pluralities preached against, and retained, and the Arbitrary Government of many? When such men Preach of self-denial and humility, I cannot but think of Senecca, who praised Poverty,
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But it is an easie matter to commend patience, when there is no danger of any trial, to extol humility in the midst of honours, to begin a Fast after Dinner. But O how Christ will deal with such persons when he shall draw forth all their Actions bare and stript from this deceiving veil of their heavenly speeches!
But it is an easy matter to commend patience, when there is no danger of any trial, to extol humility in the midst of honours, to begin a Fast After Dinner. But O how christ will deal with such Persons when he shall draw forth all their Actions bore and stripped from this deceiving veil of their heavenly Speeches!
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Answer 1. I conceive, if the words are taken as they were particularly and personally directed to the Apostles upon the occasion of their mission to preach the Gospel,
Answer 1. I conceive, if the words Are taken as they were particularly and personally directed to the Apostles upon the occasion of their mission to preach the Gospel,
and the reason to prove, that this was then Principally intended, is this; Because this was the truth in those days chiefly opposed, and most disbelieved;
and the reason to prove, that this was then Principally intended, is this; Because this was the truth in those days chiefly opposed, and most disbelieved;
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and accepted men upon the bare acknowledgment of this, and Baptism was administred to such as did but profess this, Act. 8.37, 38. And indeed as this one Aphorism, Iesus Christ is the Son of God, is vertually and eminently the whole Gospel;
and accepted men upon the bore acknowledgment of this, and Baptism was administered to such as did but profess this, Act. 8.37, 38. And indeed as this one Aphorism, Iesus christ is the Son of God, is virtually and eminently the Whole Gospel;
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For he that acknowledges Christ to be the Son of God, by the same does consequentially acknowledge that he is to be believed and obeyed, in whatsoever he does enjoyn and deliver to the Sons of men:
For he that acknowledges christ to be the Son of God, by the same does consequentially acknowledge that he is to be believed and obeyed, in whatsoever he does enjoin and deliver to the Sons of men:
As for the manner of our denying the Deity of Christ here prohibited, I conceive, it was by words and oral expressions verbally to deny, and dis-acknowledge it:
As for the manner of our denying the Deity of christ Here prohibited, I conceive, it was by words and oral expressions verbally to deny, and disacknowledge it:
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for a denial in judgment and practice, as such, is not always before men. 2. Because it was such a denial or confession of him as would appear in Preaching:
for a denial in judgement and practice, as such, is not always before men. 2. Because it was such a denial or Confessi of him as would appear in Preaching:
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and to all persons, though delivered only upon a particular occasion to the Apostles (as I suppose they are to be understood) so I think they comprehend all the three ways mentioned of confessing or denying Christ:
and to all Persons, though Delivered only upon a particular occasion to the Apostles (as I suppose they Are to be understood) so I think they comprehend all the three ways mentioned of confessing or denying christ:
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and that 1. Because by this he is most honoured or dishonoured. 2. Because without this the other two cannot save. 3. Because those who are ready enough to confess him both in judgment and profession, are for the most part very prone to deny him shamefully in their doings.
and that 1. Because by this he is most honoured or dishonoured. 2. Because without this the other two cannot save. 3. Because those who Are ready enough to confess him both in judgement and profession, Are for the most part very prove to deny him shamefully in their doings.
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The Heathens derided the Christians, that still they required and pressed belief, and well they might (say they) since the Articles of their Religion are so absurd, that upon Principles of Science they can never win assent.
The heathens derided the Christians, that still they required and pressed belief, and well they might (say they) since the Articles of their Religion Are so absurd, that upon Principles of Science they can never win assent.
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It is easie to draw it forth and demonstrate, how upon this score the chief Heresies, that now are said to trouble the Church, do oppose and deny the most important truths in Divinity.
It is easy to draw it forth and demonstrate, how upon this score the chief Heresies, that now Are said to trouble the Church, do oppose and deny the most important truths in Divinity.
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What, (saies he) can the same person be God and man? the Creature and the Creator? can we ascribe such attributes to the same thing, whereof one implies a Negation and a contradiction of the other? can he be also Finite and Infinite,
What, (Says he) can the same person be God and man? the Creature and the Creator? can we ascribe such attributes to the same thing, whereof one Implies a Negation and a contradiction of the other? can he be also Finite and Infinite,
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than Divinity? If we say that he must have been God, because he was to mediate between us and God, by the same reason they will reply, we should need a Mediator between us and Christ, who is equally God, equally offended.
than Divinity? If we say that he must have been God, Because he was to mediate between us and God, by the same reason they will reply, we should need a Mediator between us and christ, who is equally God, equally offended.
and what is it else to require and need no satisfaction, than for one to satisfie himself? Next comes in the Denyer of the Decrees and Free-grace of God.
and what is it Else to require and need no satisfaction, than for one to satisfy himself? Next comes in the Denier of the Decrees and Free grace of God.
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or place two contradictories in the same Will? and make the Will of his Purpose and Intention run counter to the Will of his Approbation? Hear another concerning the Scripture and Justification.
or place two contradictories in the same Will? and make the Will of his Purpose and Intention run counter to the Will of his Approbation? Hear Another Concerning the Scripture and Justification.
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or not? if not, (as we must say) is this to be Justified to have that accounted yours, that is not yours? But again, did you ever hear of any man made rich or wise by imputation? why then Righteous or Just? Now these seeming Paradoxes, attending Gospel truths, cause men of weak, prejudiced intellectuals to deny them,
or not? if not, (as we must say) is this to be Justified to have that accounted yours, that is not yours? But again, did you ever hear of any man made rich or wise by imputation? why then Righteous or Just? Now these seeming Paradoxes, attending Gospel truths, cause men of weak, prejudiced intellectuals to deny them,
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2. The Second thing causing men to deny the truths of Christ, is their Unprofitableness. And no wonder, if here men forsake the truth, and assert interest.
2. The Second thing causing men to deny the truths of christ, is their Unprofitableness. And no wonder, if Here men forsake the truth, and assert Interest.
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or satisfie his hunger with a Notion? Did ever any one live upon Propositions? The testimony of Brutus concerning Vertue, is the apprehension of most concerning Truth:
or satisfy his hunger with a Notion? Did ever any one live upon Propositions? The testimony of Brutus Concerning Virtue, is the apprehension of most Concerning Truth:
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the reason was implied in his condition, he was Captain of the Host, and therefore he thought it reason good to bow to Rimmon, rather than indanger his place: better Bow than Break.
the reason was implied in his condition, he was Captain of the Host, and Therefore he Thought it reason good to bow to Rimmon, rather than endanger his place: better Bow than Break.
How Christ is made to truckle under the world, and how his truths are denied and shuffled with for profit and pelf, the clearest proof would be by Induction and Example.
How christ is made to truckle under the world, and how his truths Are denied and shuffled with for profit and pelf, the Clearest proof would be by Induction and Exampl.
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We know their usage was such, as Christ foretold, he sent them to Wolves, and the common course then was Christianos ad Leones. For a man to give his name to Christianity in those days, was to list himself a Martyr,
We know their usage was such, as christ foretold, he sent them to Wolves, and the Common course then was Christians and Leones. For a man to give his name to Christianity in those days, was to list himself a Martyr,
Neither was it a single death only that then attended this profession, but the terrour and sharpness of it was redoubled in the manner and circumstance.
Neither was it a single death only that then attended this profession, but the terror and sharpness of it was redoubled in the manner and circumstance.
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Wit and Malice conspired to find out such tortures, such deaths, and those of such incredible anguish, that only the manner of dying was the punishment, Death it self the deliverance.
Wit and Malice conspired to find out such tortures, such death's, and those of such incredible anguish, that only the manner of dying was the punishment, Death it self the deliverance.
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To be a Martyr signifies only to witness the truth of Christ, but the witnessing of the truth was then so generally attended with this Event, that Martyrdom now signifies not only to witness, but to witness by death.
To be a Martyr signifies only to witness the truth of christ, but the witnessing of the truth was then so generally attended with this Event, that Martyrdom now signifies not only to witness, but to witness by death.
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The word besides its own signification importing their practice. And since Christians have been freed from Heathens, Christians themselves have turned persecutors.
The word beside its own signification importing their practice. And since Christians have been freed from heathens, Christians themselves have turned persecutors.
Now, when Christ and truth are upon these terms, that men cannot confess him, but upon pain of death, the reason of their Apostacy and Denial is clear, men will be wise and leave Truth and Misery to such as love it, they are resolved to be Cunning, let others run the hazard of being Sincere.
Now, when christ and truth Are upon these terms, that men cannot confess him, but upon pain of death, the reason of their Apostasy and Denial is clear, men will be wise and leave Truth and Misery to such as love it, they Are resolved to be Cunning, let Others run the hazard of being Sincere.
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3. We proceed now to the Third thing, which is to shew, how farr a man may consult his safety, &c. This he may do two ways. 1. By withdrawing his Person.
3. We proceed now to the Third thing, which is to show, how Far a man may consult his safety, etc. This he may do two ways. 1. By withdrawing his Person.
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Martyrdom is an Heroick act of Faith. An Atchievement beyond an Ordinary pitch of it: to you, says the Spirit, it is given to suffer, Phil. 1.29. It is a peculiar additional gift:
Martyrdom is an Heroic act of Faith. an Achievement beyond an Ordinary pitch of it: to you, Says the Spirit, it is given to suffer, Philip 1.29. It is a peculiar additional gift:
Whereas, if he would dispense with his conscience, and deny his Lord, or swallow down two or three Contradictory oaths, he should neither fear the one,
Whereas, if he would dispense with his conscience, and deny his Lord, or swallow down two or three Contradictory Oaths, he should neither Fear the one,
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But now, to shew when it is our duty, and when unlawfull to take these courses, by some general rule of a perpetual, never-failing truth, none ever would yet presume:
But now, to show when it is our duty, and when unlawful to take these courses, by Some general Rule of a perpetual, never-failing truth, none ever would yet presume:
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For, as Aristotle says, we are not to expect Demonstrations in Ethicks, or Politicks, nor to build certain rules upon the contingency of humane Actions :
For, as Aristotle Says, we Are not to expect Demonstrations in Ethics, or Politics, nor to built certain rules upon the contingency of humane Actions:
So, in as much as our flying from persecution, our confessing, or concealing persecuted Truths, vary and change their very nature, according to different circumstances of time, place,
So, in as much as our flying from persecution, our confessing, or concealing persecuted Truths, vary and change their very nature, according to different Circumstances of time, place,
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And were it put to my choice, I think I should chuse rather with spitting and scorn to be tumbled into the dust in blood, bearing witness to any known Truth of our dear Lord,
And were it put to my choice, I think I should choose rather with spitting and scorn to be tumbled into the dust in blood, bearing witness to any known Truth of our dear Lord,
And here we will consider: 1. The Action it self, He will deny them. 2. The Circumstance of the Action, He will deny them before his Father, and the holy Angels. 1. Concerning the first:
And Here we will Consider: 1. The Actium it self, He will deny them. 2. The Circumstance of the Actium, He will deny them before his Father, and the holy Angels. 1. Concerning the First:
if there was so much dread in his looks when he stood as Prisoner, how much greater will it be when he sits as a Judge? If it was so fearfull when he looked his Denier into Repentance, what will it be when he shall look him into Destruction? Believe it,
if there was so much dread in his looks when he stood as Prisoner, how much greater will it be when he sits as a Judge? If it was so fearful when he looked his Denier into Repentance, what will it be when he shall look him into Destruction? Believe it,
when we shall hear an Accusation from an Advocate, our Eternal doom from our Intercessour, it will convince us that a Denial of Christ is something more than a few transitory words:
when we shall hear an Accusation from an Advocate, our Eternal doom from our Intercessor, it will convince us that a Denial of christ is something more than a few transitory words:
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What trembling, what outcries, what astonishment will there be upon the pronouncing this sentence! Every word will come upon the sinner like an Arrow striking through his reins;
What trembling, what Outcries, what astonishment will there be upon the pronouncing this sentence! Every word will come upon the sinner like an Arrow striking through his reins;
unless we can imagine, that those, whom Mercy has condemned, Justice will absolve. 2. For the Circumstance, He will deny us before his Father, and the holy Angels.
unless we can imagine, that those, whom Mercy has condemned, justice will absolve. 2. For the Circumstance, He will deny us before his Father, and the holy Angels.
You may now spare that distinction of Scandalous Ministers, when it is even made Scandalous to be a Minister. And as for their discouragement, in the Courts of the Law, I shall onely note This, that for these many years last past, it has been the constant observation of all, That if a Minister had a Cause depending in the Court, it was ten to one but it went against him.
You may now spare that distinction of Scandalous Ministers, when it is even made Scandalous to be a Minister. And as for their discouragement, in the Courts of the Law, I shall only note This, that for these many Years last past, it has been the constant observation of all, That if a Minister had a Cause depending in the Court, it was ten to one but it went against him.
but if it be thus used to undermine Christ in his Servants, beware that such Judgments passed upon them, doe not fetch down God's Judgments upon the Land;
but if it be thus used to undermine christ in his Servants, beware that such Judgments passed upon them, do not fetch down God's Judgments upon the Land;
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as it is easie to prognosticate from those many worthy Petitions preferred against them, for which the well-afficted Petitioners will one day receive but small Thanks from the Court of Heaven. But however their Causes speed in your Tribunals, know that Christ himself will recognize them at a greater.
as it is easy to prognosticate from those many worthy Petitions preferred against them, for which the well-afflicted Petitioners will one day receive but small Thanks from the Court of Heaven. But however their Causes speed in your Tribunals, know that christ himself will recognise them At a greater.
whose infamy is not so great, but it is sometimes less than his peril. A Coward does not alwaies scape with disgrace, but sometimes also he loses his life:
whose infamy is not so great, but it is sometime less than his peril. A Coward does not always escape with disgrace, but sometime also he loses his life:
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or rather Infamous, for two things; Usurpation of Government, and Innovation of Religion. 'Tis confessed, the former is expresly said to have been from God;
or rather Infamous, for two things; Usurpation of Government, and Innovation of Religion. It's confessed, the former is expressly said to have been from God;
And therefore the advancement and Sceptre of Ieroboam was in that sence only the work of God, in which it is said, Amos 3.6. That there is no evil in the City which the Lord has not done.
And Therefore the advancement and Sceptre of Jeroboam was in that sense only the work of God, in which it is said, Amos 3.6. That there is no evil in the city which the Lord has not done.
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Whereupon the King took counsel, and made two Calves of Gold, and said unto them, It is too much for you to go up to Ierusalem, behold thy Gods, O Israel.
Whereupon the King took counsel, and made two Calves of Gold, and said unto them, It is too much for you to go up to Ierusalem, behold thy God's, Oh Israel.
and therefore strictly enjoyn, that none henceforth presume to repair to the Temple at Jerusalem, especially since God is not tyed to any place or form of Worship;
and Therefore strictly enjoin, that none henceforth presume to repair to the Temple At Jerusalem, especially since God is not tied to any place or from of Worship;
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therefore both for the ease of the people, as well as for the advancement of Religion, we require and command, that all henceforth forbear going up to Jerusalem.
Therefore both for the ease of the people, as well as for the advancement of Religion, we require and command, that all henceforth forbear going up to Jerusalem.
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Questionless these, and such other Reasons the Impostor used to insinuate his devout Idolatry. And thus the Calves were set up, to which Oxen must be sacrificed;
Questionless these, and such other Reasons the Impostor used to insinuate his devout Idolatry. And thus the Calves were Set up, to which Oxen must be sacrificed;
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But Ieroboam rested not here, but while he was busie in his work, and a Prophet immediately sent by God, declares against his Idolatry, he endeavours to seize upon, and commit him;
But Jeroboam rested not Here, but while he was busy in his work, and a Prophet immediately sent by God, declares against his Idolatry, he endeavours to seize upon, and commit him;
But it was a natural transition, and no ways wonderfull to see him, who stood affronting God with false Incense in the right hand, persecuting with the left,
But it was a natural transition, and no ways wonderful to see him, who stood affronting God with false Incense in the right hand, persecuting with the left,
Now, if we lay all these things together, and consider the parts, rise, and degrees of his sin, we shall find, that it was not for nothing, that the Spirit of God,
Now, if we lay all these things together, and Consider the parts, rise, and Degrees of his since, we shall find, that it was not for nothing, that the Spirit of God,
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for it represents him, first incroaching upon the Civil Government, thence changeing that of the Church, debasing the Office, that God had made sacred;
for it represents him, First encroaching upon the Civil Government, thence changing that of the Church, debasing the Office, that God had made sacred;
Hence nothing so frequent, as for the Spirit of God to express wicked, irreligious Kings, by comparing them to Ahab or Ieroboam. It being usual to make the first and most eminent in any kind, not only the Standard for Comparison,
Hence nothing so frequent, as for the Spirit of God to express wicked, irreligious Kings, by comparing them to Ahab or Jeroboam. It being usual to make the First and most eminent in any kind, not only the Standard for Comparison,
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And as Dionysius Vossius observes in his Notes upon Moses Maimonides, the first way that was used, long before Temples were either built, or thought lawfull.
And as Dionysius Voss observes in his Notes upon Moses Maimonides, the First Way that was used, long before Temples were either built, or Thought lawful.
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as absolutely and always unlawfull in it self, but only after the Temple was built, and that God had professed to put his Name in that place, and no other:
as absolutely and always unlawful in it self, but only After the Temple was built, and that God had professed to put his Name in that place, and no other:
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Therefore, what was lawfull in the practice of Samuel and Solomon before the Temple was in being, was now detestable in Ieroboam, since it was constituted by God the only place for his worship.
Therefore, what was lawful in the practice of Samuel and Solomon before the Temple was in being, was now detestable in Jeroboam, since it was constituted by God the only place for his worship.
Because the Apostles and Primitive Christians preached in houses, and had only private Meetings, in regard they were under Persecution, and had no Churches;
Because the Apostles and Primitive Christians preached in houses, and had only private Meetings, in regard they were under Persecution, and had no Churches;
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The Hebrew word which we render to Consecrate, signifies to fill the hand, which indeed imports the manner of Consecration, which was done by filling the hand:
The Hebrew word which we render to Consecrate, signifies to fill the hand, which indeed imports the manner of Consecration, which was done by filling the hand:
As our Ordination in the Christian Church, is said to have been heretofore transacted by the Bishop's delivering of the Bible into the hands of him that was to be ordained, whereby he received power Ministerially to dispense the mysteries contained in it,
As our Ordination in the Christian Church, is said to have been heretofore transacted by the Bishop's delivering of the bible into the hands of him that was to be ordained, whereby he received power Ministerially to dispense the Mysteres contained in it,
It is abundantly evinced from all Records both of Divine and Prophane History, in which he that runs, may read the ruine of the State in the destruction of the Church;
It is abundantly evinced from all Records both of Divine and Profane History, in which he that runs, may read the ruin of the State in the destruction of the Church;
therefore to render things honest also practicable: they must be first represented desirable; which cannot be but by Proposing honesty cloathed with pleasure;
Therefore to render things honest also practicable: they must be First represented desirable; which cannot be but by Proposing honesty clothed with pleasure;
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Now therefore, that which proposes the greatest and most sutable rewards to obedience, and the greatest terrors and punishments to disobedience, doubtless is the most likely to enforce one, and prevent the other.
Now Therefore, that which proposes the greatest and most suitable rewards to Obedience, and the greatest terrors and punishments to disobedience, doubtless is the most likely to enforce one, and prevent the other.
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I say these two things, eternal happiness and eternal misery, meeting with a perswasion that the Soul is immortal, are, without controversie, of all others, the first, the most desirable,
I say these two things, Eternal happiness and Eternal misery, meeting with a persuasion that the Soul is immortal, Are, without controversy, of all Others, the First, the most desirable,
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Were it not for these, Civil government were not able to stand before the prevailing swing of corrupt nature, which would know no Honesty but Advantage, no duty but in Pleasure,
Were it not for these, Civil government were not able to stand before the prevailing swing of corrupt nature, which would know no Honesty but Advantage, no duty but in Pleasure,
what humane laws could hinder him, which he knows cannot inflict any penalty, where they can make no discovery? But Religion assures him, that no sin,
what humane laws could hinder him, which he knows cannot inflict any penalty, where they can make no discovery? But Religion assures him, that no since,
where would be the terror of the magistrate, who can neither threaten or inflict any more? Hence an old Malefactor in his Execution, at the Gallows made no other confession but this, That he had very jocundly passed over his life in such courses,
where would be the terror of the magistrate, who can neither threaten or inflict any more? Hence an old Malefactor in his Execution, At the Gallows made no other Confessi but this, That he had very jocundly passed over his life in such courses,
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but, because it was their office to dispence Religion, they were diffused over all the Tribes, that they might be continually preaching to the rest, their duty to God;
but, Because it was their office to dispense Religion, they were diffused over all the Tribes, that they might be continually preaching to the rest, their duty to God;
Yea, so near is the connexion between the Civil state, and Religious, that heretofore, if you look upon well regulated, civilized, heathen Nations, you will find the Government and the Priesthood united in the same person:
Yea, so near is the connexion between the Civil state, and Religious, that heretofore, if you look upon well regulated, civilized, heathen nations, you will find the Government and the Priesthood united in the same person:
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when he took the Kingly government upon himself, by his own choice, seconded by Divine institution, vested the Priesthood in his brother Aaron, both whose concernments were so coupled, that if Nature had not,
when he took the Kingly government upon himself, by his own choice, seconded by Divine Institution, vested the Priesthood in his brother Aaron, both whose concernments were so coupled, that if Nature had not,
or with the happy or miserable state of the Soul after death; and therefore this avails little to procure obedience, and consequently to advance Government. I answer by confession:
or with the happy or miserable state of the Soul After death; and Therefore this avails little to procure Obedience, and consequently to advance Government. I answer by Confessi:
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but the Unprepossessed on the one hand, and the well-disposed on the other, who both together make much the major part of the world, are very apt to be affected with a due fear of these things:
but the Unprepossessed on the one hand, and the well-disposed on the other, who both together make much the Major part of the world, Are very apt to be affected with a due Fear of these things:
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And Religion accommodating it self to the Generality, though not to every particular temper, sufficiently secures Government, in as much as that stands or falls according to the Behaviour of the multitude.
And Religion accommodating it self to the Generality, though not to every particular temper, sufficiently secures Government, in as much as that Stands or falls according to the Behaviour of the multitude.
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Wherefore, having proved the dependence of Government upon Religion, I shall now demonstrate, That the safety of Government depends upon the Truth of Religion.
Wherefore, having proved the dependence of Government upon Religion, I shall now demonstrate, That the safety of Government depends upon the Truth of Religion.
and so much as any Religion has of Falsity, it loses of Strength and Existence. Falsity gains Authority only from Ignorance, and therefore is in danger to be known;
and so much as any Religion has of Falsity, it loses of Strength and Existence. Falsity gains authority only from Ignorance, and Therefore is in danger to be known;
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And men will then not only cast off Obedience to the Civil Magistrate, but they will do it with disdain and rage, that they have been deceived so long,
And men will then not only cast off obedience to the Civil Magistrate, but they will do it with disdain and rage, that they have been deceived so long,
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'Tis not to be doubted, but the absurdity of Ieroboam 's Calves, made many Israelites turn subjects to Rehoboam 's Government, that they might be Proselytes to his Religion.
It's not to be doubted, but the absurdity of Jeroboam is Calves, made many Israelites turn subject's to Rehoboam is Government, that they might be Proselytes to his Religion.
But you will say, What Government more sure and absolute than the Turkish, and yet what Religion more false? Therefore certainly Government may stand sure and strong, be the Religion professed never so absurd.
But you will say, What Government more sure and absolute than the Turkish, and yet what Religion more false? Therefore Certainly Government may stand sure and strong, be the Religion professed never so absurd.
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as we see, it happens in the Turks, the best part of whose Policy, supposing the absurdity of their Religion, is this, That they prohibit Schools of Learning;
as we see, it happens in the Turks, the best part of whose Policy, supposing the absurdity of their Religion, is this, That they prohibit Schools of Learning;
And who knows, but as there are vicissitudes in the Government, so there may happen the same also in the temper of a Nation? If this should come to pass, where would be their Religion? And then let every one judge,
And who knows, but as there Are vicissitudes in the Government, so there may happen the same also in the temper of a nation? If this should come to pass, where would be their Religion? And then let every one judge,
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for Mahomet, having promised to come and visit his Followers, and translate them to Paradise after a thousand years, this being expired, many of the Persians began to doubt and smell the cheat, till the Mufti or Chief Priest told them, that it was a mistake in the figure,
for Mahomet, having promised to come and visit his Followers, and translate them to Paradise After a thousand Years, this being expired, many of the Persians began to doubt and smell the cheat, till the Mufti or Chief Priest told them, that it was a mistake in the figure,
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Hence Machiavel himself, in his Animadversions upon Livy, makes it appear, That the Weakness of Italy, which was once so strong, was caused by the corrupt practices of the Papacy, in depraving,
Hence Machiavel himself, in his Animadversions upon Livy, makes it appear, That the Weakness of Italy, which was once so strong, was caused by the corrupt practices of the Papacy, in depraving,
and misusieng Religion to that purpose, which he, though himself a Papist, says, could not have hapned, had the Christian Religion been kept in its first, and native simplicity.
and misusieng Religion to that purpose, which he, though himself a Papist, Says, could not have happened, had the Christian Religion been kept in its First, and native simplicity.
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1. If Government depends upon Religion, then this shews the pestilential design of those that attempt to disjoyn the Civil and Ecclesiastical Interests, setting the latter wholly out of the Tuition of the former.
1. If Government depends upon Religion, then this shows the pestilential Design of those that attempt to disjoin the Civil and Ecclesiastical Interests, setting the latter wholly out of the Tuition of the former.
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The Ministery will be one day found according to Christ's word, the salt of the earth, the onely thing that keeps Societies of men from stench and corruption.
The Ministry will be one day found according to Christ's word, the salt of the earth, the only thing that keeps Societies of men from stench and corruption.
as it is in a Building, where the upper part is supported by the lower; the Church resembling the foundation, which indeed is the lowest part, but the most considerable.
as it is in a Building, where the upper part is supported by the lower; the Church resembling the Foundation, which indeed is the lowest part, but the most considerable.
when the Priest perswaded them, that whosoever dyed in that Expedition was a Martyr? Those that will not be convinced what a help this is to the Magistracy, would find how considerable it is,
when the Priest persuaded them, that whosoever died in that Expedition was a Martyr? Those that will not be convinced what a help this is to the Magistracy, would find how considerable it is,
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and the Minister steps in, and tells me, that I offend God, and ruin my soul if I obey that command, it's easie to see a greater force in this persuasion from the advantage of its ground.
and the Minister steps in, and tells me, that I offend God, and ruin my soul if I obey that command, it's easy to see a greater force in this persuasion from the advantage of its ground.
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For I have read heretofore of some, that having conceived an irreconcilable hatred of the Civil Magistrate, prevailed with men so far, that they went to resist him even out of conscience,
For I have read heretofore of Some, that having conceived an irreconcilable hatred of the Civil Magistrate, prevailed with men so Far, that they went to resist him even out of conscience,
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2. If the safety of Government is founded upon the truth of Religion, then this shews the danger of any thing that may make even the true Religion suspected to be false.
2. If the safety of Government is founded upon the truth of Religion, then this shows the danger of any thing that may make even the true Religion suspected to be false.
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In the first of Queen Mary, the Protestant Religion was persecuted with Fire and Faggot, by Law and publick counsell of the same persons, who had so lately established it.
In the First of Queen Marry, the Protestant Religion was persecuted with Fire and Faggot, by Law and public counsel of the same Persons, who had so lately established it.
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Upon the coming in of Queen Elizabeth, Religion was changed again, and within a few daies the publick Council of the Nation made it death for a Priest to convert any man to that Religion, which before with so much eagerness of Zeal had been restored.
Upon the coming in of Queen Elizabeth, Religion was changed again, and within a few days the public Council of the nation made it death for a Priest to convert any man to that Religion, which before with so much eagerness of Zeal had been restored.
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So that it is observed by an Author, that in the space of twelve years there were four changes about Religion made in England, and that by the publick Council and Authority of the Realm, which were more than were made by any Christian state throughout the world,
So that it is observed by an Author, that in the Molle of twelve Years there were four changes about Religion made in England, and that by the public Council and authority of the Realm, which were more than were made by any Christian state throughout the world,
Nor, though we may satisfie our own consciences in what we profess, be able to repell and clear off the objections of the rational world about us, which not being interested in our changes as we are, will not judge of them as we judge:
Nor, though we may satisfy our own Consciences in what we profess, be able to repel and clear off the objections of the rational world about us, which not being interested in our changes as we Are, will not judge of them as we judge:
against which New Lights, suddain Impulses of the Spirit, Extraordinary Calls, will be but weak arguments to prove any thing but the madness of those that use them,
against which New Lights, sudden Impulses of the Spirit, Extraordinary Calls, will be but weak Arguments to prove any thing but the madness of those that use them,
in the handling of this I shall shew, 1. How the Dispensers of Religion, the Ministers of the word, are embased or rendred vile. 2. How the Embasing or Vilifying them is a means to destroy Religion.
in the handling of this I shall show, 1. How the Dispensers of Religion, the Ministers of the word, Are embased or rendered vile. 2. How the Embasing or Vilifying them is a means to destroy Religion.
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It is strange since the Priests Office heretofore was always Splendid, and almost Regal, that it is now looked upon as a piece of Religion, to make it low and sordid.
It is strange since the Priests Office heretofore was always Splendid, and almost Regal, that it is now looked upon as a piece of Religion, to make it low and sordid.
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though we translate it Priest of On, Gen. 41.45. and Priest of Midian, Exod. 3.1. and as it is with the people so with the Priest, Esa. 24.2. Iunius and Tremellius render all these places, not by Sacerdos, Priest;
though we translate it Priest of On, Gen. 41.45. and Priest of Midian, Exod 3.1. and as it is with the people so with the Priest, Isaiah 24.2. Iunius and Tremellius render all these places, not by Sacerdos, Priest;
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NONLATINALPHABET was the Title of the Christian Caesars, correspondent to the Latine Augustus, and it is derived from the same word that NONLATINALPHABET, cultus, res sacra, or sacrificium. And it is usual in our Language to make Sacred, an Epithete to Majesty: there was a certain Royalty in things Sacred.
was the Title of the Christian Caesars, correspondent to the Latin Augustus, and it is derived from the same word that, cultus, Rest sacra, or Sacrificium. And it is usual in our Language to make Sacred, an Epithet to Majesty: there was a certain Royalty in things Sacred.
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Hence the Apostle, who I think was no Enemy to the simplicity of the Gospel, speaks of a Royal Priesthood, 1 Pet. 2.9. which shews at least, that there is no contradiction or impiety in those terms.
Hence the Apostle, who I think was no Enemy to the simplicity of the Gospel, speaks of a Royal Priesthood, 1 Pet. 2.9. which shows At least, that there is no contradiction or impiety in those terms.
And we know that such Rule and Dignity belonged at first to the Masters of Families, that they had jus vitae & necis, jurisdiction and power of Life and Death in their own Family;
And we know that such Rule and Dignity belonged At First to the Masters of Families, that they had jus vitae & necis, jurisdiction and power of Life and Death in their own Family;
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Kings and Priests are still mentioned together. Lamen. 2.6. The Lord hath despised in the indignation of his Anger, the King and the Priest. Hosea 5.2. Hear O Priests, and give ear O house of the King. Deut. 17.12.
Kings and Priests Are still mentioned together. Lamen. 2.6. The Lord hath despised in the Indignation of his Anger, the King and the Priest. Hosea 5.2. Hear Oh Priests, and give ear Oh house of the King. Deuteronomy 17.12.
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or that he was sent to Reform the Church, and might therefore lawfully vilifie the Priesthood, and all Sacred Orders; but in the 5th. v. he makes an excuse, and that from Ignorance, the only thing that could take away the fault;
or that he was sent to Reform the Church, and might Therefore lawfully vilify the Priesthood, and all Sacred Order; but in the 5th. v. he makes an excuse, and that from Ignorance, the only thing that could take away the fault;
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To Holy Writ we might add the Testimony of Iosephus of next Authority to it in things concerning the Jews, who in sundry places of his History, sets forth the Dignity of the Priests,
To Holy Writ we might add the Testimony of Iosephus of next authority to it in things Concerning the jews, who in sundry places of his History, sets forth the Dignity of the Priests,
Tum Sacerdotibus creandis animum adjecit, quanquàm ipse plurima sacra obibat, but when he made Priests, he gave them a dignity almost the same with himself.
Tum Sacerdotibus creandis animum adjecit, quanquàm ipse Many sacra obibat, but when he made Priests, he gave them a dignity almost the same with himself.
Hence Iuvenal in his 2. Sat. mentions the Priesthood of Mars, as one of the most honourable places in Rome. And Iul. Caesar, who was chosen Priest in his private Condition, thought it not below him to continue the same Office when he was Created absolute Governour of Rome under the name of Perpetual Dictator.
Hence Juvenal in his 2. Sat. mentions the Priesthood of Mars, as one of the most honourable places in Room. And July Caesar, who was chosen Priest in his private Condition, Thought it not below him to continue the same Office when he was Created absolute Governor of Room under the name of Perpetual Dictator.
Add to these the practice of the Gauls mentioned by Caesar in his 6. Book de Bello Gallico, where he says of the Druides, who where their Priests, that they did judge de omnibus ferè controversiis publicis privatisque.
Add to these the practice of the Gauls mentioned by Caesar in his 6. Book de Bello Gallico, where he Says of the Druids, who where their Priests, that they did judge de omnibus ferè controversiis publicis privatisque.
It was so, indeed, by the malice and persecution of the Heathen Princes, but what does this argue or inferr for a low, dejected Ministery in a flourishing State, which professes to encourage Christianity? But to dash this cavil, read but the practice of Christian Emperours and Kings all along, down from the time of Constantine, in what respect, what honour and splendour they treated the Ministers,
It was so, indeed, by the malice and persecution of the Heathen Princes, but what does this argue or infer for a low, dejected Ministry in a flourishing State, which Professes to encourage Christianity? But to dash this cavil, read but the practice of Christian emperors and Kings all along, down from the time of Constantine, in what respect, what honour and splendour they treated the Ministers,
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and then let our Adversaries produce their puny, pitifull Arguments for the contrary, against the general, clear, undoubted vogue and current of all Antiquity.
and then let our Adversaries produce their puny, pitiful Arguments for the contrary, against the general, clear, undoubted vogue and current of all Antiquity.
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And thus much concerning the first way of Debasing the Ministers and Ministery. 2. The second way is by admitting Ignorant, Sordid, Illiterate persons to this Function.
And thus much Concerning the First Way of Debasing the Ministers and Ministry. 2. The second Way is by admitting Ignorant, Sordid, Illiterate Persons to this Function.
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but certainly then, he has much less need of his Ignorance, and ill Behaviour. It is a sad thing when all other Employments shall empty themselves into the Ministery:
but Certainly then, he has much less need of his Ignorance, and ill Behaviour. It is a sad thing when all other Employments shall empty themselves into the Ministry:
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or like those of Eli 's Race, 1 Sam. 2.36. that should come crouching, and seek to be put into the Priests Office, that they might eat a piece of Bread.
or like those of Eli is Raze, 1 Sam. 2.36. that should come crouching, and seek to be put into the Priests Office, that they might eat a piece of Bred.
Heretofore there was required splendour of Parentage to recommend any one to the Priesthood, as Iosephus witnesses in a Treatise which he wrote of his own Life;
Heretofore there was required splendour of Parentage to recommend any one to the Priesthood, as Iosephus Witnesses in a Treatise which he wrote of his own Life;
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Doubtless many rejected Christ, upon this thought, That he was the Carpenter's Son, who would have embraced him, had they known him to have been the Son of David. The preferring undeserving persons to this great service, was eminently Ieroboam 's Sin,
Doubtless many rejected christ, upon this Thought, That he was the Carpenter's Son, who would have embraced him, had they known him to have been the Son of David. The preferring undeserving Persons to this great service, was eminently Jeroboam is since,
and qualities no ways Ministerial? While Friends, Faction, Well-meaning, and little understanding, have been Accomplishments beyond Study and the University;
and qualities not ways Ministerial? While Friends, Faction, Well-meaning, and little understanding, have been Accomplishments beyond Study and the university;
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and such an one was presently approved, as having a mortified Countenance. In short, it was a fiery Furnace, which often approved Dross and rejected Gold.
and such an one was presently approved, as having a mortified Countenance. In short, it was a fiery Furnace, which often approved Dross and rejected Gold.
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as being the only Calling, that they could profess without serving an Apprenticeship. Hence also we had those that could preach Sermons, but not Defend them.
as being the only Calling, that they could profess without serving an Apprenticeship. Hence also we had those that could preach Sermons, but not Defend them.
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as to inform mens Judgments, and move their Affections, to resolve difficult places of Scripture, to decide and clear off Controversies, I cannot see how to be a Butcher, Scavinger,
as to inform men's Judgments, and move their Affections, to resolve difficult places of Scripture, to decide and clear off Controversies, I cannot see how to be a Butcher, Scavinger,
Away with vain Philosophy, with the disputer of this world, and the enticing words of man's wisdom, and set up the foolishness of Preaching, the simplicity of the Gospel:
Away with vain Philosophy, with the disputer of this world, and the enticing words of Man's Wisdom, and Set up the foolishness of Preaching, the simplicity of the Gospel:
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by forcing the Words of the Scripture from the sence, and then haling them to the worst of drudgeries, to set a Ius Divinum upon ignorance and imperfection,
by forcing the Words of the Scripture from the sense, and then haling them to the worst of Drudgeries, to Set a Just Divinum upon ignorance and imperfection,
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Hereupon the Ignorant have took heart to venture upon this great Calling, and instead of cutting their way to it, according to the usual course, through the knowledge of the tongues, the Study of Philosophy, School-divinity, the Fathers and Councils, they have taken another and a shorter Cut,
Hereupon the Ignorant have took heart to venture upon this great Calling, and instead of cutting their Way to it, according to the usual course, through the knowledge of the tongues, the Study of Philosophy, School-divinity, the Father's and Councils, they have taken Another and a shorter cut,
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and having read perhaps a Treatise or two upon the heart, the bruised Reed, the Crumbs of Comfort, Wollebius in English, and some other little Authors, the usual Furniture of Old Womens Closets, they have set forth as accomplished Divines,
and having read perhaps a Treatise or two upon the heart, the Bruised Reed, the Crumbs of Comfort, Wollebius in English, and Some other little Authors, the usual Furniture of Old Women's Closets, they have Set forth as accomplished Divines,
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and forthwith they present themselves to the Service; and there have not been wanting Ieroboam 's as willing to consecrate, and receive them, as they to offer themselves.
and forthwith they present themselves to the Service; and there have not been wanting Jeroboam is as willing to consecrate, and receive them, as they to offer themselves.
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so that what Solomon speaks of a Proverb, in the mouth of a Fool, the same may be said of the Ministery vested in them, that it is like a Pearl in a swine's snout.
so that what Solomon speaks of a Proverb, in the Mouth of a Fool, the same may be said of the Ministry vested in them, that it is like a Pearl in a swine's snout.
And then, how easie and natural it is for Contempt to pass from the Person to the Office, from him that speaks, to the thing that he speaks of, Experience proves.
And then, how easy and natural it is for Contempt to pass from the Person to the Office, from him that speaks, to the thing that he speaks of, Experience Proves.
Observe an excellent passage to this purpose in Eccl. 9.14, 15. We have an account of a little City with few men in it, besieged by a great and potent King,
Observe an excellent passage to this purpose in Ecclesiastes 9.14, 15. We have an account of a little city with few men in it, besieged by a great and potent King,
but we find a contrary event in the next words of the same verse, Yet none remembred that same poor man ? why? what should be the reason? Was he not a man of parts and Wisdom? and is not Wisdom honourable? Yes, but he was poor :
but we find a contrary event in the next words of the same verse, Yet none remembered that same poor man? why? what should be the reason? Was he not a man of parts and Wisdom? and is not Wisdom honourable? Yes, but he was poor:
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yet when Solomon afterward shew'd her his Palace, his Treasures, and the Temple which he had built, 1 Kings 10.5. it is said, there was no more spirit in her.
yet when Solomon afterwards showed her his Palace, his Treasures, and the Temple which he had built, 1 Kings 10.5. it is said, there was no more Spirit in her.
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And the wise Numa, his Successor, took the same course to enforce his Religious Laws, namely, by giving the same Pomp to the Priest, who was to dispense them.
And the wise Numa, his Successor, took the same course to enforce his Religious Laws, namely, by giving the same Pomp to the Priest, who was to dispense them.
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Imagine an Ambassadour presenting himself in a poor freize Jerkin, and tattered cloaths, certainly he would have but small Audience, his Embassy would speed rather according to the weakness of him that brought,
Imagine an Ambassador presenting himself in a poor freize Jerkin, and tattered clothes, Certainly he would have but small Audience, his Embassy would speed rather according to the weakness of him that brought,
A notable example of which we have in the Behaviour of some to Paul himself, 1 Cor. c. 10. v. 10. Hence in the Jewish Church it was cautiously provided in the Law, that none that was blind or lame, or had any remarkable defect in his body, was capable of the Priestly Office:
A notable Exampl of which we have in the Behaviour of Some to Paul himself, 1 Cor. c. 10. v. 10. Hence in the Jewish Church it was cautiously provided in the Law, that none that was blind or lame, or had any remarkable defect in his body, was capable of the Priestly Office:
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When a Learned Paul was converted, and undertook the Ministery, it stopp'd the mouths of those that said, None but poor, weak Fisher-men Preached Christianity,
When a Learned Paul was converted, and undertook the Ministry, it stopped the mouths of those that said, None but poor, weak Fishermen Preached Christianity,
What is it that kept the Church of Rome strong, athletick, and flourishing for so many Centuries, but the happy succession of the choicest wits engaged to her service by sutable preferments? And what strength, do we think, would that give to the True Religion, that is able thus to establish a False? Religion in a great measure stands or falls according to the abilities of those that assert it.
What is it that kept the Church of Room strong, athletic, and flourishing for so many Centuries, but the happy succession of the Choicest wits engaged to her service by suitable preferments? And what strength, do we think, would that give to the True Religion, that is able thus to establish a False? Religion in a great measure Stands or falls according to the abilities of those that assert it.
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And if, as some observe, mens desires are usually as large, as their Abilities, what course have we took to allure the former, that we might engage the latter to our assistance ? But we have took all Ways to affright and discourage Scholars from looking towards this sacred calling :
And if, as Some observe, men's Desires Are usually as large, as their Abilities, what course have we took to allure the former, that we might engage the latter to our assistance? But we have took all Ways to affright and discourage Scholars from looking towards this sacred calling:
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For will men lay out their Wit and Iudgment, upon that employment, for the undertaking of which, both will be questioned? would men, not long since, have spent toylsome days and watchfull nights in the laborious quest of knowledge preparative to this work, at length to come and dance attendance for approbation, upon a Iuncto of petty Tyrants, acted by Party and Prejudice, who denyed Fitness from Learning,
For will men lay out their Wit and Judgement, upon that employment, for the undertaking of which, both will be questioned? would men, not long since, have spent toilsome days and watchful nights in the laborious quest of knowledge preparative to this work, At length to come and dance attendance for approbation, upon a Iuncto of Petty Tyrants, acted by Party and Prejudice, who denied Fitness from Learning,
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and Grace from Morality? will a man exhaust his livelihood upon Books, and his Health, the best part of his life, upon Study, to be at length thrust into a poor Village, where he shall have his due precariously,
and Grace from Morality? will a man exhaust his livelihood upon Books, and his Health, the best part of his life, upon Study, to be At length thrust into a poor Village, where he shall have his endue precariously,
while the same or less labour bestowed upon any other calling, would bring not only comfort but splendor, not only maintenance but abundance? 'Tis I confess the duty of Ministers to endure this condition:
while the same or less labour bestowed upon any other calling, would bring not only Comfort but splendour, not only maintenance but abundance? It's I confess the duty of Ministers to endure this condition:
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and instead of a Priest to make him a Sacrifice ? Neither let any here reply, That it becomes not a Ministerial spirit to undertake such a calling for reward;
and instead of a Priest to make him a Sacrifice? Neither let any Here reply, That it becomes not a Ministerial Spirit to undertake such a calling for reward;
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Yet a prudent governour, who knows it to be his wisdom, as well as his duty, to take the best course to advance Religion, will not consider mens duty, but their practice:
Yet a prudent governor, who knows it to be his Wisdom, as well as his duty, to take the best course to advance Religion, will not Consider men's duty, but their practice:
and surely when God refused the defective, and the maimed for sacrifice, we cannot think that he requires them for the Priest-hood. When learning, abilities and what is excellent in the world, forsake the Church, we may easily foretel its ruine without the gift of Prophecy.
and surely when God refused the defective, and the maimed for sacrifice, we cannot think that he requires them for the Priesthood. When learning, abilities and what is excellent in the world, forsake the Church, we may Easily foretell its ruin without the gift of Prophecy.
And when ignorance succeeds in the place of learning, weakness in the room of judgment, we may be sure, Heresie and Confusion will quickly come in the room of Religion.
And when ignorance succeeds in the place of learning, weakness in the room of judgement, we may be sure, Heresy and Confusion will quickly come in the room of Religion.
The indignation of Heaven has been rolling and turning us from one form to another, till at length such a giddiness seized upon government, that it fell into the very dregs of Sectaries, who threatned an equal ruine both to Minister and Magistrate. and how the State has Symphathized with the Church, is apparent.
The Indignation of Heaven has been rolling and turning us from one from to Another, till At length such a giddiness seized upon government, that it fell into the very dregs of Sectaries, who threatened an equal ruin both to Minister and Magistrate. and how the State has Sympathized with the Church, is apparent.
For have not our Princes as well as our Priests been of the lowest of the People? Have not Coblers, Draymen, Mechanicks, governed, as well as Preached ? Nay, have not they by Preaching come to Govern ? was ever that of Solomon more verified, that Servants have Rid, while Princes and Nobles have gone on Foot ? But God has been pleased by a miracle of mercy to dissipate this confusion and Chaos,
For have not our Princes as well as our Priests been of the lowest of the People? Have not Cobblers, Draymen, Mechanics, governed, as well as Preached? Nay, have not they by Preaching come to Govern? was ever that of Solomon more verified, that Servants have Rid, while Princes and Nobles have gone on Foot? But God has been pleased by a miracle of mercy to dissipate this confusion and Chaos,
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and to give us some openings, some dawnings of liberty and settlement. But now let not those who are to rebuild our Ierusalem, think that the Temple must be built last:
and to give us Some openings, Some dawnings of liberty and settlement. But now let not those who Are to rebuild our Ierusalem, think that the Temple must be built last:
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For if there be such a thing as a God, and Religion, as, whether men believe it or no, they will one day find and feel, assuredly he will stop our Liberty, till we restore him his worship.
For if there be such a thing as a God, and Religion, as, whither men believe it or no, they will one day find and feel, assuredly he will stop our Liberty, till we restore him his worship.
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He laid the foundation of his Government in destroying, though doubtless he coloured it with the name of Reforming God's worship: but see the issue. Consider him Cursed by God;
He laid the Foundation of his Government in destroying, though doubtless he coloured it with the name of Reforming God's worship: but see the issue. Consider him Cursed by God;
A SERMON Preached at LAMBETH-CHAPEL on the 25 th. of November, Upon the Consecration of the Right Reverend Father in God Dr. IOHN DOLBEN Lord Bishop of ROCHESTER.
A SERMON Preached At LAMBETH-CHAPEL on the 25 th. of November, Upon the Consecration of the Right Reverend Father in God Dr. JOHN DOLBEN Lord Bishop of ROCHESTER.
yet I must own it to the World, that it is solely and entirely my own Inclination, seconded by my Obligations to your Lordship, that makes this, that was so lately an humble attendant upon your Lordship's Consecration, now ambitious to Consecrate it self with your Lordship's Name.
yet I must own it to the World, that it is solely and entirely my own Inclination, seconded by my Obligations to your Lordship, that makes this, that was so lately an humble attendant upon your Lordship's Consecration, now ambitious to Consecrate it self with your Lordship's Name.
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It was my Honour to have lived in the same College with your Lordship, and now to belong to the same Cathedral, where at present you credit the Church as much by your Government,
It was my Honour to have lived in the same College with your Lordship, and now to belong to the same Cathedral, where At present you credit the Church as much by your Government,
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for whatsoever you are or shall be, has been but an easie Prognostick from what you were. It is your Lordship's unhappiness to be cast upon an Age in which the Church is in its Wane,
for whatsoever you Are or shall be, has been but an easy Prognostic from what you were. It is your Lordship's unhappiness to be cast upon an Age in which the Church is in its Wane,
and, which must eternally set your Fame above the reach of Envy and Detraction, these great Structures you attempted at a time when you returned poor and bare, to a College as bare,
and, which must eternally Set your Fame above the reach of Envy and Detraction, these great Structures you attempted At a time when you returned poor and bore, to a College as bore,
and, which is the Crowning Ornament of Power, none more willing. And lastly, as a Diocesan, you are like even to out-do your self in all other Capacities;
and, which is the Crowning Ornament of Power, none more willing. And lastly, as a Diocesan, you Are like even to outdo your self in all other Capacities;
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IT may possibly be expected, that the very taking of my Text out of this Epistle to Titus, may engage me in a Discourse about the Nature, Original, and Divine Right of Episcopacy;
IT may possibly be expected, that the very taking of my Text out of this Epistle to Titus, may engage me in a Discourse about the Nature, Original, and Divine Right of Episcopacy;
and if it should, it were no more than what some of the greatest, and the learned'st persons in the world (when men served Truth instead of Design) had done before:
and if it should, it were no more than what Some of the greatest, and the Learnedest Persons in the world (when men served Truth instead of Design) had done before:
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I am not so much a Friend to the stale Starched Formality of Preambles, as to detain so great an Audience with any previous discourse extrinsick to the Subject matter and design of the Text;
I am not so much a Friend to the stale Starched Formality of Preambles, as to detain so great an Audience with any previous discourse extrinsic to the Subject matter and Design of the Text;
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for how could another man's Action be his Duty? Was it in his power that men should not be wicked and injurious? and if such persons would despise him, could any thing pass an obligation upon him not to be despised? No, this cannot be the meaning;
for how could Another Man's Actium be his Duty? Was it in his power that men should not be wicked and injurious? and if such Persons would despise him, could any thing pass an obligation upon him not to be despised? No, this cannot be the meaning;
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the onely means to make him Successfull, Bright, and Victorious in the performance of these great works, was to be above Contempt, to shine like the Baptist, with a clear, and a triumphant Light.
the only means to make him Successful, Bright, and Victorious in the performance of these great works, was to be above Contempt, to shine like the Baptist, with a clear, and a triumphant Light.
To say a man is advanced too high to condescend to teach the Ignorant, is as much as to say, That the Sun is in too high a place to shine upon what is below it.
To say a man is advanced too high to condescend to teach the Ignorant, is as much as to say, That the Sun is in too high a place to shine upon what is below it.
it often falls out, that the backward Learner makes amends another way, recompencing Sure for Sudden, expiating his want of Docility with a deeper and a more rooted Retention.
it often falls out, that the backward Learner makes amends Another Way, recompensing Sure for Sudden, expiating his want of Docility with a Deeper and a more rooted Retention.
and a General's office engages him to Lead, as well as to Command his Army. In the first of Ecclesiastes, Solomon represents himself both as Preacher and King of Israel :
and a General's office engages him to Led, as well as to Command his Army. In the First of Ecclesiastes, Solomon represents himself both as Preacher and King of Israel:
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The Teaching part indeed of a Romish Bishop, is easie enough, whose Grand business is onely to teach men to be Ignorant, to instruct them how to know Nothing,
The Teaching part indeed of a Romish Bishop, is easy enough, whose Grand business is only to teach men to be Ignorant, to instruct them how to know Nothing,
or which is all one, to know upon Trust, to believe implicitly, and in a word, to see with other mens eyes, till they come to be lost in their own souls.
or which is all one, to know upon Trust, to believe implicitly, and in a word, to see with other men's eyes, till they come to be lost in their own Souls.
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It needs no Legends, no Service in an unknown tongue, no inquisition against Scripture, no purging out the heart and sence of Authors, no altering or bribing the voice of Antiquity to speak for it;
It needs no Legends, no Service in an unknown tongue, no inquisition against Scripture, no purging out the heart and sense of Authors, no altering or bribing the voice of Antiquity to speak for it;
for all that, remains as much a Spring, as it was before, and flows as plentifully, onely it flows with the circumstance of greater State and Magnificence.
for all that, remains as much a Spring, as it was before, and flows as plentifully, only it flows with the circumstance of greater State and Magnificence.
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It is not the gift of every Person, nor of every Age, to harangue the multitude, to Voice it high and loud, & Dominari in Concionibus. And since Experience fits for Government,
It is not the gift of every Person, nor of every Age, to harangue the multitude, to Voice it high and loud, & Dominari in Concionibus. And since Experience fits for Government,
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in which, since the Action of the Instrumental agent is, upon all grounds of Reason, to be ascribed to the Principal, He who ordains and furnishes all his Churches with able Preachers, is an Universal Teacher;
in which, since the Actium of the Instrumental agent is, upon all grounds of Reason, to be ascribed to the Principal, He who ordains and furnishes all his Churches with able Preachers, is an Universal Teacher;
Teaching is not a Flow of Words, nor the draining of an Hourglass, but an effectual procuring, that a man comes to know something which he knew not before, or to know it better.
Teaching is not a Flow of Words, nor the draining of an Hourglass, but an effectual procuring, that a man comes to know something which he knew not before, or to know it better.
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And therefore Eloquence and Ability of Speech is to a Church-Governour, as Tully said it was to a Philosopher, Si afferatur, non repudianda; si absit, non magnopere desideranda :
And Therefore Eloquence and Ability of Speech is to a Church-Governour, as Tully said it was to a Philosopher, Si afferatur, non repudianda; si absit, non Magnopere desideranda:
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2. The second is to Rule, Expressed in these words; Rebuke with all Authority. By which I doubt not but the Apostle principally intends Church-Censures;
2. The second is to Rule, Expressed in these words; Rebuke with all authority. By which I doubt not but the Apostle principally intends Church censures;
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and so the Words are a Metonymy of the Part for the Whole, giving an instance in Ecclesiastical Censures, instead of all other Ecclesiastical Jurisdiction.
and so the Words Are a Metonymy of the Part for the whole, giving an instance in Ecclesiastical Censures, instead of all other Ecclesiastical Jurisdiction.
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A Jurisdiction, which in the Essentials of it is as old as Christianity, and even in those Circumstantial Additions of secular encouragement, with which the Piety and Wisdom of Christian Princes always thought necessary to support it against the Encroachments of the injurious World, much Older,
A Jurisdiction, which in the Essentials of it is as old as Christianity, and even in those Circumstantial Additions of secular encouragement, with which the Piety and Wisdom of Christian Princes always Thought necessary to support it against the Encroachments of the injurious World, much Older,
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and what he said to Him, he says to every Christian Bishop after him, Rebuke with all Authority. This Authority is a Spiritual Sword put into the hands of every Church-Ruler;
and what he said to Him, he Says to every Christian Bishop After him, Rebuke with all authority. This authority is a Spiritual Sword put into the hands of every Church-Ruler;
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Now the Nature of Government contains in it these three parts. 1. An Exaction of Duty from the Persons placed under it. 2. A Protection of them in the performance of their Duty. 3. Coercion and Animadversion upon such as neglect it.
Now the Nature of Government contains in it these three parts. 1. an Exaction of Duty from the Persons placed under it. 2. A Protection of them in the performance of their Duty. 3. Coercion and Animadversion upon such as neglect it.
All which are in their Proportion, ingredients of that Government which we call Ecclesiastical. 1. And first, it implies Exaction of Duty from the Persons placed under it:
All which Are in their Proportion, ingredients of that Government which we call Ecclesiastical. 1. And First, it Implies Exaction of Duty from the Persons placed under it:
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and that by many who profess a Conformity to the Rules of the Church? What makes them mince and mangle that in their Practice, which they could swallow whole in their Subscriptions? Why are the Publick Prayers curtail'd and left out, Prayers composed with Sobriety,
and that by many who profess a Conformity to the Rules of the Church? What makes them mince and mangle that in their Practice, which they could swallow Whole in their Subscriptions? Why Are the Public Prayers curtailed and left out, Prayers composed with Sobriety,
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Such persons seem to Conform (the signification of which Word they never make good) onely that they may despise the Church's Injunctions under the Church's Wing,
Such Persons seem to Conform (the signification of which Word they never make good) only that they may despise the Church's Injunctions under the Church's Wing,
But if Governors do not remind men of, and call them to Obedience, they will find, that it will never come as a Free-will offering, no not from many, who even serve at the Altar.
But if Governors do not remind men of, and call them to obedience, they will find, that it will never come as a Freewill offering, no not from many, who even serve At the Altar.
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and with a Grave insignificant Nod, to call a well Regulated, and Resolved Zeal, Want of Prudence and Moderation. Such Discouraging of men in the ways of an Active Conformity to the Church's Rules, is that, which will crack the Sinews of Government;
and with a Grave insignificant Nod, to call a well Regulated, and Resolved Zeal, Want of Prudence and Moderation. Such Discouraging of men in the ways of an Active Conformity to the Church's Rules, is that, which will Crac the Sinews of Government;
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many will choose rather to neglect their Duty safely and creditably, than to get a broken Pate in the Church's Service, onely to be rewarded with that, which shall Break their Hearts too.
many will choose rather to neglect their Duty safely and creditably, than to get a broken Pate in the Church's Service, only to be rewarded with that, which shall Break their Hearts too.
And when an insolent despiser of Discipline, nurtur'd into Impudence and Contempt of all Order by a long Risque of Licence and Rebellion, shall appear before a Church Governour, Severity and Resolution are that Governour's Vertues,
And when an insolent despiser of Discipline, nurtured into Impudence and Contempt of all Order by a long Risque of Licence and Rebellion, shall appear before a Church Governor, Severity and Resolution Are that Governor's Virtues,
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but being, as most of them now-adays are, Hell and Damnation-proof, her bare Anathema's fall but like so many Bruta fulmina upon the Obstinate and Schismatical:
but being, as most of them nowadays Are, Hell and Damnation-proof, her bore Anathema's fallen but like so many Bruta Thunderbolts upon the Obstinate and Schismatical:
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Some will by no means allow the Church any further power than onely to Exhort and to Advise, and this but with a Proviso too, that it extends not to such as think themselves too Wise,
some will by no means allow the Church any further power than only to Exhort and to advice, and this but with a Proviso too, that it extends not to such as think themselves too Wise,
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though otherwise never so discreet and qualified, yet merely because he is a Churchman, unfit to be intrusted by his Prince with a share of that Power and Jurisdiction, which in many circumstances his Prince has judged but too necessary, to secure the Affairs and Dignity of the Church;
though otherwise never so discreet and qualified, yet merely Because he is a Churchman, unfit to be Entrusted by his Prince with a share of that Power and Jurisdiction, which in many Circumstances his Prince has judged but too necessary, to secure the Affairs and Dignity of the Church;
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But surely all our Kings, and our Parliaments, understood well enough what they did, when they thought fit to prop and fortifie the Spiritual Order with some power that was Temporal;
But surely all our Kings, and our Parliaments, understood well enough what they did, when they Thought fit to prop and fortify the Spiritual Order with Some power that was Temporal;
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and such is the present state of the World, in the judgment of any observing Eye, that if the Bishop has no other defensatives but Excommunication, no other power but that of the Keys, he may,
and such is the present state of the World, in the judgement of any observing Eye, that if the Bishop has no other defensatives but Excommunication, no other power but that of the Keys, he may,
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onely, I suppose, the Common Theory and Speculation of things is free and open to any one whom God has sent into the world with some ability to contemplate,
only, I suppose, the Common Theory and Speculation of things is free and open to any one whom God has sent into the world with Some ability to contemplate,
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In the handling of which I shall shew, 1. The ill effects and destructive Influence that Contempt has upon Government. 2. The groundless Causes upon which Church-Rulers are frequently despised. 3. And lastly, the just causes that would render them,
In the handling of which I shall show, 1. The ill effects and destructive Influence that Contempt has upon Government. 2. The groundless Causes upon which Church-Rulers Are frequently despised. 3. And lastly, the just Causes that would render them,
All which being clearly made out, and impartially laid before our eyes, it will be easie and obvious for every one, by avoiding the Evil so mark'd out, to answer and come up to the Apostle's Exhortation.
All which being clearly made out, and impartially laid before our eyes, it will be easy and obvious for every one, by avoiding the Evil so marked out, to answer and come up to the Apostle's Exhortation.
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As for the thing it self, every man's Experience will inform him, that there is no Action in the Behaviour of one man towards another, of which humane Nature is more Impatient than of Contempt;
As for the thing it self, every Man's Experience will inform him, that there is no Actium in the Behaviour of one man towards Another, of which humane Nature is more Impatient than of Contempt;
and Shame is a Banishment of him from the good Opinion of the World, which every man most earnestly Desires, both upon a Principle of Nature and of Interest.
and Shame is a Banishment of him from the good Opinion of the World, which every man most earnestly Desires, both upon a Principle of Nature and of Interest.
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while the Heart Insults? and the Actions Submit, while the Apprehensions Rebel? And therefore the most experienced Disturbers and Underminers of Government, have always laid their first Train in Contempt, endeavouring to blow it up in the Judgment and Esteem of the subject.
while the Heart Insults? and the Actions Submit, while the Apprehensions Rebel? And Therefore the most experienced Disturbers and Underminers of Government, have always laid their First Train in Contempt, endeavouring to blow it up in the Judgement and Esteem of the Subject.
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And was not this method observed in the late most flourishing and successfull Rebellion? for how studiously did they lay about them, both from the Pulpit and the Press, to cast a slurr upon the King's person,
And was not this method observed in the late most flourishing and successful Rebellion? for how studiously did they lay about them, both from the Pulpit and the Press, to cast a slurr upon the King's person,
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and to bring his governing Abilities under a Disrepute? and then, after they had sufficiently Blasted him in his Personal Capacity, they found it an easie Work to dash and overthrow him in his Political. Reputation is Power:
and to bring his governing Abilities under a Disrepute? and then, After they had sufficiently Blasted him in his Personal Capacity, they found it an easy Work to dash and overthrow him in his Political. Reputation is Power:
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and if there is no Subjection, it is impossible, without the help of the former Distinction of a Politick Capacity, to imagine how a Prince can be a Governour.
and if there is no Subjection, it is impossible, without the help of the former Distinction of a Politic Capacity, to imagine how a Prince can be a Governor.
and after this, he may easily strip him of his other Garrisons, having already dispossess'd him of his strongest, by dismantling him of his Honour, and seizing his Reputation.
and After this, he may Easily strip him of his other Garrisons, having already dispossessed him of his Strongest, by dismantling him of his Honour, and seizing his Reputation.
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Nor is, what has been said of Princes, less true of all other Governours, from Highest to Lowest, from him that Heads an Army, to him that is Master of a Family, or of one single Servant;
Nor is, what has been said of Princes, less true of all other Governors, from Highest to Lowest, from him that Heads an Army, to him that is Master of a Family, or of one single Servant;
As on the Contrary, be but a person in Vogue and Credit, with the Multitude, he shall be able to commend and set off whatsoever he says, to authorize any Nonsence,
As on the Contrary, be but a person in Vogue and Credit, with the Multitude, he shall be able to commend and Set off whatsoever he Says, to authorise any Nonsense,
such indeed, as a Zealous Tradesman would even Live and Die under. And now, I suppose it is no ill Topick of Argumentation, to shew the prevalence of Contempt, by the contrary Influences of Respect;
such indeed, as a Zealous Tradesman would even Live and Die under. And now, I suppose it is no ill Topic of Argumentation, to show the prevalence of Contempt, by the contrary Influences of Respect;
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And I have nothing to say more upon this Head, but that, if Churchmen are called upon to Discharge the parts of Governours, they may with the highest Reason expect those Supports and Helps that are indispensably Requisite thereunto:
And I have nothing to say more upon this Head, but that, if Churchmen Are called upon to Discharge the parts of Governors, they may with the highest Reason expect those Supports and Helps that Are indispensably Requisite thereunto:
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which according to a true and plain Estimate of things, is nothing else but to mock and betray them into a Splendid and Magisterial way of being Ridiculous.
which according to a true and plain Estimate of things, is nothing Else but to mock and betray them into a Splendid and Magisterial Way of being Ridiculous.
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Concerning which, it is a sad, but an experimented Truth, that the Names derived from it, in the refined Language of the present Age, are made but the Appellatives of Scorn.
Concerning which, it is a sad, but an experimented Truth, that the Names derived from it, in the refined Language of the present Age, Are made but the Appellatives of Scorn.
But surely the Bottom and Foundation of this Behaviour towards Persons set apart for the Service of God, that this very Relation should entitle them to such a peculiar Scorn, can be nothing else but Atheism;
But surely the Bottom and Foundation of this Behaviour towards Persons Set apart for the Service of God, that this very Relation should entitle them to such a peculiar Scorn, can be nothing Else but Atheism;
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2. Another groundless Cause of some mens despising the Governours of our Church, is their loss of that former Grandeur, and Privilege that they enjoyed.
2. another groundless Cause of Some men's despising the Governors of our Church, is their loss of that former Grandeur, and Privilege that they enjoyed.
But it is no real Disgrace to the Church merely to lose her privileges, but to forfeit them by her Fault or Misdemeanor, of which she is not conscious.
But it is no real Disgrace to the Church merely to loose her privileges, but to forfeit them by her Fault or Misdemeanour, of which she is not conscious.
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like the good Physician, who out of tenderness to his Patient, lest he should hurt himself by Drinking, was so kind as to rob him of his silver Cup. The Church of England Glories in nothing more,
like the good physician, who out of tenderness to his Patient, lest he should hurt himself by Drinking, was so kind as to rob him of his silver Cup. The Church of England Glories in nothing more,
and stand as secure from the Assaults of Fanatick, Antimonarchical principles, (grown to such a dreadful height, during the Churches late Confusions,) as it stood while the Church enjoyed those privileges.
and stand as secure from the Assaults of Fanatic, Antimonarchical principles, (grown to such a dreadful height, during the Churches late Confusions,) as it stood while the Church enjoyed those privileges.
2. A Second thing, that makes a Governour justly despised, is Viciousness and ill Morals. Vertue is that, which must tip the preacher's Tongue, and the Ruler's Scepter, with Authority.
2. A Second thing, that makes a Governor justly despised, is Viciousness and ill Morals. Virtue is that, which must tip the preacher's Tongue, and the Ruler's Sceptre, with authority.
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And therefore with what a Controlling, Overpowering force did our Saviour tax the Sins of the Iews, when he ushered in his Rebukes of them, with that high assertion of himself, Who is there amongst you that convinces me of Sin? Otherwise, we may easily guess with what impatience the world would have heard an incestuous Herod discoursing of Chastity, a Iudas condemning Covetousness,
And Therefore with what a Controlling, Overpowering force did our Saviour Tax the Sins of the Iews, when he ushered in his Rebukes of them, with that high assertion of himself, Who is there among you that convinces me of since? Otherwise, we may Easily guess with what impatience the world would have herd an incestuous Herod discoursing of Chastity, a Iudas condemning Covetousness,
For, let a Vicious person be in never so high Command, yet still he will be lookt upon but as one great Vice, empowered to Correct and Chastise others.
For, let a Vicious person be in never so high Command, yet still he will be looked upon but as one great Vice, empowered to Correct and Chastise Others.
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and, which is a sure Consequent of it, accordingly Respected. But believe it, it is a Resolute tenacious Adherence to well Chosen Principles, that adds Glory to Greatness,
and, which is a sure Consequent of it, accordingly Respected. But believe it, it is a Resolute tenacious Adherence to well Chosen Principles, that adds Glory to Greatness,
Which being so, is it not an Enormous indecency, as well as a gross impiety, that any one who owns the Name of a Divine, hearing a great Sinner brave it against Heaven, talk Atheistically,
Which being so, is it not an Enormous indecency, as well as a gross impiety, that any one who owns the Name of a Divine, hearing a great Sinner brave it against Heaven, talk Atheistically,
if he cares to be saved at all, should instead of Vindicating the Truth to the Blasphemer's Teeth, think it Discretion and Moderation (forsooth) with a Complying Silence,
if he Cares to be saved At all, should instead of Vindicating the Truth to the Blasphemer's Teeth, think it Discretion and Moderation (forsooth) with a Complying Silence,
If any one should reply here, That the Times and Manners of men will not bear such a practice, I confess, that it is an Answer from the mouth of a profess'd Time-server, very Rational:
If any one should reply Here, That the Times and Manners of men will not bear such a practice, I confess, that it is an Answer from the Mouth of a professed Timeserver, very Rational:
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A fourth thing, that makes a Governour justly Despised, is a proneness to Despise others. There is a kind of Respect due to the Meanest person, even from the Greatest;
A fourth thing, that makes a Governor justly Despised, is a proneness to Despise Others. There is a kind of Respect due to the Meanest person, even from the Greatest;
it were infinitely vain to expect it upon any other Terms. Some indeed may please and promise themselves high Matters, from full Revenues, stately Palaces, Court-Interests, and great Dependances.
it were infinitely vain to expect it upon any other Terms. some indeed may please and promise themselves high Matters, from full Revenues, stately Palaces, Court-Interests, and great Dependences.
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But that which makes the Clergy glorious, is to be knowing in their Profession, Unspotted in their Lives, Active and Laborious in their Charges, Bold and Resolute in opposing Seducers,
But that which makes the Clergy glorious, is to be knowing in their Profession, Unspotted in their Lives, Active and Laborious in their Charges, Bold and Resolute in opposing Seducers,
for by all these things God is honoured, who has Declared this the Eternal Rule and Standard of all Honour deriveable upon men, That those who Honour Him, shall be Honoured by Him.
for by all these things God is honoured, who has Declared this the Eternal Rule and Standard of all Honour derivable upon men, That those who Honour Him, shall be Honoured by Him.
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To which God, fearfull in Praises, and working Wonders, be rendred and ascribed as is most due, all Praise, Might Majesty and Dominion, both now and for evermore. Amen.
To which God, fearful in Praises, and working Wonders, be rendered and ascribed as is most due, all Praise, Might Majesty and Dominion, both now and for evermore. Amen.
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and that a Religion established by God himself should not be displaced by any thing under a Demonstration of that Divine Power that first introduced it.
and that a Religion established by God himself should not be displaced by any thing under a Demonstration of that Divine Power that First introduced it.
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so that (as it were) from the Top to the Bottom of nature, there issued forth one Universal United Testimony of the Divinity of the Mosaick Law and Religion.
so that (as it were) from the Top to the Bottom of nature, there issued forth one Universal United Testimony of the Divinity of the Mosaic Law and Religion.
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as to be above the Paedagogy of Moses 's Rod, and the Discipline of Types, God thought fit to display the substance without the Shadow, and to read the World a Lecture of an higher,
as to be above the Pedagogy of Moses is Rod, and the Discipline of Types, God Thought fit to display the substance without the Shadow, and to read the World a Lecture of an higher,
And for this cause, Christ, that he might not make either a suspected, or precarious address to mens understandings, out-does Moses, before he displaces him:
And for this cause, christ, that he might not make either a suspected, or precarious address to men's understandings, outdoes Moses, before he displaces him:
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Now the Cause that Christ's Doctrine was rejected, must of necessity be one of these two. 1. An insufficiency in the Arguments brought by Christ to inforce it.
Now the Cause that Christ's Doctrine was rejected, must of necessity be one of these two. 1. an insufficiency in the Arguments brought by christ to enforce it.
but that, considered in it self, it would be apt enough to close with, and yield its assent to the Evidence of those Arguments duly offered to, and laid before it.
but that, considered in it self, it would be apt enough to close with, and yield its assent to the Evidence of those Arguments duly offered to, and laid before it.
and that, notwithstanding both the Weight and fitness of the Arguments to persuade, and the light of man's Intellect to meet this persuasive evidence with a sutable assent, no Assent followed,
and that, notwithstanding both the Weight and fitness of the Arguments to persuade, and the Light of Man's Intellect to meet this persuasive evidence with a suitable assent, no Assent followed,
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he Charges it wholly upon the Corruption, the Perverseness, and Vitiosity of man's will, as the onely Cause that rendred all the Arguments, his Doctrine came cloathed with, unsuccessfull.
he Charges it wholly upon the Corruption, the Perverseness, and Vitiosity of Man's will, as the only Cause that rendered all the Arguments, his Doctrine Come clothed with, unsuccessful.
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That a Pious and well disposed mind, attended with a readiness to obey the Known will of God, is the surest and best means to enlighten the Understanding to a belief of Christianity. Of these in their order: and,
That a Pious and well disposed mind, attended with a readiness to obey the Known will of God, is the Surest and best means to enlighten the Understanding to a belief of Christianity. Of these in their order: and,
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and then deliver up all Rule and Government into the hands of his Father. These were the great Articles and Credenda of Christianity, that so much startled the World,
and then deliver up all Rule and Government into the hands of his Father. These were the great Articles and Credenda of Christianity, that so much startled the World,
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recorded in the 5, 6, and 7. Chapters of St. Matthew. All which particulars if we would reduce to one general Comprehensive Head, they are all wrapt up in the Doctrine of Self-denial, prescribing to the World the most inward purity of Heart, and a Constant Conflict with all our sensual Appetites, and worldly Interests;
recorded in the 5, 6, and 7. Chapters of Saint Matthew. All which particulars if we would reduce to one general Comprehensive Head, they Are all wrapped up in the Doctrine of Self-denial, prescribing to the World the most inward purity of Heart, and a Constant Conflict with all our sensual Appetites, and worldly Interests;
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No man an Adulterer, but He that actually defiled his neighbour's Bed. They thought it no injustice nor irreligion to prosecute the Severest Retaliation or Revenge:
No man an Adulterer, but He that actually defiled his neighbour's Bed They Thought it no injustice nor irreligion to prosecute the Severest Retaliation or Revenge:
No wonder, I say, that such a Doctrine made a strange bustle and disturbance in the World, which then sat Warm and Easie in a free Enjoyment of their Lusts;
No wonder, I say, that such a Doctrine made a strange bustle and disturbance in the World, which then sat Warm and Easy in a free Enjoyment of their Lustiest;
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Contriving to themselves such a sort of Holiness, as should please God and themselves too; justifie and save them harmless, but never Sanctifie nor make them Better.
Contriving to themselves such a sort of Holiness, as should please God and themselves too; justify and save them harmless, but never Sanctify nor make them Better.
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This I shall make appear two ways. 1. By shewing, that the Arguments, spoken of, were in themselves Convincing and sufficient. 2. By shewing, that upon supposition they were not so,
This I shall make appear two ways. 1. By showing, that the Arguments, spoken of, were in themselves Convincing and sufficient. 2. By showing, that upon supposition they were not so,
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And so evidently do all the Prophecies agree to Christ, that I dare with great Confidence affirm, That if the Prophecies recorded of the Messiah are not fulfilled in Jesus of Nazareth, It is impossible to know or distinguish,
And so evidently do all the Prophecies agree to christ, that I Dare with great Confidence affirm, That if the Prophecies recorded of the Messiah Are not fulfilled in jesus of Nazareth, It is impossible to know or distinguish,
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and yet not be the Thing signified? could the Shadows that followed him, and were cast from him, belong to any other Body? All these things are absurd and unnatural.
and yet not be the Thing signified? could the Shadows that followed him, and were cast from him, belong to any other Body? All these things Are absurd and unnatural.
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The strength and force of which, to prove the Things they are alledged for, consists in this, That a Miracle being a Work exceeding the power of any Created Agent,
The strength and force of which, to prove the Things they Are alleged for, consists in this, That a Miracle being a Work exceeding the power of any Created Agent,
and then for the Assumption that Christ did such Miraculous and Supernatural Works to Confirm what he said, we need only repeat the Message sent by him to Iohn the Baptist: That the Dumb spake, the Blind saw, the Lame walked, and the Dead were Raised.
and then for the Assump that christ did such Miraculous and Supernatural Works to Confirm what he said, we need only repeat the Message sent by him to John the Baptist: That the Dumb spoke, the Blind saw, the Lame walked, and the Dead were Raised.
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nay of the quickest, the surest, and most authentick of all the Senses, the Sight: which if it be not certain in the Reports and representations it makes of things to the mind, there neither is,
nay of the quickest, the Surest, and most authentic of all the Senses, the Sighed: which if it be not certain in the Reports and representations it makes of things to the mind, there neither is,
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First, Because those, who rejected Christ's Doctrine and the Arguments by which he confirmed it, fully believed and assented to other things conveyed to them with less evidence. Such as were even the Miracles of Moses himself:
First, Because those, who rejected Christ's Doctrine and the Arguments by which he confirmed it, Fully believed and assented to other things conveyed to them with less evidence. Such as were even the Miracles of Moses himself:
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and originally terminates in, the Sence and Experience of some others: which could not be known beyond that compass of Time, in which it was exercised,
and originally terminates in, the Sense and Experience of Some Others: which could not be known beyond that compass of Time, in which it was exercised,
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It is clear therefore, that Want of Evidence could not be the Cause that the Jews rejected and disbelieved the Gospel, Since they embraced and believed the Law, upon the Credit of those Miracles that were less Evident. For those of Christ they knew by sight and sense, those of Moses only by Tradition: which though equally certain, yet were by no means equally Evident with the Other.
It is clear Therefore, that Want of Evidence could not be the Cause that the jews rejected and disbelieved the Gospel, Since they embraced and believed the Law, upon the Credit of those Miracles that were less Evident. For those of christ they knew by sighed and sense, those of Moses only by Tradition: which though equally certain, yet were by no means equally Evident with the Other.
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Secondly, they believed and assented to things, that were neither Evident, nor Certain, but onely Probable: For they conversed, they traded, they merchandized,
Secondly, they believed and assented to things, that were neither Evident, nor Certain, but only Probable: For they conversed, they traded, they merchandized,
and by so doing, frequently ventured their whole Estates and Fortunes upon a probable Belief or persuasion, of the Honesty and Truth of those whom they dealt and corresponded with.
and by so doing, frequently ventured their Whole Estates and Fortune's upon a probable Belief or persuasion, of the Honesty and Truth of those whom they dealt and corresponded with.
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And Interest, especially in Worldly matters, and yet more especially with a Jew, never proceeds but upon supposal at least, of a firm, and sufficient Bottom:
And Interest, especially in Worldly matters, and yet more especially with a Jew, never proceeds but upon supposal At least, of a firm, and sufficient Bottom:
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From whence it is manifest, that since they could believe and Practically rely upon, and that even in their Dearest Concerns, bare Probabilities, they could not with any Colour of Reason, pretend want of Evidence for their Disbelief of Christ's Doctrine, which came enforced with Arguments far surpassing all such Probabilities.
From whence it is manifest, that since they could believe and Practically rely upon, and that even in their Dearest Concerns, bore Probabilities, they could not with any Colour of Reason, pretend want of Evidence for their Disbelief of Christ's Doctrine, which Come Enforced with Arguments Far surpassing all such Probabilities.
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Thirdly, They believed and assented to things neither evident nor certain, nor yet so much as Probable, but actually false and fallacious. Such as were the absurd Doctrines, & Stories of their Rabbins.
Thirdly, They believed and assented to things neither evident nor certain, nor yet so much as Probable, but actually false and fallacious. Such as were the absurd Doctrines, & Stories of their Rabbis.
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yet even then did so much pester the Church, and so grosly abuse and delude the minds of that People, that Contradictions themselves asserted by Rabbies were Equally received and revered by them as the Sacred and Infallible Word of God.
yet even then did so much pester the Church, and so grossly abuse and delude the minds of that People, that Contradictions themselves asserted by Rabbies were Equally received and revered by them as the Sacred and Infallible Word of God.
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yet Christ then foretold, and after Times confirmed that Prediction of his, in the 5. Iohn 43. that they should receive many Cheats and Deceivers coming to them in their own name.
yet christ then foretold, and After Times confirmed that Prediction of his, in the 5. John 43. that they should receive many Cheats and Deceivers coming to them in their own name.
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From all which it follows, that the Jews could not alledge so much as a Pretence of the Want of Evidence in the Arguments brought by Christ to prove the Divinity and Authority of his Doctrine,
From all which it follows, that the jews could not allege so much as a Pretence of the Want of Evidence in the Arguments brought by christ to prove the Divinity and authority of his Doctrine,
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for some of which they had no Evidence, and for others of which they had no Certainty, and for most of which they had not so much as Probability. Which being so, from whence then could such an obstinate Infidelity, in matters of so great Clearness and Credibility take its rise? Why, this will be made out to us in the Third thing proposed.
for Some of which they had no Evidence, and for Others of which they had no Certainty, and for most of which they had not so much as Probability. Which being so, from whence then could such an obstinate Infidelity, in matters of so great Clearness and Credibility take its rise? Why, this will be made out to us in the Third thing proposed.
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Which cannot be done without some Labour and Intention of the mind, and the thoughts dwelling a considerable time, upon the Survey and Discussion of each Particular.
Which cannot be done without Some Labour and Intention of the mind, and the thoughts Dwelling a considerable time, upon the Survey and Discussion of each Particular.
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namely, That Persons grown up in the Belief of any Religion, cannot change that for another, without applying their Understanding duly to consider and compare both:
namely, That Persons grown up in the Belief of any Religion, cannot change that for Another, without applying their Understanding duly to Consider and compare both:
and their Will would be sure to divert and take it off, being wholly possessed and governed by their Covetousness and Ambition, which perfectly abhorr'd the Precepts of such a Doctrine.
and their Will would be sure to divert and take it off, being wholly possessed and governed by their Covetousness and Ambition, which perfectly abhorred the Precepts of such a Doctrine.
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for Persons infinitely Proud and Ambitious, to frame their minds to an Impartial, unbyassed Consideration of a Religion that taught nothing but Self-denial, and the Cross;
for Persons infinitely Proud and Ambitious, to frame their minds to an Impartial, unbiased Consideration of a Religion that taught nothing but Self-denial, and the Cross;
And again, when Christ discoursed to them of Alms, and a pious distribution of the goods and riches of this World in Luke 16. it is said in the 14. v. That the Pharisees who were Covetous, heard all those things and derided him.
And again, when christ discoursed to them of Alms, and a pious distribution of the goods and riches of this World in Lycia 16. it is said in the 14. v. That the Pharisees who were Covetous, herd all those things and derided him.
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as he that cannot. And thus I have done with the third thing proposed, and shown what was the true Cause of the Pharisees disbelief of Christ's Doctrine.
as he that cannot. And thus I have done with the third thing proposed, and shown what was the true Cause of the Pharisees disbelief of Christ's Doctrine.
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Fourth and Last, Which is to shew, That a Pious and well disposed Mind attended with a readiness to obey the known will of God, is the surest and best Means to enlighten the Understanding to a belief of Christianity.
Fourth and Last, Which is to show, That a Pious and well disposed Mind attended with a readiness to obey the known will of God, is the Surest and best Means to enlighten the Understanding to a belief of Christianity.
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And who in old time were the men of Extraordinary Revelations, but those who were also men of Extraordinary Piety? who were made Privy to the Secrets of Heaven, and the Hidden will of the Almighty,
And who in old time were the men of Extraordinary Revelations, but those who were also men of Extraordinary Piety? who were made Privy to the Secrets of Heaven, and the Hidden will of the Almighty,
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but such as performed his Revealed will at an higher rate of Strictness than the rest of the World? They were the Enochs, the Abrahams, the Elijahs, and the Daniels ;
but such as performed his Revealed will At an higher rate of Strictness than the rest of the World? They were the Enochs, the Abrahams, the Elijahs, and the Daniel's;
Upon which account, the Learned Jews still made this one of the Ingredients that went to Constitute a Prophet, that he should be perfectus in moralibus :
Upon which account, the Learned jews still made this one of the Ingredients that went to Constitute a Prophet, that he should be perfectus in Moralibus:
And what I here observe occasionally of extraordinary Revelation, and Prophecy, will by Analogy and due Proportion extend even to those Communications of God's Will, that are requisite to mens Salvation.
And what I Here observe occasionally of extraordinary Revelation, and Prophecy, will by Analogy and due Proportion extend even to those Communications of God's Will, that Are requisite to men's Salvation.
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there being a perfect inconsistency between that which is of Debt, and that which is of free Gift. And therefore leaving the non debet, and the non potest, to those, that can bind and loose the Almighty at their pleasure;
there being a perfect inconsistency between that which is of Debt, and that which is of free Gift. And Therefore leaving the non debet, and the non potest, to those, that can bind and lose the Almighty At their pleasure;
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nor suffers any one that shall live (even according to these measures of sincerity) up to what he knows, to perish for want of any Knowledge necessary, and what is more, sufficient, to save him.
nor suffers any one that shall live (even according to these measures of sincerity) up to what he knows, to perish for want of any Knowledge necessary, and what is more, sufficient, to save him.
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Were there then none living up to these measures of sincerity, amongst the Heathen? and if there were, did the goodness of God afford such persons Knowledge enough to save them? My answer is according to that of St. Paul, I judge not those that are without the Church ;
Were there then none living up to these measures of sincerity, among the Heathen? and if there were, did the Goodness of God afford such Persons Knowledge enough to save them? My answer is according to that of Saint Paul, I judge not those that Are without the Church;
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Secondly, A pious and well-disposed Will is the readiest means to enlighten the Understanding to a Knowledge of the Truth of Christianity, upon the account of a Natural Efficiency ;
Secondly, A pious and well-disposed Will is the Readiest means to enlighten the Understanding to a Knowledge of the Truth of Christianity, upon the account of a Natural Efficiency;
but it will also accompany that Search with two Dispositions, directly tending to, and principally productive of, the Discoveries of Truth; namely, Diligence, and Impartiality.
but it will also accompany that Search with two Dispositions, directly tending to, and principally productive of, the Discoveries of Truth; namely, Diligence, and Impartiality.
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So that, as in a Kind of Warfare; it must be perpetually upon the Watch; observing all the Avenues and Passes to it, and accordingly making its Approaches.
So that, as in a Kind of Warfare; it must be perpetually upon the Watch; observing all the Avenues and Passes to it, and accordingly making its Approaches.
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plants this reasoning and that Argument, this consequence and that distinction, like so many intellectual Batteries, till at length it forces a Way and Passage into the obstinate enclosed Truth, that so long withstood, and defied all its Assaults.
plants this reasoning and that Argument, this consequence and that distinction, like so many intellectual Batteries, till At length it forces a Way and Passage into the obstinate enclosed Truth, that so long withstood, and defied all its Assaults.
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The Jesuits have a Saying common amongst them, touching the Institution of Youth (in which their chief Strength and Talent lies) that Vexatio dat intellectum. As when the mind casts,
The Jesuits have a Saying Common among them, touching the Institution of Youth (in which their chief Strength and Talon lies) that Vexation that Intellectum. As when the mind Cast,
and turns it self restlesly from one thing to another, strains this Power of the Soul to apprehend, that to judge, another to divide, a fourth to remember :
and turns it self restlessly from one thing to Another, strains this Power of the Soul to apprehend, that to judge, Another to divide, a fourth to Remember:
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thus tracing out the nice and scarce observable Difference of some things, and the real Agreement of others, till at length it brings all the Ends of a long and various Hypothesis together;
thus tracing out the Nicaenae and scarce observable Difference of Some things, and the real Agreement of Others, till At length it brings all the Ends of a long and various Hypothesis together;
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nor match with the Understanding upon an ordinary Courtship or Address. Long and tedious Attendances must be given, and the hardest Fatigues endured, and digested:
nor match with the Understanding upon an ordinary Courtship or Address. Long and tedious Attendances must be given, and the Hardest Fatigues endured, and digested:
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Accordingly, let there be but the same Propensity, and Bent of Will to Religion, and there will be the same sedulity and indefatigable Industry in mens Enquiry into it.
Accordingly, let there be but the same Propensity, and Bent of Will to Religion, and there will be the same sedulity and indefatigable Industry in men's Enquiry into it.
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In this case, he prevaricates with his own Understanding, and cannot seriously and sincerely set his mind to consider the Strength, to poise the Weight,
In this case, he prevaricates with his own Understanding, and cannot seriously and sincerely Set his mind to Consider the Strength, to poise the Weight,
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and like a Colour'd Glass before his Eyes, casts its own Colour and Tincture upon all the Images and Idea's of things that pass from the Fancy to the Understanding:
and like a Coloured Glass before his Eyes, Cast its own Colour and Tincture upon all the Images and Idea's of things that pass from the Fancy to the Understanding:
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and so absolutely does it sway that, that if a strange irresistible Evidence of some unacceptable Truth should chance to surprise and force Reason to assent to the Premises, Affection would yet step in at last,
and so absolutely does it sway that, that if a strange irresistible Evidence of Some unacceptable Truth should chance to surprise and force Reason to assent to the Premises, Affection would yet step in At last,
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Upon which Account, Socinus, and his followers state the Reason of a man's believing or embracing Christianity, upon the Natural goodness or Vertuous disposition of his mind, which they sometimes call Naturalis Probitas, and sometimes Animus in Virtutem Pronus. For (say they) the whole Doctrine of Christianity teaches nothing,
Upon which Account, Socinus, and his followers state the Reason of a Man's believing or embracing Christianity, upon the Natural Goodness or Virtuous disposition of his mind, which they sometime call Naturalis Probity, and sometime Animus in Virtutem Pronus. For (say they) the Whole Doctrine of Christianity Teaches nothing,
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With ordinary minds, such, as much the greatest part of the World are, 'tis the Sutableness, not the Evidence of a Truth, that makes it to be assented to.
With ordinary minds, such, as much the greatest part of the World Are, it's the Suitableness, not the Evidence of a Truth, that makes it to be assented to.
And thus I have done with the fourth and last General thing proposed, and Proved by Argument, that a Pious and well-disposed Mind, attended with a Readiness to obey the known Will of God, is the surest and best Means to enlighten the Understanding to a Belief of Christianity.
And thus I have done with the fourth and last General thing proposed, and Proved by Argument, that a Pious and well-disposed Mind, attended with a Readiness to obey the known Will of God, is the Surest and best Means to enlighten the Understanding to a Belief of Christianity.
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and to quit their morals, without any discredit to their Intellectuals, they fly to several stale, trite, pitifull Objections and Cavils, some against Religion in general,
and to quit their morals, without any discredit to their Intellectuals, they fly to several stale, trite, pitiful Objections and Cavils, Some against Religion in general,
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and some against Christianity in particular, and some against the very first Principles of Morality, to give them some poor Credit and Countenance in the pursuit of their bruitish Courses.
and Some against Christianity in particular, and Some against the very First Principles of Morality, to give them Some poor Credit and Countenance in the pursuit of their brutish Courses.
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For though indeed the judgment may err upon the account of Weakness, yet where there is one Error that enters in at this door, ten are lett into it through the Will.
For though indeed the judgement may err upon the account of Weakness, yet where there is one Error that enters in At this door, ten Are let into it through the Will.
But these Sons of Epicurus, both for Voluptuousness, and Irreligion also, (as it is hard to support the former without the latter) these, I say, rest not here;
But these Sons of Epicurus, both for Voluptuousness, and Irreligion also, (as it is hard to support the former without the latter) these, I say, rest not Here;
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For which Cause, could we but prevail with the greatest Debauchees amongst us to change their Lives, we should find it no very hard matter to change their Judgments.
For which Cause, could we but prevail with the greatest Debauchees among us to change their Lives, we should find it not very hard matter to change their Judgments.
Secondly, In the next place, we learn from hence the most effectual way and means of proficiency and growth in the Knowledge of the great and profound Truths of Religion;
Secondly, In the next place, we Learn from hence the most effectual Way and means of proficiency and growth in the Knowledge of the great and profound Truths of Religion;
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that He would keep them from those Sins that may grieve and provoke his holy Spirit, the fountain of all true light and knowledge, to withdraw from them;
that He would keep them from those Sins that may grieve and provoke his holy Spirit, the fountain of all true Light and knowledge, to withdraw from them;
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yet he would not Practically gain his Assent, but the Result of all would end in a non persuadebis etiamsi persuaseris. Few Consider, what a Degree of Sottishness,
yet he would not Practically gain his Assent, but the Result of all would end in a non persuadebis Even if persuaseris. Few Consider, what a Degree of Sottishness,
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And no doubt, but this very Consideration also gives us the true Reason and full Explication of that notable and strange passage of Scripture, in Luke 16. and the last verse: That if men will not hear Moses and the Prophets,
And no doubt, but this very Consideration also gives us the true Reason and full Explication of that notable and strange passage of Scripture, in Lycia 16. and the last verse: That if men will not hear Moses and the prophets,
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no Argument, or Demonstration, no nor miracle whatsoever, shall be able to bring the Heart cordially to close with and receive it. Whereas on the Contrary;
no Argument, or Demonstration, no nor miracle whatsoever, shall be able to bring the Heart cordially to close with and receive it. Whereas on the Contrary;
Knowledge will break in upon such a Soul, like the Sun shining in his full might, with such a Victorious light, that nothing shall be able to resist it.
Knowledge will break in upon such a Soul, like the Sun shining in his full might, with such a Victorious Light, that nothing shall be able to resist it.
The Obedient, and the men of Practice are those Sons of Light, that shall outgrow all their doubts and ignorances, that shall ride upon these Clouds, and triumph over their present Imperfections;
The Obedient, and the men of Practice Are those Sons of Light, that shall outgrow all their doubts and ignorances, that shall ride upon these Clouds, and triumph over their present Imperfections;
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till Persuasion pass into Knowledge, and Knowledge advance into Assurance, and all come at length to be Compleated in the Beatifick Vision, and a Full Fruition of those Joys, which God has in Reserve for them, whom by his Grace he shall prepare for Glory. To which God Infinitely Wise, Holy,
till Persuasion pass into Knowledge, and Knowledge advance into Assurance, and all come At length to be Completed in the Beatific Vision, and a Full Fruition of those Joys, which God has in Reserve for them, whom by his Grace he shall prepare for Glory. To which God Infinitely Wise, Holy,
AFter the happy expiration of those Times, which had Reformed so many Churches to the ground, and in which men used to express their Honour to God and their Allegiance to their Prince the same way, demolishing the Palaces of the One,
After the happy expiration of those Times, which had Reformed so many Churches to the ground, and in which men used to express their Honour to God and their Allegiance to their Prince the same Way, demolishing the Palaces of the One,
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by a miraculous Revolution, reducing many from the Head of a triumphant Rebellion to their old condition of Masons, Smiths, and Carpenters, that in this capacity they might repair what,
by a miraculous Revolution, reducing many from the Head of a triumphant Rebellion to their old condition of Masons, Smiths, and Carpenters, that in this capacity they might repair what,
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and that which he bore to the other dwellings of Israel, imports, as all other Comparisons do in the superiour part of them, Two things; Difference and Preheminence :
and that which he boar to the other dwellings of Israel, imports, as all other Comparisons do in the superior part of them, Two things; Difference and Pre-eminence:
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And accordingly, I cannot more commodiously and naturally contrive the prosecution of these words, than by casting the Sence of them into these two Propositions. I.
And accordingly, I cannot more commodiously and naturally contrive the prosecution of these words, than by casting the Sense of them into these two Propositions. I.
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That God bears a different respect to places set apart and consecrated to his Worship, from what he bears to all other places design'd to the uses of common life. II. That God preferrs the Worship paid him in such places, above that which is offered him in any other places whatsoever.
That God bears a different respect to places Set apart and consecrated to his Worship, from what he bears to all other places designed to the uses of Common life. II That God prefers the Worship paid him in such places, above that which is offered him in any other places whatsoever.
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As to the former of these, This Difference of Respect, born by God to such places, from what he bears to others, may be evinced these three several ways. 1. By those eminent interposals of Providence, both for the erecting and preserving of such places. 2. By those Notable Judgments shewn by God upon the Violaters of them. 3. Lastly, by declaring the ground and reason why God shews such a different respect to those places from what he manifests to others.
As to the former of these, This Difference of Respect, born by God to such places, from what he bears to Others, may be evinced these three several ways. 1. By those eminent interposals of Providence, both for the erecting and preserving of such places. 2. By those Notable Judgments shown by God upon the Violaters of them. 3. Lastly, by declaring the ground and reason why God shows such a different respect to those places from what he manifests to Others.
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1. First of all then, Those eminent interposals of the Divine Providence for the Erecting and Preserving such places, will be One pregnant and strong Argument to prove the Difference of God's respect to them and to others of Common Use.
1. First of all then, Those eminent interposals of the Divine Providence for the Erecting and Preserving such places, will be One pregnant and strong Argument to prove the Difference of God's respect to them and to Others of Common Use.
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What particular inspirations were there upon Aholiab to fit him to work about the Sanctuary! The Spirit of God was the Surveyer, Directer, and Manager of the whole business.
What particular inspirations were there upon Aholiab to fit him to work about the Sanctuary! The Spirit of God was the Surveyor, Directer, and Manager of the Whole business.
David, though a man of most intimate converse and acquaintance with God, and one who bore a Kingly preheminence over others, no less in point of Piety,
David, though a man of most intimate converse and acquaintance with God, and one who boar a Kingly pre-eminence over Others, no less in point of Piety,
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and was not permitted to lay a stone in that Sacred Pile, but the whole work was entirely reserved for Solomon, a Prince adorned with those parts of Mind,
and was not permitted to lay a stone in that Sacred Pile, but the Whole work was entirely reserved for Solomon, a Prince adorned with those parts of Mind,
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why might not David have been permitted to build God a Temple, as well as to rear himself a Palace? why might not he, who was so pious as to design, be also so prosperous as to finish it? God must needs have set a more than ordinary esteem upon that, which David, the Man after his own heart, the Darling of Heaven,
why might not David have been permitted to built God a Temple, as well as to rear himself a Palace? why might not he, who was so pious as to Design, be also so prosperous as to finish it? God must needs have Set a more than ordinary esteem upon that, which David, the Man After his own heart, the Darling of Heaven,
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yet finish'd and completed it was, under the conduct and protection of a peculiar Providence, that made the Instruments of that great design prevalent and victorious,
yet finished and completed it was, under the conduct and protection of a peculiar Providence, that made the Instruments of that great Design prevalent and victorious,
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and to build one much more Glorious, and fit for the Saviour of the World to appear, and to preach in. Iosephus in his 15th. Book of the Jewish Antiquities and the 14th.
and to built one much more Glorious, and fit for the Saviour of the World to appear, and to preach in. Iosephus in his 15th. Book of the Jewish Antiquities and the 14th.
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or satisfy my Reason in assigning any other cause of this, but the kindness of God himself to the place of his Worship, making the common influences of Heaven to stop their course,
or satisfy my Reason in assigning any other cause of this, but the kindness of God himself to the place of his Worship, making the Common influences of Heaven to stop their course,
Though I must confess, that David 's being prohibited, and Herod permitted, to build God a Temple, might, seem strange, did not the Absoluteness of God's good pleasure satisfy all sober minds of the Reasonableness of God's proceedings,
Though I must confess, that David is being prohibited, and Herod permitted, to built God a Temple, might, seem strange, did not the Absoluteness of God's good pleasure satisfy all Sobrium minds of the Reasonableness of God's proceedings,
These were the Dignities that made it (as it were) the Presence-Chamber of the Almighty, the room of Audience, where He declared that He would receive and answer Petitions from all places under Heaven,
These were the Dignities that made it (as it were) the Presence-Chamber of the Almighty, the room of Audience, where He declared that He would receive and answer Petitions from all places under Heaven,
But to evidence, how different a respect God bears to things consecrated to his own Worship, from what he bears to all other things, let that one Eminent passage of Corah, Dathan, and Abiram, be proof beyond all exception:
But to evidence, how different a respect God bears to things consecrated to his own Worship, from what he bears to all other things, let that one Eminent passage of Corah, Dathan, and Abiram, be proof beyond all exception:
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yet upon this account, that they had been Consecrated by the offering Incense in them, were, by God's special command, sequestred from all common use,
yet upon this account, that they had been Consecrated by the offering Incense in them, were, by God's special command, sequestered from all Common use,
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and appointed to be beaten into broad plates, and fastned as a Covering upon the Altar, Numb. 16.28. The Censers of these sinners against their own souls, let them make broad Plates for a Covering of the Altar:
and appointed to be beaten into broad Plataea, and fastened as a Covering upon the Altar, Numb. 16.28. The Censers of these Sinners against their own Souls, let them make broad Plataea for a Covering of the Altar:
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And the argument holds equally good for the Consecration of places. The Apostle would have no revelling, or junketting upon the Altar, which had been used,
And the argument holds equally good for the Consecration of places. The Apostle would have no reveling, or junketing upon the Altar, which had been used,
Have ye not Houses to Eat and to Drink in? or despise ye the Church of God? says St. Paul, 1 Cor. 11.22. It would have been no answer to have told the Apostle, What? is not the Church Stone and Wood as well as other Buildings? and is there any such peculiar sanctity in this parcel of Brick and Mortar? and must God who, has declared himself No respecter of persons, be now made a respecter of places ? No;
Have you not Houses to Eat and to Drink in? or despise you the Church of God? Says Saint Paul, 1 Cor. 11.22. It would have been no answer to have told the Apostle, What? is not the Church Stone and Wood as well as other Buildings? and is there any such peculiar sanctity in this parcel of Brick and Mortar? and must God who, has declared himself No respecter of Persons, be now made a respecter of places? No;
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And thus much for the first Argument brought to prove the different respect that God bears to things and places consecrated and set apart to his own Worship from what he bears to others. The
And thus much for the First Argument brought to prove the different respect that God bears to things and places consecrated and Set apart to his own Worship from what he bears to Others. The
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Second argument for the proof of the same assertion, shall be taken from those remarkable Judgments shewn by God, upon the Violaters of things consecrated and set apart to Holy Uses.
Second argument for the proof of the same assertion, shall be taken from those remarkable Judgments shown by God, upon the Violaters of things consecrated and Set apart to Holy Uses.
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But to give some higher, and clearer instances of the Divine judgments upon Sacrilegious persons. In 1 K. 14.26. We find Shishak King of AEgypt spoiling and robbing Solomon 's Temple:
But to give Some higher, and clearer instances of the Divine Judgments upon Sacrilegious Persons. In 1 K. 14.26. We find shishak King of Egypt spoiling and robbing Solomon is Temple:
he lost his Kingdom, and by a new unheard-of Judgment, was driven from the Society and converse of Men, to table with the Beasts, and to graze with Oxen;
he lost his Kingdom, and by a new unheard-of Judgement, was driven from the Society and converse of Men, to table with the Beasts, and to graze with Oxen;
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which in his pride he sent for, to abuse with his impious Sensuality, he sees his fatal Sentence writ by the finger of God, in the very midst of his profane mirth.
which in his pride he sent for, to abuse with his impious Sensuality, he sees his fatal Sentence writ by the finger of God, in the very midst of his profane mirth.
the story of whose profaning God's House, you may read in the 1. book of Maccab. 1 ch. and you may read also at large what success he found after it, in the 6th. ch. where the Author tells us that he never prospered aftewards in any thing, but all his designs were frustrated, his Captains slain, his Armies defeated;
the story of whose profaning God's House, you may read in the 1. book of Maccab 1 changed. and you may read also At large what success he found After it, in the 6th. changed. where the Author tells us that he never prospered afterwards in any thing, but all his designs were frustrated, his Captains slave, his Armies defeated;
And (which is most considerable as to the present business) when all these Evils befell him, his own conscience tells him, that it was even for this, that he had most Sacrilegiously pillaged and invaded God's House. 1 Maccab. 6. vers. 12, 13. Now I remember (says he) the Evils I did at Ierusalem,
And (which is most considerable as to the present business) when all these Evils befell him, his own conscience tells him, that it was even for this, that he had most Sacrilegiously pillaged and invaded God's House. 1 Maccab 6. vers. 12, 13. Now I Remember (Says he) the Evils I did At Ierusalem,
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God stopt his blasphemous Mouth, and cut off his sacrilegious Hand, and made them teach the world, what it was for the most potent sinner under Heaven, to threaten the Almighty God, especially in his own House; for so was the Temple.
God stopped his blasphemous Mouth, and Cut off his sacrilegious Hand, and made them teach the world, what it was for the most potent sinner under Heaven, to threaten the Almighty God, especially in his own House; for so was the Temple.
But now, lest some should puff at these instances, as being such as were under a different Oeconomy of Religion, in which God was more tender of the shell,
But now, lest Some should puff At these instances, as being such as were under a different Oeconomy of Religion, in which God was more tender of the shell,
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and invasion of things Sacred, is an offence against the eternal Law of nature, and not against any positive Institution after a time to Expire, we need not go many Nations off,
and invasion of things Sacred, is an offence against the Eternal Law of nature, and not against any positive Institution After a time to Expire, we need not go many nations off,
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so unhappy have been the purchasers of Church-lands, that the world is not now to seek for an argument from a long experience to convince it, that though in such purchases, Men have usually the cheapest Penny-worths,
so unhappy have been the purchasers of Church lands, that the world is not now to seek for an argument from a long experience to convince it, that though in such purchases, Men have usually the cheapest Pennyworths,
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So that when the Heir of a blasted family has rose up and promised fair, and perhaps flourished for some time, upon the stock of excellent parts and great favour;
So that when the Heir of a blasted family has rose up and promised fair, and perhaps flourished for Some time, upon the stock of excellent parts and great favour;
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And for this (to shew the world that Papists can commit Sacrilege as freely as they can object it to Protestants) it shall be in that great Cardinal and Minister of State, Woolsey, who obtained leave of Pope Clement the 7th. to Demolish 40 Religious houses:
And for this (to show the world that Papists can commit Sacrilege as freely as they can Object it to Protestants) it shall be in that great Cardinal and Minister of State, Woolsey, who obtained leave of Pope Clement the 7th. to Demolish 40 Religious houses:
Woolsey (as is known) incurr'd a Praemunire, forfeited his Honour, Estate, and Life, which he ended, some say, by Poyson; but certainly in great Calamity.
Woolsey (as is known) incurred a Praemunire, forfeited his Honour, Estate, and Life, which he ended, Some say, by Poison; but Certainly in great Calamity.
Nor is that instance in one of another Religion to be passed over, (so near it is to the former passage of Nicanor ) of a Commander in the Parliament's Rebel-Army, who coming to Rifle and Deface the Cathedral at Litchfield, solemnly at the head of his Troops, begged of God to shew some remarkable Token of his approbation,
Nor is that instance in one of Another Religion to be passed over, (so near it is to the former passage of Nicanor) of a Commander in the Parliament's Rebel-Army, who coming to Rifle and Deface the Cathedral At Lichfield, solemnly At the head of his Troops, begged of God to show Some remarkable Token of his approbation,
Providence, where it loves a Nation, concerns it self to own, and assert the interest of Religion, by blasting the spoilers of Religious Persons and Places.
Providence, where it loves a nation, concerns it self to own, and assert the Interest of Religion, by blasting the spoilers of Religious Persons and Places.
Touching which we are to observe, 1. Negatively, that it is no Worth or Sanctity naturally inherent in the things themselves, that either does or can procure them this esteem from God:
Touching which we Are to observe, 1. Negatively, that it is no Worth or Sanctity naturally inherent in the things themselves, that either does or can procure them this esteem from God:
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and the very Sanctum Sanctorum had originally no more Sacredness in it than the Valley of the Son of Hinnom, or any other place in Iudaea. Positively therefore, the sole ground and reason of this different esteem vouchsafed by God to consecrated things and places, is this, That he has the sole property of them.
and the very Sanctum Sanctorum had originally no more Sacredness in it than the Valley of the Son of Hinnom, or any other place in Iudaea. Positively Therefore, the sole ground and reason of this different esteem vouchsafed by God to consecrated things and places, is this, That he has the sole property of them.
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and to the making of a a thing or place Sacred, this Surrender of it by its right Owner, is so Necessary, that all the Rites of Consecration used upon a place against the Owner's Will,
and to the making of a a thing or place Sacred, this Surrender of it by its right Owner, is so Necessary, that all the Rites of Consecration used upon a place against the Owner's Will,
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and therefore says the Canonist, Qui sine voluntate Domini consecrat, reverà desecrat : the like judgment passed that learned Bishop Synesius upon a place so consecrated.
and Therefore Says the Canonist, Qui sine voluntate Domini consecrate, reverà desecrat: the like judgement passed that learned Bishop Synesius upon a place so consecrated.
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And moreover, as Consecration makes not a thing Sacred without the Owner's gift, so the Owner's gift of it self alone makes a thing Sacred without the Ceremonies of Consecration;
And moreover, as Consecration makes not a thing Sacred without the Owner's gift, so the Owner's gift of it self alone makes a thing Sacred without the Ceremonies of Consecration;
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Yet certain it is, that after the Donation of them to the Church, it is as really Sacrilege, to steal or alienate them from those Sacred Uses, to which they were dedicated by the Donors,
Yet certain it is, that After the Donation of them to the Church, it is as really Sacrilege, to steal or alienate them from those Sacred Uses, to which they were dedicated by the Donors,
For Natural Reason will evince, that God will receive Testimonies of Honour from his Creatures amongst which the Homage of Offerings and the parting with a Right, is a very great one.
For Natural Reason will evince, that God will receive Testimonies of Honour from his Creatures among which the Homage of Offerings and the parting with a Right, is a very great one.
silence in that case (even amongst those who transact visibly and corporally with one another) is, by the General voice of Reason reputed an Acceptance.
silence in that case (even among those who transact visibly and corporally with one Another) is, by the General voice of Reason reputed an Acceptance.
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And, 2dly, The Bishop's solemn Benediction and Prayers to God for a Blessing upon those, who shall seek him in such Sacred places, cannot but be supposed a direct and most effectual means to procure a blessing from God upon those Persons who shall address themselves to him there, as they ought to do.
And, 2dly, The Bishop's solemn Benediction and Prayers to God for a Blessing upon those, who shall seek him in such Sacred places, cannot but be supposed a Direct and most effectual means to procure a blessing from God upon those Persons who shall address themselves to him there, as they ought to do.
and consequently the Alienating of them, is a robbing of God. Mal. 3.89. Ye are Cursed with a Curse, for ye have robbed me, even this whole Nation, in Tythes and Offerings.
and consequently the Alienating of them, is a robbing of God. Malachi 3.89. You Are Cursed with a Curse, for you have robbed me, even this Whole nation, in Tithes and Offerings.
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For so says our Magna Charta, in the 1. ch. Concessimus Deo — quòd Ecclesia Anglicana libera erit, &c. Upon which words, that great Lawyer in his Institutes Comments thus.
For so Says our Magna Charta, in the 1. changed. Concessimus God — quòd Ecclesia Anglican Libera erit, etc. Upon which words, that great Lawyer in his Institutes Comments thus.
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Namely, That God bears a different respect to places set apart and consecrated to his Worship, from what he bears to all other places, designed to the uses of common Life :
Namely, That God bears a different respect to places Set apart and consecrated to his Worship, from what he bears to all other places, designed to the uses of Common Life:
I proceed now, to the other Proposition, which is, That God preferrs the Worship paid him, in such Places, above that which is offered him in any other places whatsoever. And that for these Reasons.
I proceed now, to the other Proposition, which is, That God prefers the Worship paid him, in such Places, above that which is offered him in any other places whatsoever. And that for these Reasons.
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It has been the advice of some Spiritual Persons, that such as were able, should set apart some certain place in their dwellings, for their private Devotions only;
It has been the Advice of Some Spiritual Persons, that such as were able, should Set apart Some certain place in their dwellings, for their private Devotions only;
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The mind of man, even in Spirituals, Acts with a Corporeal, Dependance, and so is help'd or hinder'd in its Operations, according to the different Quality of External Objects that incurr into the Senses.
The mind of man, even in Spirituals, Acts with a Corporeal, Dependence, and so is helped or hindered in its Operations, according to the different Quality of External Objects that incur into the Senses.
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and recover the wandring mind much more effectually than a Sermon, or a rational Discourse. For these things in a manner preach to the Eye, when the Ear is dull,
and recover the wandering mind much more effectually than a Sermon, or a rational Discourse. For these things in a manner preach to the Eye, when the Ear is dull,
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And, since God has placed the Soul in a Body, where it receives all things by the Ministry of the outward Senses, he would have us secure these Cinque-ports (as I may so call them) against the Invasion of vain thoughts, by suggesting to them such Objects as may prepossess them with the contrary.
And, since God has placed the Soul in a Body, where it receives all things by the Ministry of the outward Senses, he would have us secure these Cinque ports (as I may so call them) against the Invasion of vain thoughts, by suggesting to them such Objects as may prepossess them with the contrary.
It is no doubt but that Holy Person continued a strict and most Pious communion with God, during his wandrings upon the Mountains, and in the Wilderness;
It is no doubt but that Holy Person continued a strict and most Pious communion with God, during his wanderings upon the Mountains, and in the Wilderness;
but still he found in himself, that he had not those kindly, warm meltings upon his heart, those raptures and ravishing transports of Affection, that he used to have in the fix'd,
but still he found in himself, that he had not those kindly, warm meltings upon his heart, those raptures and ravishing transports of Affection, that he used to have in the fixed,
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and therefore he preferrs the service offered him in the Sanctuary, because there he usually vouchsafes more helps to the Piously disposed person, for the discharge of it.
and Therefore he prefers the service offered him in the Sanctuary, Because there he usually vouchsafes more helps to the Piously disposed person, for the discharge of it.
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because, under one it has a directer, and a warmer influence from the Sun than under the other, which gives it both a better Savour, and a greater worth.
Because, under one it has a directer, and a warmer influence from the Sun than under the other, which gives it both a better Savour, and a greater worth.
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if I should appeal to the experience of many in this Nation, who having been long bred to the Decent way of Divine Service, in the Cathedrals of the Church of England, were afterwards driven into foreign Countries where,
if I should appeal to the experience of many in this nation, who having been long bred to the Decent Way of Divine Service, in the Cathedrals of the Church of England, were afterwards driven into foreign Countries where,
Set Places, and Set Hours for Divine Worship, as much as the Laws of Necessity and Charity permit us to observe them, are but parts of that due Reverence that we owe it:
Set Places, and Set Hours for Divine Worship, as much as the Laws of Necessity and Charity permit us to observe them, Are but parts of that due reverence that we owe it:
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When he commanded Abraham to Sacrifice his Only and Beloved Isaac, the place of the Offering was not left undetermined, and to the Offerer's Discretion: But in Gen. 22.2. Get thee into the Land of Moriah (says God) and offer him for a Burnt-offering upon one of the Mountains that I shall tell thee of.
When he commanded Abraham to Sacrifice his Only and beloved Isaac, the place of the Offering was not left undetermined, and to the Offerer's Discretion: But in Gen. 22.2. Get thee into the Land of Moriah (Says God) and offer him for a Burnt-offering upon one of the Mountains that I shall tell thee of.
It was part of his Sacrifice, not only What he should Offer, but Where. When we serve God in his own House, his Service (as I may so say) leads all our other secular affairs in triumph after it.
It was part of his Sacrifice, not only What he should Offer, but Where. When we serve God in his own House, his Service (as I may so say) leads all our other secular affairs in triumph After it.
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The great distance of some places from thence, could not excuse the Inhabitants from making their appearance there, which the Mosaick Law exacted as indispensable.
The great distance of Some places from thence, could not excuse the Inhabitants from making their appearance there, which the Mosaic Law exacted as indispensable.
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for they might very plausibly, and very rationally have alledged, That, during their absence, their Enemies round about them, might take that advantage to invade their Land. And therefore, to obviate this fear and exception, which indeed was built upon so good ground, God makes them a promise, which certainly is as remarkable as any in the whole Book of God, Exod. 34.24.
for they might very plausibly, and very rationally have alleged, That, during their absence, their Enemies round about them, might take that advantage to invade their Land. And Therefore, to obviate this Fear and exception, which indeed was built upon so good ground, God makes them a promise, which Certainly is as remarkable as any in the Whole Book of God, Exod 34.24.
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For surely a rich Land, guardless and undefended, must needs have been a double incitement; and such an one, as might not only admit, but even invite the Enemy.
For surely a rich Land, guardless and undefended, must needs have been a double incitement; and such an one, as might not only admit, but even invite the Enemy.
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And therefore that Eminent Hero in Religion, Daniel, when in the Land of his Captivity, he used to pay his daily Devotions to God, not being able to go to the Temple, would at least look towards it, advance to it in wish and desire;
And Therefore that Eminent Hero in Religion, daniel, when in the Land of his Captivity, he used to pay his daily Devotions to God, not being able to go to the Temple, would At least look towards it, advance to it in wish and desire;
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as to send us both to this, and to all other solemn places of Divine Worship, with those three excellent Ingredients of Devotion, Desire, Reverence, and Confidence !
as to send us both to this, and to all other solemn places of Divine Worship, with those three excellent Ingredients of Devotion, Desire, reverence, and Confidence!
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Or do they not rather come hither slowly, sit here uneasily, and depart desirously? all which is but too evident a sign, that Men repair to the House of God, not as to a place of Fruition, but of Task and Trouble;
Or do they not rather come hither slowly, fit Here uneasily, and depart desirously? all which is but too evident a Signen, that Men repair to the House of God, not as to a place of Fruition, but of Task and Trouble;
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Reverence and confidence are so far from being inconsistent, that they are the most direct and proper qualifications of a Devout, and Filial approach to God.
reverence and confidence Are so Far from being inconsistent, that they Are the most Direct and proper qualifications of a Devout, and Filial approach to God.
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For where should we be so confident of a Blessing, as in the Place, and Element of Blessings? The place, where God both promises and delights to dispense larger proportions of his favour;
For where should we be so confident of a Blessing, as in the Place, and Element of Blessings? The place, where God both promises and delights to dispense larger proportions of his favour;
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A SERMON Preached at WESTMINSTER-ABBEY, February 22. 1684 / 5. PROVERBS XVI. 33. The lot is cast into the lap, but the whole disposing of it is of the Lord.
A SERMON Preached At WESTMINSTER ABBEY, february 22. 1684 / 5. PROVERBS XVI. 33. The lot is cast into the lap, but the Whole disposing of it is of the Lord.
and that not only in matters of moment and business, but also of Recreation; which latter is indeed impugned by some, though better defended by others;
and that not only in matters of moment and business, but also of Recreation; which latter is indeed impugned by Some, though better defended by Others;
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a proof of the Exactness and universality of God's Providence from its influence upon a thing of all others the most Casual and fortuitous, such as is the Casting of Lots.
a proof of the Exactness and universality of God's Providence from its influence upon a thing of all Others the most Casual and fortuitous, such as is the Casting of Lots.
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And for this very Reason, because they are so, it is the royal prerogative of God himself, to have all these loose, uneven, fickle, uncertainties under his disposal.
And for this very Reason, Because they Are so, it is the royal prerogative of God himself, to have all these lose, uneven, fickle, uncertainties under his disposal.
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The subject therefore, that from hence we are naturally carryed to the consideration of, is, the admirable Extent of the Divine Providence, in managing the most contingent passages of Human Affairs;
The Subject Therefore, that from hence we Are naturally carried to the consideration of, is, the admirable Extent of the Divine Providence, in managing the most contingent passages of Human Affairs;
From which two Qualifications, these two things also follow. 1. That it is absolutely out of the Reach of man's Knowledge. 2. That it is equally out of his Power. This is most clear;
From which two Qualifications, these two things also follow. 1. That it is absolutely out of the Reach of Man's Knowledge. 2. That it is equally out of his Power. This is most clear;
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so that upon the proposal of an agreeable Object, it may rationally be conjectur'd, that a man's Choice will rather incline him to accept, than to refuse it.
so that upon the proposal of an agreeable Object, it may rationally be conjectured, that a Man's Choice will rather incline him to accept, than to refuse it.
or throw an Ace rather than a Sise? Now if these things are thus out of the compass of a man's knowledge, it will unavoidably follow, that they are also out of his Power.
or throw an Ace rather than a Size? Now if these things Are thus out of the compass of a Man's knowledge, it will avoidable follow, that they Are also out of his Power.
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and consequently to all things successively existing in them. Which eternal, indivisible act of his existence, makes all futures actually present to him;
and consequently to all things successively existing in them. Which Eternal, indivisible act of his existence, makes all futures actually present to him;
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and certainly thus to reduce Contingency to Method, Instability and Chance it self, to an unfailing Rule and Order, argues such a Mind as is fit to govern the World;
and Certainly thus to reduce Contingency to Method, Instability and Chance it self, to an unfailing Rule and Order, argues such a Mind as is fit to govern the World;
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Even that horrid Villainy of the Crucifixion of our Saviour was not a thing left to the disposal of Chance and Uncertainty, but in Acts 2.23. it is said of him, That he was delivered to the wicked hands of his murtherers, by the determinate counsel and foreknowledge of God :
Even that horrid Villainy of the Crucifixion of our Saviour was not a thing left to the disposal of Chance and Uncertainty, but in Acts 2.23. it is said of him, That he was Delivered to the wicked hands of his murderers, by the determinate counsel and foreknowledge of God:
whether ever there should be such a thing or no? Certainly the Actions and Proceedings of Wise men run in a much greater closeness and coherence with one another,
whither ever there should be such a thing or no? Certainly the Actions and Proceedings of Wise men run in a much greater closeness and coherence with one Another,
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and make God first wait and expect what the Creature will do, (and then frame his Decrees and Counsels accordingly) forget that He is the First Cause of all things,
and make God First wait and expect what the Creature will do, (and then frame his Decrees and Counsels accordingly) forget that He is the First Cause of all things,
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and discourse most unphilosophically, absurdly, and unsutably to the Nature of an Infinite Being; whose influence in every Motion must set the first Wheel a-going.
and discourse most unphilosophically, absurdly, and unsuitably to the Nature of an Infinite Being; whose influence in every Motion must Set the First Wheel going.
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it being grosly contrary to the very first Notions we have of the infinite perfection of the Divine Nature, to state or suppose any New Immanent Act in God.
it being grossly contrary to the very First Notions we have of the infinite perfection of the Divine Nature, to state or suppose any New Immanent Act in God.
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so that they subjected God to the fatal Chain of Causes, whereas they should have resolved the Necessity of all inferior Events into the Free Determination of God himself;
so that they subjected God to the fatal Chain of Causes, whereas they should have resolved the Necessity of all inferior Events into the Free Determination of God himself;
Now this over-ruling, directing power of God may be considered, 1. In reference to Societies, or United Bodies of Men. 2. In reference to Particular Persons. 1. And first for Societies.
Now this overruling, directing power of God may be considered, 1. In Referente to Societies, or United Bodies of Men. 2. In Referente to Particular Persons. 1. And First for Societies.
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and those so wholly undesigned by such as are the immediate visible Actors in them. Examples of this, we have both in Holy Writ, and also in other Stories.
and those so wholly undesigned by such as Are the immediate visible Actors in them. Examples of this, we have both in Holy Writ, and also in other Stories.
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a Story that seems to be made up of nothing else but chances and little contingencies, all directed to mighty Ends. For was it not a mere chance that his Father Iacob should send him to visit his Brethren, just at that time that the Ishmaelites were to pass by that way,
a Story that seems to be made up of nothing Else but chances and little contingencies, all directed to mighty Ends. For was it not a mere chance that his Father Iacob should send him to visit his Brothers, just At that time that the Ishmaelites were to pass by that Way,
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and thereby brought at length to the knowledge of Pharaoh in that unlikely manner that he was? yet by a joynt connexion of every one of these casual Events, Providence served it self in the preservation of a Kingdom from Famine,
and thereby brought At length to the knowledge of Pharaoh in that unlikely manner that he was? yet by a joint connexion of every one of these casual Events, Providence served it self in the preservation of a Kingdom from Famine,
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and their Bondage for a Glorious Deliverance, through those prodigious Manifestations of the Divine Power, in the several Plagues inflicted upon the AEgyptians. It was hugely accidental that Ioash King of Israel, being commanded by the Prophet to strike upon the ground, 2 Kings 13. should strike no oftner than just three times;
and their Bondage for a Glorious Deliverance, through those prodigious Manifestations of the Divine Power, in the several Plagues inflicted upon the egyptians. It was hugely accidental that Joash King of Israel, being commanded by the Prophet to strike upon the ground, 2 Kings 13. should strike no oftener than just three times;
It was very casual, that the Levite and his Concubine should linger so long, as to be forced to take up their Lodging at Gibeah, as we read in Iudges 19. and yet we know what a Villainy was occasion'd by it,
It was very casual, that the Levite and his Concubine should linger so long, as to be forced to take up their Lodging At Gibeah, as we read in Judges 19. and yet we know what a Villainy was occasioned by it,
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When in his March towards him, chancing to bathe himself in the River Cydnus, through the excessive coldness of those Waters, he fell sick near unto death for three days;
When in his March towards him, chancing to bathe himself in the River Cydnus, through the excessive coldness of those Waters, he fell sick near unto death for three days;
Whereas had not this stop been given him by that accidental Sickness, his great Courage and promptness of Mind, would, beyond all doubt, have carried him directly forward to the Enemy, till he had met him in the vast open Plains of Persia ;
Whereas had not this stop been given him by that accidental Sickness, his great Courage and promptness of Mind, would, beyond all doubt, have carried him directly forward to the Enemy, till he had met him in the vast open Plains of Persiam;
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and took up and nourished by a Shepherd (for the Story of the She-wolf is a Fable) and yet in that one Accident was laid the Foundation of the Fourth Universal Monarchy.
and took up and nourished by a Shepherd (for the Story of the She-wolf is a Fable) and yet in that one Accident was laid the Foundation of the Fourth Universal Monarchy.
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How doubtfull a case was it, whether Hannibal after the Battle of Cannae, should march directly to Rome, or divert into Campania! Certain it is, that there was more reason for the former;
How doubtful a case was it, whither Hannibal After the Battle of Cannae, should march directly to Room, or divert into Campania! Certain it is, that there was more reason for the former;
yet his Reason deserted his Conduct at that time, and by not going to Rome he gave occasion to those Recruits of the Roman strength, that prevailed to the Conquest of his Countrey,
yet his Reason deserted his Conduct At that time, and by not going to Room he gave occasion to those Recruits of the Roman strength, that prevailed to the Conquest of his Country,
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yet upon occasion of a Notable Experiment, that had like to have lost him his whole Army at Dyrrachium, tells us the Power of it in the Third Book of his Commentaries, De Bello Civili Fortuna, quae plurimum potest cùm in aliis rebus, tum praecipuè in bello, parvis momentis magnas rerum mutationes efficit.
yet upon occasion of a Notable Experiment, that had like to have lost him his Whole Army At Dyrrachium, tells us the Power of it in the Third Book of his Commentaries, De Bello Civili Fortuna, Quae plurimum potest cùm in Others rebus, tum praecipuè in bello, parvis Momentis Magnas rerum mutationes efficit.
and the best Commanders to have a kind of Lottery for their Work, as, amongst us, they have for their Reward. For how often have whole Armies been routed by a little Mistake,
and the best Commanders to have a kind of Lottery for their Work, as, among us, they have for their Reward. For how often have Whole Armies been routed by a little Mistake,
whether his Army should march this way, or that way? Whereas had it took that way, which actually it did not, things afterwards so fell out, that in very high Probability of Reason, it must have met with such success,
whither his Army should march this Way, or that Way? Whereas had it took that Way, which actually it did not, things afterwards so fell out, that in very high Probability of Reason, it must have met with such success,
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Many passages happen in the world, much like that little Cloud in 1 Kings 18. that appear'd at first to Elijah 's Servant no bigger than a man's Hand, but presently after grew and spread,
Many passages happen in the world, much like that little Cloud in 1 Kings 18. that appeared At First to Elijah is Servant no bigger than a Man's Hand, but presently After grew and spread,
and widen themselves into such a Numerous train of mischievous consequences, one drawing after it another, by a continued dependance and multiplication, that the Plague becomes Victorious and Universal;
and widen themselves into such a Numerous train of mischievous consequences, one drawing After it Another, by a continued dependence and multiplication, that the Plague becomes Victorious and Universal;
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For who that should view the small, despicable Beginnings of some things and persons at first, could imagine or Prognosticate those vast and stupendious encreases of fortune that have afterwards followed them?
For who that should view the small, despicable Beginnings of Some things and Persons At First, could imagine or Prognosticate those vast and stupendious increases of fortune that have afterwards followed them?
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Who that had seen Masianello, a poor Fisherman with his red Cap, and his Angle, could have reckon'd it possible to see such a pitifull thing within a Week after, shining in his Cloth of Gold,
Who that had seen Masianello, a poor Fisherman with his read Cap, and his Angle, could have reckoned it possible to see such a pitiful thing within a Week After, shining in his Cloth of Gold,
and the Banishment of another, ascend the Throne, be invested in the Royal Robes and want nothing of the state of a King but the changeing of his Hat into a Crown?
and the Banishment of Another, ascend the Throne, be invested in the Royal Robes and want nothing of the state of a King but the changing of his Hat into a Crown?
as both cross the methods of their actings, and surpass the measure of their Expectations. For according to both these, Men still suppose a Gradual, Natural Progress of things;
as both cross the methods of their actings, and surpass the measure of their Expectations. For according to both these, Men still suppose a Gradual, Natural Progress of things;
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or had that little Vessel not been cast by the Parents, or carryed by the Water into that very place, where it was, in all likelyhood the Child must have undergone the common Lot of the other Hebrew Children,
or had that little Vessel not been cast by the Parents, or carried by the Water into that very place, where it was, in all likelihood the Child must have undergone the Common Lot of the other Hebrew Children,
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That Octavius Caesar should shift his Tent (which he had never used to doe before) just that very night that it hapned to be took by the Enemy, was a mere Casualty,
That Octavius Caesar should shift his Tent (which he had never used to do before) just that very night that it happened to be took by the Enemy, was a mere Casualty,
or but mistrusted something which they passed over; (all which things might very easily have happened,) we had not seen this face of things at this day;
or but Mistrusted something which they passed over; (all which things might very Easily have happened,) we had not seen this face of things At this day;
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On the contrary, when Providence designs Judgment, or Destruction to a Prince, no body knows by what little, unusual, unregarded means the fatal blow shall reach him.
On the contrary, when Providence designs Judgement, or Destruction to a Prince, no body knows by what little, unusual, unregarded means the fatal blow shall reach him.
An old Woman shall cast down a Stone from a Wall, and God shall send it to the Head of Abimelech, and so Sacrifice a King in the very head of his Army.
an old Woman shall cast down a Stone from a Wall, and God shall send it to the Head of Abimelech, and so Sacrifice a King in the very head of his Army.
and when at length he did go, in his very passage thither, one put into his hand, a Note of the whole Conspiracy against him, together with all the Names of the Conspirators, desiring him to read it forthwith,
and when At length he did go, in his very passage thither, one put into his hand, a Note of the Whole conspiracy against him, together with all the Names of the Conspirators, desiring him to read it forthwith,
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Henry the Second of France, by a Splinter, unhappily thrust into his Eye at a solemn Justing, was dispatch'd and sent out of the world by a sad, but very Accidental Death.
Henry the Second of France, by a Splinter, unhappily thrust into his Eye At a solemn Justing, was dispatched and sent out of the world by a sad, but very Accidental Death.
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and walking there, was knockt on the Head by a Tree, falling through the fury of a suddain gust, wanted but the advance of one or two steps, to have put him out of the way of that mortal Blow.
and walking there, was knocked on the Head by a Tree, falling through the fury of a sudden gust, wanted but the advance of one or two steps, to have put him out of the Way of that Mortal Blow.
and an happy Providence? For was he not in the nearest Neighbourhood to Death? And might not the Bullet, that perhaps rased his Cheek, have as easily gone into his Head? And the Sword that glanced upon his Arm, with a little diversion have found the way to his Heart? But the workings of Providence are marvellous,
and an happy Providence? For was he not in the nearest Neighbourhood to Death? And might not the Bullet, that perhaps rased his Cheek, have as Easily gone into his Head? And the Sword that glanced upon his Arm, with a little diversion have found the Way to his Heart? But the workings of Providence Are marvellous,
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Perhaps an unusual Draught, or Morsel, or some Accidental violence of Motion has removed that Malady, that for many years has baffled the Skill of all Physicians.
Perhaps an unusual Draught, or Morsel, or Some Accidental violence of Motion has removed that Malady, that for many Years has baffled the Skill of all Physicians.
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so that if such an one should have the ill hap at any time to strike a man Dead with a smart Saying, it ought, in all Reason and Conscience, to be judged but a Chance-medly;
so that if such an one should have the ill hap At any time to strike a man Dead with a smart Saying, it ought, in all Reason and Conscience, to be judged but a Chance-medley;
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For consult the Acutest Poets, and Speakers, and they will confess, that their quickest and most admired conceptions, were such as darted into their minds like sudden flashes of Lightning, they knew not how, nor whence;
For consult the Acutest Poets, and Speakers, and they will confess, that their quickest and most admired conceptions, were such as darted into their minds like sudden flashes of Lightning, they knew not how, nor whence;
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While it is thus busied, how accidentally oftentimes does the thing sought for, offer it self to the mind? and by what small petit hints, does the mind catch hold of,
While it is thus busied, how accidentally oftentimes does the thing sought for, offer it self to the mind? and by what small petit hints, does the mind catch hold of,
In short though Wit and Learning are certain and habitual perfections of the mind, yet the declaration of them (which alone brings the repute) is subject to a thousand hazards.
In short though Wit and Learning Are certain and habitual perfections of the mind, yet the declaration of them (which alone brings the repute) is Subject to a thousand hazards.
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So that every Wit runs something the same risk with the Astrologer, who if his Predictions come to pass, is cryed up to the Stars from whence he pretends to draw them;
So that every Wit runs something the same risk with the Astrologer, who if his Predictions come to pass, is cried up to the Stars from whence he pretends to draw them;
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but if not, the Astrologer himself grows more out of Date than his Almanack. And then, in the 4th. place, for the Friendships, or Enmities that a man contracts in the world,;
but if not, the Astrologer himself grows more out of Date than his Almanac. And then, in the 4th. place, for the Friendships, or Enmities that a man contracts in the world,;
which acquaintance and endearment grows and continues, even when Relations fail, and perhaps proves the support of his mind and of his Fortunes to his dying day.
which acquaintance and endearment grows and continues, even when Relations fail, and perhaps Proves the support of his mind and of his Fortune's to his dying day.
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if they can but have Power equal to their Malice, (as sometimes, to plague the World, God lets them have) such an one must expect all the Mischief that power and spite, lighting upon a base mind, can possibly do him. In the last place.
if they can but have Power equal to their Malice, (as sometime, to plague the World, God lets them have) such an one must expect all the Mischief that power and spite, lighting upon a base mind, can possibly do him. In the last place.
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so that Greatness, as well as an Estate, may, upon this account, be properly called a Man's Fortune, forasmuch as no man can state either the Acquisition,
so that Greatness, as well as an Estate, may, upon this account, be properly called a Man's Fortune, forasmuch as no man can state either the Acquisition,
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One man by sneaking and flattering, comes to Riches and Honour, (where it is in the power of Fools to bestow them;) upon Observation whereof, another presently thinks to arrive to the same Greatness, by the very same means;
One man by sneaking and flattering, comes to Riches and Honour, (where it is in the power of Fools to bestow them;) upon Observation whereof, Another presently thinks to arrive to the same Greatness, by the very same means;
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but striving, like the Ass, to court his Master, just as the Spaniel had done before him, instead of being stroked and made much of, he is only rated off and cudgelled for all his Courtship.
but striving, like the Ass, to court his Master, just as the Spaniel had done before him, instead of being stroked and made much of, he is only rated off and cudgeled for all his Courtship.
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or the Circumstances of his Affairs may put him upon different Courses, and Counsels; every one of which Accidents wholly alters the road to preferment.
or the circumstances of his Affairs may put him upon different Courses, and Counsels; every one of which Accidents wholly alters the road to preferment.
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Caesar Borgia (base Son to Pope Alexander the 6th.) us'd to boast to his friend Machiavel, that he had contrived his Affairs and Greatness, into such a Posture of Firmness, that whether his Holy Father lived or died, they could not but be secure.
Caesar Borgia (base Son to Pope Alexander the 6th.) used to boast to his friend Machiavel, that he had contrived his Affairs and Greatness, into such a Posture of Firmness, that whither his Holy Father lived or died, they could not but be secure.
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Upon much the like account, we find it once said of an Eminent Cardinal, by reason of his great and apparent Likelihood, to step into St. Peter 's Chair, that in Two Conclaves, he went in Pope, and came out again Cardinal.
Upon much the like account, we find it once said of an Eminent Cardinal, by reason of his great and apparent Likelihood, to step into Saint Peter is Chair, that in Two Conclaves, he went in Pope, and Come out again Cardinal.
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And now I am far from affirming, that I have recounted all, or indeed the Hundredth part of those Casualties of Human Life, that may display the full Compass of Divine Providence;
And now I am Far from affirming, that I have recounted all, or indeed the Hundredth part of those Casualties of Human Life, that may display the full Compass of Divine Providence;
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David, after his Deliverances from Saul, and his Victories over all his Enemies round about him, in Psalm 30. v. 7, 8. confesses, that this his Prosperity had raised him to such a Pitch of Confidence,
David, After his Deliverances from Saul, and his Victories over all his Enemies round about him, in Psalm 30. v. 7, 8. Confesses, that this his Prosperity had raised him to such a Pitch of Confidence,
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Nay, he cannot with any Assurance, so much as step out of his Doors, but (unless God commissions his Protecting Angel to bear him up in his hands,) he may dash his foot against a Stone,
Nay, he cannot with any Assurance, so much as step out of his Doors, but (unless God commissions his Protecting Angel to bear him up in his hands,) he may dash his foot against a Stone,
Or is a Man confident of his Estate, Wealth, and Power? why, let him read of those strange unexpected Dissolutions of the great Monarchies, and Governments of the World.
Or is a Man confident of his Estate, Wealth, and Power? why, let him read of those strange unexpected Dissolutions of the great Monarchies, and Governments of the World.
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and yet, by some slight Miscarriage, or cross Accident (which let in Ruine and Desolation upon them at first,) are now so utterly extinct, that Nothing remains of them but a Name;
and yet, by Some slight Miscarriage, or cross Accident (which let in Ruin and Desolation upon them At First,) Are now so utterly extinct, that Nothing remains of them but a Name;
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When (I say) he shall have well reflected upon all this, let him see what Security he can promise himself, in his own little Personal Domestick Concerns, which at the best have but the Protection of the Laws, to Guard and Defend them, which (God knows) are far from being able to Defend themselves.
When (I say) he shall have well reflected upon all this, let him see what Security he can promise himself, in his own little Personal Domestic Concerns, which At the best have but the Protection of the Laws, to Guard and Defend them, which (God knows) Are Far from being able to Defend themselves.
There is no one Enjoyment that a Man pleases himself in, but is liable to be lost by ten thousand Accidents, wholly out of all Mortal Power, either to foresee, or to prevent.
There is no one Enjoyment that a Man Pleases himself in, but is liable to be lost by ten thousand Accidents, wholly out of all Mortal Power, either to foresee, or to prevent.
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and measures Providence by his own little, contracted Model. But the Contrivances of Heaven are as much above our Politicks, as beyond our Arithmetick.
and measures Providence by his own little, contracted Model. But the Contrivances of Heaven Are as much above our Politics, as beyond our Arithmetic.
but compose the Anguish of his Thoughts, and rest his amazed Spirits upon this one Consideration, That he knows not which way the Lot may fall, or what may happen to him;
but compose the Anguish of his Thoughts, and rest his amazed Spirits upon this one Consideration, That he knows not which Way the Lot may fallen, or what may happen to him;
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and Honour, Friendships and Enmities, Employments, and Preferments, (Notwithstanding all the Contrivance and Power, that Human Nature can exert about them,) remain so wholly Contingent,
and Honour, Friendships and Enmities, Employments, and Preferments, (Notwithstanding all the Contrivance and Power, that Human Nature can exert about them,) remain so wholly Contingent,
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But for its utter insufficiency to make good so high an Undertaking, we find it termed by the same Apostle, Coloss. 28. Vain Philosophy: and 1 Tim. 6.20. Science falsly so called ;
But for its utter insufficiency to make good so high an Undertaking, we find it termed by the same Apostle, Coloss. 28. Vain Philosophy: and 1 Tim. 6.20. Science falsely so called;
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And so being indeed that ruling Engine that governs the World, it both claims and finds as great a Preheminence above all other Kinds of Knowledge, as Government is above Contemplation;
And so being indeed that ruling Engine that governs the World, it both claims and finds as great a Pre-eminence above all other Kinds of Knowledge, as Government is above Contemplation;
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And so much is the very Name and Reputation of it affected, and valued by most Men, that they can much rather brook their being reputed Knaves, than for their Honesty be accounted Fools ; as they easily may:
And so much is the very Name and Reputation of it affected, and valued by most Men, that they can much rather brook their being reputed Knaves, than for their Honesty be accounted Fools; as they Easily may:
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And here, indeed, since we must allow it for an Art, and since every Art is properly an Habitual Knowledge of certain Rules and Maxims, by which a Man is governed and directed in his Actions, the Prosecution of the Words will most naturally lye in these two Things.
And Here, indeed, since we must allow it for an Art, and since every Art is properly an Habitual Knowledge of certain Rules and Maxims, by which a Man is governed and directed in his Actions, the Prosecution of the Words will most naturally lie in these two Things.
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1. To shew what are those Rules or Principles of Action, upon which the Policy or Wisdom here condemned by the Apostle does proceed. 2. To shew and demonstrate the Folly and Absurdity of them, in Relation to God;
1. To show what Are those Rules or Principles of Actium, upon which the Policy or Wisdom Here condemned by the Apostle does proceed. 2. To show and demonstrate the Folly and Absurdity of them, in Relation to God;
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I shall set down four several Rules or Principles, which that Policy or Wisdom, which carries so great a Vogue and Value in the World, governs its Actions by.
I shall Set down four several Rules or Principles, which that Policy or Wisdom, which carries so great a Vogue and Valve in the World, governs its Actions by.
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The Soul, or Spirit, which (as it were) animates and runs through all the particular Designs and Contrivances, by which the great Masters of this Mysterious Wisdom, turn about the World.
The Soul, or Spirit, which (as it were) animates and runs through all the particular Designs and Contrivances, by which the great Masters of this Mysterious Wisdom, turn about the World.
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So that he who hates his Neighbour mortally, and wisely too, must profess all the Dearness and Friendship, all the Readiness to serve him (as the Phrase now is) that Words and Superficial Actions can express.
So that he who hates his Neighbour mortally, and wisely too, must profess all the Dearness and Friendship, all the Readiness to serve him (as the Phrase now is) that Words and Superficial Actions can express.
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If he really intends to ruine and murther his Prince, (as Cromwell, an Experienced Artist, in that Perfidious and bloody Faculty once did,) he must weep and call upon God, use all the Oaths and Imprecations, all the Sanctifi'd Perjuries, to perswade him, that he resolves Nothing but his Safety, Honour and Establishment, as the same grand Exemplar of Hypocrisie, did before.
If he really intends to ruin and murder his Prince, (as Cromwell, an Experienced Artist, in that Perfidious and bloody Faculty once did,) he must weep and call upon God, use all the Oaths and Imprecations, all the Sanctified Perjuries, to persuade him, that he resolves Nothing but his Safety, Honour and Establishment, as the same grand Exemplar of Hypocrisy, did before.
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If such Persons project the Ruine of Church and State, they must appeal to God the Searcher of all Hearts, that they are ready to sacrifice their dearest Blood,
If such Persons project the Ruin of Church and State, they must appeal to God the Searcher of all Hearts, that they Are ready to sacrifice their dearest Blood,
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So that what between French Fashions, and Italian Dissimulations, the Old, Generous, English Spirit, which heretofore made this Nation so great in the Eyes of all the World round about it, seems utterly lost and extinct;
So that what between French Fashions, and Italian Dissimulations, the Old, Generous, English Spirit, which heretofore made this nation so great in the Eyes of all the World round about it, seems utterly lost and extinct;
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In short, this seems to be the true, inward Judgment of all our Politick Sages, That Speech was given to the Ordinary Sort of Men, whereby to Communicate their Mind;
In short, this seems to be the true, inward Judgement of all our Politic Sages, That Speech was given to the Ordinary Sort of Men, whereby to Communicate their Mind;
The great Patron, and Coryphaeus of this Tribe, Nicholas Machiavel, laid down this for a Master-rule in his political Scheme, That the Shew of Religion was helpfull to the Politician,
The great Patron, and Coryphaeus of this Tribe, Nicholas Machiavel, laid down this for a Master-rule in his political Scheme, That the Show of Religion was helpful to the Politician,
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Accordingly having shewn, how the former part of his Maxim has been followed by these Men, in that first and fundamental Principle of Dissimulation already spoken to by us;
Accordingly having shown, how the former part of his Maxim has been followed by these Men, in that First and fundamental Principle of Dissimulation already spoken to by us;
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The Politician, whose very Essence lies in this, that he be a Person ready to doe any thing, that he apprehends for his Advantage, must first of all, be sure, to put himself into a State of Liberty,
The Politician, whose very Essence lies in this, that he be a Person ready to do any thing, that he apprehends for his Advantage, must First of all, be sure, to put himself into a State of Liberty,
Upon which account these Children of Darkness, seem excellently well to imitate the Wisdom of those Children of Light, the great Illuminati of the late times, who professedly laid down this as the Basis of all their Proceedings;
Upon which account these Children of Darkness, seem excellently well to imitate the Wisdom of those Children of Light, the great Illuminati of the late times, who professedly laid down this as the Basis of all their Proceedings;
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and tell it, that Iust and Unjust are but Names grounded only upon Opinion, and authorized by Custom, by which the Wise and the Knowing part of the World serve themselves upon the Ignorant and Easie;
and tell it, that Just and Unjust Are but Names grounded only upon Opinion, and authorized by Custom, by which the Wise and the Knowing part of the World serve themselves upon the Ignorant and Easy;
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And the truth is, the late Times of Confusion, in which the Heights and Refinements of Religion, were professed in Conjunction with the Practice of the most Execrable Villainies that were ever acted upon the Earth.
And the truth is, the late Times of Confusion, in which the Heights and Refinements of Religion, were professed in Conjunction with the Practice of the most Execrable Villainies that were ever acted upon the Earth.
and eaten out the very Heart and Sense of Christianity amongst us, to that degree, that there is now scarce any religious Tye or Restraint upon persons,
and eaten out the very Heart and Sense of Christianity among us, to that degree, that there is now scarce any religious Tie or Restraint upon Persons,
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while they rail at his Person, perhaps envy his Fortune: or possibly of Losers, and Male-contents, whose Portion and Inheritance is a Freedom to speak.
while they rail At his Person, perhaps envy his Fortune: or possibly of Losers, and Malcontents, whose Portion and Inheritance is a Freedom to speak.
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at the Bottom do I say? Nay, sit at the Top, and visibly hold the Helm in the Management of the weightiest Affairs of most Nations, we need not much History,
At the Bottom do I say? Nay, fit At the Top, and visibly hold the Helm in the Management of the Weightiest Affairs of most nations, we need not much History,
and all Ages) yet now-a-days they are owned above-board; and whereas, Men formerly had them in design, amongst us they are openly vouched, argued, and asserted in common Discourse.
and all Ages) yet nowadays they Are owned aboveboard; and whereas, Men formerly had them in Design, among us they Are openly vouched, argued, and asserted in Common Discourse.
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But this, I confess, being a new, unexemplified kind of Policy, scarce comes up to that which the Apostle here condemns for the Wisdom of the World, but must pass rather for the Wisdom of this particular Age, which as in most other things it stands alone, scorning the Examples of all former Ages;
But this, I confess, being a new, unexemplified kind of Policy, scarce comes up to that which the Apostle Here condemns for the Wisdom of the World, but must pass rather for the Wisdom of this particular Age, which as in most other things it Stands alone, scorning the Examples of all former Ages;
I have here mentioned Gratitude, and Sense of Honour, being (as I may so speak) a Man's Civil Conscience, prompting him to many things, upon the Accounts of common Decency, which Religion would otherwise bind him to, upon the Score of Duty.
I have Here mentioned Gratitude, and Sense of Honour, being (as I may so speak) a Man's Civil Conscience, prompting him to many things, upon the Accounts of Common Decency, which Religion would otherwise bind him to, upon the Score of Duty.
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the Politician, who imitates the Serpent's Wisdom, must turn his deaf Ear too to all the insignificant Charms of Gratitude and Honour, in behalf of such a Bankrupt, undone Friend;
the Politician, who imitates the Serpent's Wisdom, must turn his deaf Ear too to all the insignificant Charms of Gratitude and Honour, in behalf of such a Bankrupt, undone Friend;
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He must abhorr Gratitude, as a worse kind of Witchcraft, which only serves to conjure up the pale, meagre Ghosts of dead, forgotten Kindnesses, to haunt and trouble him;
He must abhor Gratitude, as a Worse kind of Witchcraft, which only serves to conjure up the pale, meager Ghosts of dead, forgotten Kindnesses, to haunt and trouble him;
still respecting what is past, whereas such Wise men as himself, in such cases, account all that is past, to be also gone: and know, that there can be no gain in Refunding,
still respecting what is past, whereas such Wise men as himself, in such cases, account all that is passed, to be also gone: and know, that there can be no gain in Refunding,
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The sole measure of all his Courtesies is, what return they will make him, and what Revenue they will bring him in. His Expectations govern his Charity.
The sole measure of all his Courtesies is, what return they will make him, and what Revenue they will bring him in. His Expectations govern his Charity.
And thus I have finished the first General Head proposed from the Text, and shewn some of those Rules, Principles and Maxims that this Wisdom of the World acts by:
And thus I have finished the First General Head proposed from the Text, and shown Some of those Rules, Principles and Maxims that this Wisdom of the World acts by:
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In order to which we must observe that Foolishness, being properly a man's Deviation from Right Reason in point of Practice, must needs consist in one of these two things. 1. In his pitching upon such an End as is unsutable to his Condition;
In order to which we must observe that Foolishness, being properly a Man's Deviation from Right Reason in point of Practice, must needs consist in one of these two things. 1. In his pitching upon such an End as is unsuitable to his Condition;
Certain it is, and indeed self-evident, That the Wisdom of this World looks no further than this World. All its Designs and Efficacy terminate on this side Heaven,
Certain it is, and indeed self-evident, That the Wisdom of this World looks no further than this World. All its Designs and Efficacy terminate on this side Heaven,
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the Perpetuity of which surviving this mortal State, and shooting forth into the endless Eternities of another World, must needs render a man infinitely miserable and forlorn,
the Perpetuity of which surviving this Mortal State, and shooting forth into the endless Eternities of Another World, must needs render a man infinitely miserable and forlorn,
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and so add fury to the everlasting flames, when he shall reflect upon the abuse of all that Wealth and Greatness that the good providence of God had put as a price into his hand for worthier purposes than to Damn his Nobler and better part, only to please and gratify his worse.
and so add fury to the everlasting flames, when he shall reflect upon the abuse of all that Wealth and Greatness that the good providence of God had put as a price into his hand for Worthier Purposes than to Damn his Nobler and better part, only to please and gratify his Worse.
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As that there is either an Heaven, or an Hell, or an immortal Soul. No, he is too great a friend to Real knowledge, to take such troublesom Assertions as these upon Trust. Which if it be his Belief,
As that there is either an Heaven, or an Hell, or an immortal Soul. No, he is too great a friend to Real knowledge, to take such troublesome Assertions as these upon Trust. Which if it be his Belief,
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And in this respect, every man living has a Soul as great as Alexander, and put under the same circumstances, would own the very same dissatisfactions.
And in this respect, every man living has a Soul as great as Alexander, and put under the same Circumstances, would own the very same dissatisfactions.
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That in all these worldly things, that a man pursues with the greatest eagerness, and intention of mind imaginable, he finds not half the pleasure in the actual possession of them, that he proposed to himself in the expectation.
That in all these worldly things, that a man pursues with the greatest eagerness, and intention of mind imaginable, he finds not half the pleasure in the actual possession of them, that he proposed to himself in the expectation.
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Which shews that there is a great Cheat or Lye which over spreads the World, while all things here below, beguile mens expectations, and their expectations cheat their experience.
Which shows that there is a great Cheat or Lie which over spreads the World, while all things Here below, beguile men's Expectations, and their Expectations cheat their experience.
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as the Ultimate end of all their Designs, yet the folly of this Wisdom appears in this, that it suggests those means for the acquisition of these enjoyments, that are no ways fit to compass or acquire them:
as the Ultimate end of all their Designs, yet the folly of this Wisdom appears in this, that it suggests those means for the acquisition of these enjoyments, that Are no ways fit to compass or acquire them:
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and whatsoever else is apt to command the desires of mankind here below. Deuteronomy 8.18. It is the Lord thy God that giveth thee power to get wealth. And in 1 Sam. 2.30.
and whatsoever Else is apt to command the Desires of mankind Here below. Deuteronomy 8.18. It is the Lord thy God that gives thee power to get wealth. And in 1 Sam. 2.30.
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And then for Dignities and Preferments, we have the word of one, that could dispose of these things as much as Kings could do: Prov. 29.26. where he tells us, that many seek the Rulers favour :
And then for Dignities and Preferments, we have the word of one, that could dispose of these things as much as Kings could do: Curae 29.26. where he tells us, that many seek the Rulers favour:
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That is, apply themselves both to his Interest and Humour, with all the arts of Flattery and Obsequiousness, the surest and the readiest ways (one would think) to advance a man;
That is, apply themselves both to his Interest and Humour, with all the arts of Flattery and Obsequiousness, the Surest and the Readiest ways (one would think) to advance a man;
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whether the man shall proceed Favourite in the Courts of Princes, and after all his Artificial attendance come to sit at the Right hand, or be made a Footstool. So that upon full Tryal of all the courses that Policy could either devise or practise, the most experienced Masters of it have been often forced to sit down with that complaint of the Disciples.
whither the man shall proceed Favourite in the Courts of Princes, and After all his Artificial attendance come to fit At the Right hand, or be made a Footstool. So that upon full Trial of all the courses that Policy could either devise or practice, the most experienced Masters of it have been often forced to fit down with that complaint of the Disciples.
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The means suggested by Policy and worldly Wisdom, for the attainment of these Earthly, enjoyments are unfit for that purpose, not only upon the account of their insufficiency for,
The means suggested by Policy and worldly Wisdom, for the attainment of these Earthly, enjoyments Are unfit for that purpose, not only upon the account of their insufficiency for,
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And has not our own experience sufficiently Commented upon the Text, when we have seen some by the very same ways by which they had designed to rise uncontroulably,
And has not our own experience sufficiently Commented upon the Text, when we have seen Some by the very same ways by which they had designed to rise uncontrollably,
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Haman wanted nothing to compleat his greatness, but a Gallows upon which to hang Mordecai: But it matter'd not for whom he provided the Gallows, when providence designed the Rope for him.
Haman wanted nothing to complete his greatness, but a Gallows upon which to hang Mordecai: But it mattered not for whom he provided the Gallows, when providence designed the Rope for him.
With what contempt does the Apostle here in the 20 th. verse of this 3 d. ch. of the 1 Ep. to the Corin. repeat those words of the Psalmist concerning all the fine Artifices of worldly Wisdom? The Lord, says he, knoweth the thoughts of the Wise, that they are vain.
With what contempt does the Apostle Here in the 20 th. verse of this 3 d. changed. of the 1 Epistle to the Corin. repeat those words of the Psalmist Concerning all the fine Artifices of worldly Wisdom? The Lord, Says he, Knoweth the thoughts of the Wise, that they Are vain.
and moreover, since men will trust no further than they Judge a person for his Sincerity fit to be trusted, it follows that a discover'd Dissembler can atchieve nothing great or considerable;
and moreover, since men will trust no further than they Judge a person for his Sincerity fit to be trusted, it follows that a discovered Dissembler can achieve nothing great or considerable;
Add to this the judgment of as great an English Author as ever wrote, with great confidence affirming, That the ablest men that ever were, had all an o-penness and frankness of dealing:
Add to this the judgement of as great an English Author as ever wrote, with great confidence affirming, That the Ablest men that ever were, had all an openness and frankness of dealing:
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and that, if at any time such did dissemble, their dissimulation took effect, merely in the strength of that Reputation they had gained by their Veracity and clear dealing in the main.
and that, if At any time such did dissemble, their dissimulation took Effect, merely in the strength of that Reputation they had gained by their Veracity and clear dealing in the main.
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which yet may be more easily, and not less effectually done by that silence, and Reservedness that every man may innocently practise, without the putting on of any contrary disguise.
which yet may be more Easily, and not less effectually done by that silence, and Reservedness that every man may innocently practise, without the putting on of any contrary disguise.
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2 ly. The Politicians second principle was, That Conscience or Religion ought never to stand between any man and his Temporal advantage. Which indeed is properly Atheism;
2 lie. The Politicians second principle was, That Conscience or Religion ought never to stand between any man and his Temporal advantage. Which indeed is properly Atheism;
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And if there be no inward sense of Religion to awe men from the doing unjust Actions, provided they can do them without discovery, it is impossible for any man to sit secure or happy in the possession of any thing that he enjoys.
And if there be no inward sense of Religion to awe men from the doing unjust Actions, provided they can do them without discovery, it is impossible for any man to fit secure or happy in the possession of any thing that he enjoys.
But here, we shall quickly find, that the Private Spirit will prove as pernicious in Temporals, as ever it did in Spirituals. For while every particular member of the publick, provides singly and solely for it self, the several Joynts of the Body Politick do thereby separate and disunite,
But Here, we shall quickly find, that the Private Spirit will prove as pernicious in Temporals, as ever it did in Spirituals. For while every particular member of the public, provides singly and solely for it self, the several Joints of the Body Politic do thereby separate and disunite,
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and when the publick Interest once fails, let private Interests subsist if they can, and prevent an Universal Ruine from involving in it Particulars. It is not a man's wealth, that can be sure to save him,
and when the public Interest once fails, let private Interests subsist if they can, and prevent an Universal Ruin from involving in it Particulars. It is not a Man's wealth, that can be sure to save him,
The Athenians, the Romans, and all other Nations that grew great out of little or nothing, did so merely by the publick-mindedness of particular Persons;
The Athenians, the Roman, and all other nations that grew great out of little or nothing, did so merely by the public-mindedness of particular Persons;
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but I am sure, it is the duty of every one to make good his Trust. And it is a Calamity to a whole Nation, that any Man should have a Place or an Employment more large and publick than his Spirit. 4 ly. The 4th.
but I am sure, it is the duty of every one to make good his Trust. And it is a Calamity to a Whole nation, that any Man should have a Place or an Employment more large and public than his Spirit. 4 lie. The 4th.
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But, for the neglect of Friends, as it is the height of baseness, so it can never be proved rational, till we prove the Person using it Omnipotent and self-sufficient, and such as can never need any mortal assistance.
But, for the neglect of Friends, as it is the height of baseness, so it can never be proved rational, till we prove the Person using it Omnipotent and self-sufficient, and such as can never need any Mortal assistance.
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But if he be a Man, that is, a poor, weak Creature, subject to Change and Misery, let him know, that it is the Friend only, that God has made for the day of adversity, as the most sutable and sovereign help that Humanity is capable of.
But if he be a Man, that is, a poor, weak Creature, Subject to Change and Misery, let him know, that it is the Friend only, that God has made for the day of adversity, as the most suitable and sovereign help that Humanity is capable of.
That Prince, that maintains the reputation of a true, fast, generous Friend, has an Army always ready to fight for him, maintained to his hand without pay.
That Prince, that maintains the reputation of a true, fast, generous Friend, has an Army always ready to fight for him, maintained to his hand without pay.
And, in good earnest, it would be a rarity worth the seeing, could any one shew us such a thing as a perfectly reconciled Enemy. Men are generally credulous at first,
And, in good earnest, it would be a rarity worth the seeing, could any one show us such a thing as a perfectly reconciled Enemy. Men Are generally credulous At First,
Hector giving Ajax a Sword, and Ajax presenting Hector with a Belt. The consequence of which was, that Ajax slew himself with the Sword given him by Hector, and Hector was dragg'd about the walls of Troy by the Belt given him by Ajax. Such are the gifts, such are the killing-kindnesses of reconciled Enemies.
Hector giving Ajax a Sword, and Ajax presenting Hector with a Belt. The consequence of which was, that Ajax slew himself with the Sword given him by Hector, and Hector was dragged about the walls of Troy by the Belt given him by Ajax. Such Are the Gifts, such Are the killing-kindnesses of reconciled Enemies.
and Experience called in to speak impartially, what it has found, and I believe, they will all with one Voice declare, that (whatsoever the grace of God may do in the miraculous Change of Mens hearts) yet according to the common methods of the world, a man may as well expect to make the Devil himself his Friend,
and Experience called in to speak impartially, what it has found, and I believe, they will all with one Voice declare, that (whatsoever the grace of God may do in the miraculous Change of Men's hearts) yet according to the Common methods of the world, a man may as well expect to make the devil himself his Friend,
And thus I have gone over the two general Heads, proposed from the Words, and shewn both what those Principles are, upon which this Wisdom of the World does proceed ;
And thus I have gone over the two general Heads, proposed from the Words, and shown both what those Principles Are, upon which this Wisdom of the World does proceed;
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And now, into what can we more naturally improve the whole foregoing Discourse, than into that practical Inference of our Apostle, in the Verse before the Text? That if any Man desires the Reputation of Wisdom, he should become a Fool that he may be wise ;
And now, into what can we more naturally improve the Whole foregoing Discourse, than into that practical Inference of our Apostle, in the Verse before the Text? That if any Man Desires the Reputation of Wisdom, he should become a Fool that he may be wise;
I say, Let us not blush to be found guilty of all these Follies, (as some account them) rather than to be expert in that Kind of Wisdom, that God himself, the great Fountain of Wisdom, has pronounced to be Earthly, Sensual, Devilish ;
I say, Let us not blush to be found guilty of all these Follies, (as Some account them) rather than to be expert in that Kind of Wisdom, that God himself, the great Fountain of Wisdom, has pronounced to be Earthly, Sensual, Devilish;
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And other such Masters of the Arts of Policy, who thought they had fixed themselves upon so sure a Bottom, that they might even defie and dare Providence to the Face;
And other such Masters of the Arts of Policy, who Thought they had fixed themselves upon so sure a Bottom, that they might even defy and Dare Providence to the Face;
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The Consideration of which, and the like Passages, one would think, should make Men grow weary of dodging and shewing Tricks with God in their own crooked Ways:
The Consideration of which, and the like Passages, one would think, should make Men grow weary of dodging and showing Tricks with God in their own crooked Ways:
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And who, in all the Troubles, and Disturbances, all the Cross, Difficult and Perplexing Passages that can fall out, will be sure to guide all to this happy Issue;
And who, in all the Troubles, and Disturbances, all the Cross, Difficult and Perplexing Passages that can fallen out, will be sure to guide all to this happy Issue;
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but if either false in themselves, or not right in their particular Application, the whole Course, that Men are thereby engaged in, being founded in Sin and Error, must needs lead to,
but if either false in themselves, or not right in their particular Application, the Whole Course, that Men Are thereby engaged in, being founded in since and Error, must needs led to,
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Now, as amongst these Principles or Rules of Action, the pretences of the Spirit, and of tenderness of Conscience, and the like, have been the late grand Artifices, by which Crafty and designing Hypocrites have so much abused the world;
Now, as among these Principles or Rules of Actium, the pretences of the Spirit, and of tenderness of Conscience, and the like, have been the late grand Artifices, by which Crafty and designing Hypocrites have so much abused the world;
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And that is a certain Rule or sentence got almost into every Man's mouth, That God accepts the Will for the Deed. A principle (as usually apply'd) of less malice I confess,
And that is a certain Rule or sentence god almost into every Man's Mouth, That God accepts the Will for the Deed. A principle (as usually applied) of less malice I confess,
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And this I shall endeavour to search into, and lay open in the following discourse. The words hold forth a general Rule, or Proposition delivered upon a Particular Occasion.
And this I shall endeavour to search into, and lay open in the following discourse. The words hold forth a general Rule, or Proposition Delivered upon a Particular Occasion.
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Which was the Apostle's exhorting the Corinthians to an Holy and Generous Emulation of the Charity of the Macedonians, in contributing freely to the Relief of the poor Saints at Ierusalem. Upon this great Encouragement, that in all such Works of Charity, it is the Will that gives worth to the Oblation,
Which was the Apostle's exhorting the Corinthians to an Holy and Generous Emulation of the Charity of the Macedonians, in contributing freely to the Relief of the poor Saints At Ierusalem. Upon this great Encouragement, that in all such Works of Charity, it is the Will that gives worth to the Oblation,
but so perfectly does the Value of all Charitable Acts, take its Measure, and Proportion from the Will, and from the Fulness of the Heart, rather than that of the Hand, that a lesser Supply may be oftentimes a greater Charity ;
but so perfectly does the Valve of all Charitable Acts, take its Measure, and Proportion from the Will, and from the Fullness of the Heart, rather than that of the Hand, that a lesser Supply may be oftentimes a greater Charity;
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And all this upon the Account of the great Rule here set down in the Text. That, in all transactions between God and Man, wheresoever there is a full Resolution, drift,
And all this upon the Account of the great Rule Here Set down in the Text. That, in all transactions between God and Man, wheresoever there is a full Resolution, drift,
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To wit, That God accepts the Will, where there is no Power to perform. 2. The other of them Implyed. Namely, That where there is a Power to Perform, God does not accept the Will.
To wit, That God accepts the Will, where there is no Power to perform. 2. The other of them Employed. Namely, That where there is a Power to Perform, God does not accept the Will.
and to impose upon their own Souls, there is none so common, and of so fatal an import as these Two. The Plea of a good intention. And the Plea of a good Will.
and to impose upon their own Souls, there is none so Common, and of so fatal an import as these Two. The Plea of a good intention. And the Plea of a good Will.
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They are certainly two of the most Effectual Instruments and Engines in the Devil's hands, to wind and turn the Souls of Men by, to whatsoever he pleases.
They Are Certainly two of the most Effectual Instruments and Engines in the Devil's hands, to wind and turn the Souls of Men by, to whatsoever he Pleases.
The proof of which is but too full and manifest, from that Lewd and Scandalous Doctrine of the Jesuits concerning the Direction of the Intention, and likewise from the whole Mannage of the late accursed Rebellion.
The proof of which is but too full and manifest, from that Lewd and Scandalous Doctrine of the Jesuits Concerning the Direction of the Intention, and likewise from the Whole Manage of the late accursed Rebellion.
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In which, it was this insolent and impudent Pretence, that emboldened the Worst of Men to wade through the blood of the Best of Kings, and the Loyallest of Subjects;
In which, it was this insolent and impudent Pretence, that emboldened the Worst of Men to wade through the blood of the Best of Kings, and the Loyalest of Subject's;
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and that all their Plunder, and Rapine, was for nothing else but to place Christ on his Throne, and to establish amongst us the Power of Godliness, and the Purity of the Gospel ;
and that all their Plunder, and Rapine, was for nothing Else but to place christ on his Throne, and to establish among us the Power of Godliness, and the Purity of the Gospel;
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But such persons consider not, that, though an Ill Intention is certainly sufficient to spoil and corrupt an Act in it self Materially Good, yet no Good Intention whatsoever can rectifie,
But such Persons Consider not, that, though an Ill Intention is Certainly sufficient to spoil and corrupt an Act in it self Materially Good, yet no Good Intention whatsoever can rectify,
though the failure of any one of them will imprint a Malignity upon that Act, which, in spight of all the other requisite Ingredients, shall stamp it absolutely Evil,
though the failure of any one of them will imprint a Malignity upon that Act, which, in spite of all the other requisite Ingredients, shall stamp it absolutely Evil,
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And, not every one that saith, Lord, Lord, shall enter into the Kingdom of Heaven, but he that Doth the Will of my Father which is in Heaven, Matth. 7.21.
And, not every one that Says, Lord, Lord, shall enter into the Kingdom of Heaven, but he that Does the Will of my Father which is in Heaven, Matthew 7.21.
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But for all this, these Bents, and Propensities, and Inclinations, will not do the Business; the bare bending of the Bow will not hit the Mark without shooting the Arrow;
But for all this, these Bents, and Propensities, and Inclinations, will not do the Business; the bore bending of the Bow will not hit the Mark without shooting the Arrow;
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But what then? Is it not as Certain from the Text, that God sometimes accepts the Will, as it is from those forementioned Scriptures, that God commands the Deed? Yes, no doubt:
But what then? Is it not as Certain from the Text, that God sometime accepts the Will, as it is from those forementioned Scriptures, that God commands the Deed? Yes, no doubt:
and it is also as certain, that the Scripture that allows of the Will, is neither the Abrogation, nor Derogation, nor Dispensation, nor Relaxation of that Law.
and it is also as certain, that the Scripture that allows of the Will, is neither the Abrogation, nor Derogation, nor Dispensation, nor Relaxation of that Law.
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In order to the clearing of which, I shall lay down these Two Assertions. 1. That every Law of God commands the Obedience of the Whole Man. 2. That the Will is never accepted by God,
In order to the clearing of which, I shall lay down these Two Assertions. 1. That every Law of God commands the obedience of the whole Man. 2. That the Will is never accepted by God,
So that the Allowance or Acceptance of the Will, mentioned in the Text, takes off Nothing from the Obligation of those Laws, in which the Deed is so plainly and positively enjoyned;
So that the Allowance or Acceptance of the Will, mentioned in the Text, Takes off Nothing from the Obligation of those Laws, in which the Deed is so plainly and positively enjoined;
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Now the Morality of an Action is founded in the Freedom of that Principle, by virtue of which, it is in the Agent's Power, having all things ready and requisite to the performance of an Action, either to perform, or not to perform it.
Now the Morality of an Actium is founded in the Freedom of that Principle, by virtue of which, it is in the Agent's Power, having all things ready and requisite to the performance of an Actium, either to perform, or not to perform it.
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And, as the Will is endued with this Freedom, so is it also endued with a Power to Command all the other Faculties, both of Soul and Body, to Execute what it has so Will'd,
And, as the Will is endued with this Freedom, so is it also endued with a Power to Command all the other Faculties, both of Soul and Body, to Execute what it has so Willed,
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So that upon the last Dictate of the Will for the Doing of such or such a thing, all the other Faculties proceed immediately to act according to their respective Offices.
So that upon the last Dictate of the Will for the Doing of such or such a thing, all the other Faculties proceed immediately to act according to their respective Offices.
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Thus as to the Soul. If the Will bids the Understanding Think, Study, and Consider, it will accordingly apply it self to Thought, Study, and Consideration.
Thus as to the Soul. If the Will bids the Understanding Think, Study, and Consider, it will accordingly apply it self to Thought, Study, and Consideration.
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the Empire, or Dominion of the Will over all the Faculties of Soul and Body (as to most of the Operations of each of them) being absolutely Over-ruling and Despotical. From whence it follows, That when the Will has exerted an Act of Command upon any Faculty of the Soul,
the Empire, or Dominion of the Will over all the Faculties of Soul and Body (as to most of the Operations of each of them) being absolutely Overruling and Despotical. From whence it follows, That when the Will has exerted an Act of Command upon any Faculty of the Soul,
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or Member of the Body, it has by so doing done all that the Whole Man as a Moral Agent can do for the Actual Exercise or Employment of such a Faculty or Member.
or Member of the Body, it has by so doing done all that the whole Man as a Moral Agent can do for the Actual Exercise or Employment of such a Faculty or Member.
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And therefore the Obedience of the Will to God's Commands, is the Obedience of the whole Man (forasmuch as it includes and inferrs it) which was the Assertion that we undertook to prove.
And Therefore the obedience of the Will to God's Commands, is the obedience of the Whole Man (forasmuch as it includes and infers it) which was the Assertion that we undertook to prove.
But that Act of his Will hitherto spoken of, that would have put his Body upon all these Actions, had there been no impediment, is that man's whole Obedience;
But that Act of his Will hitherto spoken of, that would have put his Body upon all these Actions, had there been no impediment, is that Man's Whole obedience;
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From all which Discourse, this must naturally and directly be inferr'd, as a certain Truth, and the chief foundation of all that can be said upon this Subject:
From all which Discourse, this must naturally and directly be inferred, as a certain Truth, and the chief Foundation of all that can be said upon this Subject:
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For though the Act of the Will Commanding, and the Act of any other faculty of Soul or Body executing that which is so Commanded, be Physically and in the Precise Nature of things, distinct and several,
For though the Act of the Will Commanding, and the Act of any other faculty of Soul or Body executing that which is so Commanded, be Physically and in the Precise Nature of things, distinct and several,
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yet Morally, as they proceed, in Subordination, from one Entire, Free, Moral Agent, both in Divinity and Morality, they pass but for one and the same Action.
yet Morally, as they proceed, in Subordination, from one Entire, Free, Moral Agent, both in Divinity and Morality, they pass but for one and the same Actium.
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Now, that, from the foregoing Particulars, we may come to understand how far this Rule of God's accepting the Will for the Deed holds good in the Sence of the Apostle, we must consider in it these Three things: 1. The Original Ground and Reason of it. 2. The just Measure, and Bounds of it:
Now, that, from the foregoing Particulars, we may come to understand how Far this Rule of God's accepting the Will for the Deed holds good in the Sense of the Apostle, we must Consider in it these Three things: 1. The Original Ground and Reason of it. 2. The just Measure, and Bounds of it:
it is founded upon that Great, Self-evident, and Eternal Truth, that the Just, the Wise, and Good God neither does nor can require of Man any thing that is Impossible,
it is founded upon that Great, Self-evident, and Eternal Truth, that the Just, the Wise, and Good God neither does nor can require of Man any thing that is Impossible,
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And therefore in the Second place, the Measure of this Rule, by which the just extent and bounds of it are to be determined, must be that Power or Ability that Man Naturally has to doe,
And Therefore in the Second place, the Measure of this Rule, by which the just extent and bounds of it Are to be determined, must be that Power or Ability that Man Naturally has to doe,
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And accordingly in the Third and Last place, The Abuse, or Misapplication of this Rule will consist in these Two Things: 1. That Men do very often take that to be an Act of the Will, that really and truly is not so. 2. That they reckon many things impossible, that indeed are not impossible.
And accordingly in the Third and Last place, The Abuse, or Misapplication of this Rule will consist in these Two Things: 1. That Men do very often take that to be an Act of the Will, that really and truly is not so. 2. That they reckon many things impossible, that indeed Are not impossible.
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And first, to begin with Men's mistakes about the Will and the Acts of it; I shall Note these Three, by which Men are extremely apt to impose upon themselves.
And First, to begin with Men's mistakes about the Will and the Acts of it; I shall Note these Three, by which Men Are extremely apt to impose upon themselves.
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And accordingly the Apostle, Rom. 2.18. gives us an account of some who Approved of things excellent, and yet Practised, and consequently Willed things clean contrary;
And accordingly the Apostle, Rom. 2.18. gives us an account of Some who Approved of things excellent, and yet Practised, and consequently Willed things clean contrary;
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Whosoever observes and looks into the workings of his own heart, will find that noted Sentence — Video meliora proboque, Deteriora sequor, too frequently and fatally verify'd upon himself.
Whosoever observes and looks into the workings of his own heart, will find that noted Sentence — Video Meliora proboque, Deteriora sequor, too frequently and fatally verified upon himself.
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But at that very time that Balaam desired to Die the Death of the Righteous, he was actually following the Wages of Unrighteousness, and so thereby engaged in a Course quite contrary to what he desired;
But At that very time that balaam desired to Die the Death of the Righteous, he was actually following the Wages of Unrighteousness, and so thereby engaged in a Course quite contrary to what he desired;
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and consequently such, as could not possible bring him to such an End. Much like the Sot, that cried Utinam hoc esset Laborare, while he lay Lazing and Lolling upon his Couch.
and consequently such, as could not possible bring him to such an End. Much like the Sot, that cried Utinam hoc esset Laborare, while he lay Lazing and Lolling upon his Couch.
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so neither can he Will the Means, but he must Vertually, and by Interpretation at least, Will the End. Which is so true, that in the account of the Divine Law, a man is reckoned to Will even those things that Naturally are not the Object of Desire;
so neither can he Will the Means, but he must Virtually, and by Interpretation At least, Will the End. Which is so true, that in the account of the Divine Law, a man is reckoned to Will even those things that Naturally Are not the Object of Desire;
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For a man may be Naturally inclined to Pride, Lust, Anger, and strongly inclined so too, (forasmuch as these Inclinations are founded in a Peculiar Crasis and Constitution of the Blood and Spirits,) and yet by a steady, frequent Repetition of the Contrary Acts of Humility, Chastity,
For a man may be Naturally inclined to Pride, Lust, Anger, and strongly inclined so too, (forasmuch as these Inclinations Are founded in a Peculiar Crasis and Constitution of the Blood and Spirits,) and yet by a steady, frequent Repetition of the Contrary Acts of Humility, Chastity,
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and Meekness, carried thereto by his Will, (a Principle not to be Controlled by the Blood or Spirits,) he may at length plant in his Soul all those Contrary Habits of Vertue:
and Meekness, carried thereto by his Will, (a Principle not to be Controlled by the Blood or Spirits,) he may At length plant in his Soul all those Contrary Habits of Virtue:
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A good Inclination, is but the first Rude draught of Vertue; but the finishing Strokes are from the Will. Which if well-disposed, will by Degrees perfect;
A good Inclination, is but the First Rude draught of Virtue; but the finishing Strokes Are from the Will. Which if well-disposed, will by Degrees perfect;
Nay, so much the Contrary, that if a good Inclination be not Seconded by a good Action, the Want of that Action is thereby made so much the more Criminal and Inexcusable.
Nay, so much the Contrary, that if a good Inclination be not Seconded by a good Actium, the Want of that Actium is thereby made so much the more Criminal and Inexcusable.
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And thus as to the First Abuse, or Mis-application of the great Rule, mentioned in the Text, about God's Accepting the Will, I have shewn Three notable Mistakes, which men are apt to entertain concerning the Will ;
And thus as to the First Abuse, or Misapplication of the great Rule, mentioned in the Text, about God's Accepting the Will, I have shown Three notable Mistakes, which men Are apt to entertain Concerning the Will;
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and, consequently, if men, upon this account, will needs take up, and acquiesce in an airy, ungrounded Persuasion, that they Will those things which really they do not Will, they fall thereby into a gross and fatal Delusion.
and, consequently, if men, upon this account, will needs take up, and acquiesce in an airy, ungrounded Persuasion, that they Will those things which really they do not Will, they fallen thereby into a gross and fatal Delusion.
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Come we now, in the next place, to Consider the other way, by which Men are prone to abuse and pervert this important Rule of God's accounting the Will for the Deed ;
Come we now, in the next place, to Consider the other Way, by which Men Are prove to abuse and pervert this important Rule of God's accounting the Will for the Deed;
and that is, by reckoning many things Impossible, which in truth are not Impossible. And this I shall make appear, by shewing some of the Principal Instances of Duty,
and that is, by reckoning many things Impossible, which in truth Are not Impossible. And this I shall make appear, by showing Some of the Principal Instances of Duty,
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for the Performance of which, men commonly plead want of Power ; and thereupon persuade themselves, that God and the Law rest satisfied with their Will. Now these Instances are Four.
for the Performance of which, men commonly plead want of Power; and thereupon persuade themselves, that God and the Law rest satisfied with their Will. Now these Instances Are Four.
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But such excuses will not pass Muster with God, who will allow no man's Humour or Idleness to be the measure of Possible, or Impossible. And to manifest the wretched Hypocrisie of such pretences, those very things, which, upon the bare obligation of Duty, are declined by men as Impossible;
But such excuses will not pass Muster with God, who will allow no Man's Humour or Idleness to be the measure of Possible, or Impossible. And to manifest the wretched Hypocrisy of such pretences, those very things, which, upon the bore obligation of Duty, Are declined by men as Impossible;
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As, no doubt, that fore-mention'd Instance of Fraud and Laziness, the Unjust Steward, who pleaded that he could neither Dig nor Beg, would quickly have been brought, both to Dig and to Beg too, rather than starve? And if so, what reason could such an one produce before God why, he could not submit to the same Hardships, rather than Cheat and Lye? the former being but Destructive of the Body, this latter of the Soul:
As, no doubt, that forementioned Instance of Fraud and Laziness, the Unjust Steward, who pleaded that he could neither Dig nor Beg, would quickly have been brought, both to Dig and to Beg too, rather than starve? And if so, what reason could such an one produce before God why, he could not submit to the same Hardships, rather than Cheat and Lie? the former being but Destructive of the Body, this latter of the Soul:
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This being a case, in which most men, according to a very ill Sence, will needs be a Law to themselves. And, where it is not safe for them to be Religious, their Religion shall be to be safe. But Christianity teaches us a very different Lesson:
This being a case, in which most men, according to a very ill Sense, will needs be a Law to themselves. And, where it is not safe for them to be Religious, their Religion shall be to be safe. But Christianity Teaches us a very different lesson:
and Christ would never have prayed, Father, if it be possible let this cup pass from me, had the bitterness of the draught made it impossible to be Drunk of.
and christ would never have prayed, Father, if it be possible let this cup pass from me, had the bitterness of the draught made it impossible to be Drunk of.
But those Primitive Hero's of the Christian Church, could not so easily blow off the Doctrine of Passive Obedience, as to make the fear of being Passive a discharge from being Obedient. No, they found Martyrdom not only possible,
But those Primitive Hero's of the Christian Church, could not so Easily blow off the Doctrine of Passive obedience, as to make the Fear of being Passive a discharge from being Obedient. No, they found Martyrdom not only possible,
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Besides, that the grace of God has not so far abandoned the Christian World, but that those high, Primitive instances of Passive fortitude in the case of duty and danger Rivalling one another, have been exemplifyed,
Beside, that the grace of God has not so Far abandoned the Christian World, but that those high, Primitive instances of Passive fortitude in the case of duty and danger Rivalling one Another, have been exemplified,
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but at the price of Life or Estate, when Men were put to Swear away all interest in the next World, to secure a very poor one in this; (for they had then Oaths to Murder Souls,
but At the price of Life or Estate, when Men were put to Swear away all Interest in the next World, to secure a very poor one in this; (for they had then Oaths to Murder Souls,
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as well as Sword and Pistol for the Body:) nay, when the Persecution ran so high, that that Execrable Monster Cromwell, made and published that Barbarous, Heathenish,
as well as Sword and Pistol for the Body:) nay, when the Persecution ran so high, that that Execrable Monster Cromwell, made and published that Barbarous, Heathenish,
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nor Pray in publick, nor Baptize, nor Marry, nor Bury, nor teach School, no, nor so much as live in any Gentleman's House, who in mere Charity and Compassion, might be inclin'd to take them in from perishing in the streets:
nor Pray in public, nor Baptise, nor Marry, nor Bury, nor teach School, no, nor so much as live in any Gentleman's House, who in mere Charity and Compassion, might be inclined to take them in from perishing in the streets:
that is, in other words, that they must starve and dye ex officio, and being turned out of their Churches, take possession only of the Church-yard, as so many Victims to the remorsless rage of a foul ill-bred Tyrant, professing Piety without so much as common Humanity;
that is, in other words, that they must starve and die ex Officio, and being turned out of their Churches, take possession only of the Churchyard, as so many Victims to the remorseless rage of a foul ill-bred Tyrant, professing Piety without so much as Common Humanity;
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I say, when Rage and Persecution, Cruelty, and Cromwellism were at that Diabolical pitch, tyrannizing over every thing that lookt like Loyalty, Conscience,
I say, when Rage and Persecution, Cruelty, and Cromwellism were At that Diabolical pitch, tyrannizing over every thing that looked like Loyalty, Conscience,
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being thereby debarred from the very common Benefit of the Law, in sueing for, or recovering of his Right in any of their Courts of Justice (all of them still following the motion of the High one):
being thereby debarred from the very Common Benefit of the Law, in suing for, or recovering of his Right in any of their Courts of justice (all of them still following the motion of the High one):
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or Baal - Engagement, but with a steady, fix'd, unshaken Resolution, and in a glorious imitation of those Heroick Christians in the 10, and 11th. Chapters of the Ep. to the Heb. Endured a great fight of afflictions, were made a gazing Stock by reproaches, took joyfully the spoiling of their Gods, had trial of cruel Mockings;
or Baal - Engagement, but with a steady, fixed, unshaken Resolution, and in a glorious imitation of those Heroic Christians in the 10, and 11th. Chapters of the Epistle to the Hebrew Endured a great fight of afflictions, were made a gazing Stock by Reproaches, took joyfully the spoiling of their God's, had trial of cruel Mockings;
For I look upon the old Church of England Royallists (which I take to be only another name for a Man who preferrs his Conscience before his interest) to be the best Christians and the most meritorious Subjects in the world;
For I look upon the old Church of England Royalists (which I take to be only Another name for a Man who prefers his Conscience before his Interest) to be the best Christians and the most meritorious Subject's in the world;
But they, good Men had another and more artificial sort of Conscience, and a way to interpret off a command, where they found it dangerous, or unprofitable to do it.
But they, good Men had Another and more artificial sort of Conscience, and a Way to interpret off a command, where they found it dangerous, or unprofitable to do it.
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But now, had the whole Nation mocked God and their King at this Shuffling, Hypocritical rate, what an Odious, Infamous People must that Rebellion have represented the English to all Posterity? Where had been the Honour of the Reform'd Religion, that could not afford a Man Christian enough, to suffer for his God and his Prince? But the old Royallists did both,
But now, had the Whole nation mocked God and their King At this Shuffling, Hypocritical rate, what an Odious, Infamous People must that Rebellion have represented the English to all Posterity? Where had been the Honour of the Reformed Religion, that could not afford a Man Christian enough, to suffer for his God and his Prince? But the old Royalists did both,
And, upon my Conscience, if we may assign any other Reason, or motive of the late mercies of God to these poor Kingdoms, besides his own proneness to shew Mercy, it was for the sake of the old, suffering Cavaliers,
And, upon my Conscience, if we may assign any other Reason, or motive of the late Mercies of God to these poor Kingdoms, beside his own proneness to show Mercy, it was for the sake of the old, suffering Cavaliers,
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The old tryed-Church of England - Royallists were the Men, who, in the darkest and foulest day of persecution, that ever befell England, never pleaded the Will, in excuse of the Deed, but proved the Integrity and Loyalty of their Wills, both by their Deeds and their Sufferings too.
The old tryed-Church of England - Royalists were the Men, who, in the Darkest and Foulest day of persecution, that ever befell England, never pleaded the Will, in excuse of the Deed, but proved the Integrity and Loyalty of their Wills, both by their deeds and their Sufferings too.
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These things I thought fit to remark to you, not out of any intemperate Humour of reflecting upon the late times of confusion, (as the guilt or spight of some may suggest) but because I am satisfied in my Heart and Conscience, that it is vastly the concern of his Majesty,
These things I Thought fit to remark to you, not out of any intemperate Humour of reflecting upon the late times of confusion, (as the guilt or spite of Some may suggest) but Because I am satisfied in my Heart and Conscience, that it is vastly the concern of his Majesty,
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and of the peace of his Government, both in Church and State, that the youth of the Nation (of which such Auditories as this chiefly consist) should be principled,
and of the peace of his Government, both in Church and State, that the youth of the nation (of which such Auditors as this chiefly consist) should be principled,
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but in both equally pimping for the Faction, and stealing away as many Hearts from the Son, as they had formerly employed Hands against the Father. And this with such success, that it cannot but be matter of very sad,
but in both equally pimping for the Faction, and stealing away as many Hearts from the Son, as they had formerly employed Hands against the Father. And this with such success, that it cannot but be matter of very sad,
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how a command, or call to be Liberal, either upon a Civil or Religious account, all of a sudden, impoverishes the Rich, breaks the Merchant, shuts up every private Man's Exchequer,
how a command, or call to be Liberal, either upon a Civil or Religious account, all of a sudden, impoverishes the Rich, breaks the Merchant, shuts up every private Man's Exchequer,
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and makes those Men in a minute have nothing at all to give, who, at the very same instant, want nothing to spend. So that instead of releiving the poor, such a command strangely encreases their number,
and makes those Men in a minute have nothing At all to give, who, At the very same instant, want nothing to spend. So that instead of relieving the poor, such a command strangely increases their number,
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then immediately they have nothing, and their Riches, upon such occasions (as Solomon expresses it) never fail to make themselves Wings, and to fly away.
then immediately they have nothing, and their Riches, upon such occasions (as Solomon Expresses it) never fail to make themselves Wings, and to fly away.
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Thus, at the Siege of Constantinople, then the wealthiest City in the world, the Citizens had nothing to give their Emperour for the defence of the place,
Thus, At the Siege of Constantinople, then the Wealthiest city in the world, the Citizens had nothing to give their Emperor for the defence of the place,
And, in like manner, those who would not support the necessities of the old Blessed King, against his Villainous Enemies, found that Plunder could take, where Disloyalty would not give;
And, in like manner, those who would not support the necessities of the old Blessed King, against his Villainous Enemies, found that Plunder could take, where Disloyalty would not give;
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But, do men in good earnest think, that God will be put off so? or can they imagine that the Law of God will be baffled with a Lye, cloathed in a Scoff?
But, do men in good earnest think, that God will be put off so? or can they imagine that the Law of God will be baffled with a Lie, clothed in a Scoff?
For such pretences are no better, as appears from that notable account, given us by the Apostle of this windy, insignificant Charity of the Will, and of the worthlesness of it, not enlivened by Deeds.
For such pretences Are no better, as appears from that notable account, given us by the Apostle of this windy, insignificant Charity of the Will, and of the worthlessness of it, not enlivened by deeds.
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notwithstanding ye give them not those things that are needfull to the Body, what doth it profit? Profit, does he say? why, it profits just as much as fair words command the Market,
notwithstanding you give them not those things that Are needful to the Body, what does it profit? Profit, does he say? why, it profits just as much as fair words command the Market,
and, That the Almighty neither dwells, nor delights in Temples made with hands; but hears, and accepts the Prayers of his People in Dens, and Caves; Barns, and Stables;
and, That the Almighty neither dwells, nor delights in Temples made with hands; but hears, and accepts the Prayers of his People in Dens, and Caves; Barns, and Stables;
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In reply to which, I would have all such sly, sanctified Cheats (who are so often harping upon this string) know, once for all, That, that God, who accepts the Prayers of his People in Dens, and Caves;
In reply to which, I would have all such sly, sanctified Cheats (who Are so often harping upon this string) know, once for all, That, that God, who accepts the Prayers of his People in Dens, and Caves;
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But, come we now to this old, rich, pretender to Godliness, in another case, and tell him, That there is such an one, a man of a good Family, good Education,
But, come we now to this old, rich, pretender to Godliness, in Another case, and tell him, That there is such an one, a man of a good Family, good Education,
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come, what will you give towards his release? Why, then answers the Will, instead of the Deed, as much the readier speaker of the two, The truth is, I always had a respect for such Men;
come, what will you give towards his release? Why, then answers the Will, instead of the Deed, as much the Readier speaker of the two, The truth is, I always had a respect for such Men;
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and the more shame is it for the whole Nation, that they should be so. But still, what will you give? Why, then answers the Man of Mouth-Charity again,
and the more shame is it for the Whole nation, that they should be so. But still, what will you give? Why, then answers the Man of Mouth-Charity again,
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when thy Brother has lost all that ever he had, and lies languishing, and even gasping under the utmost extremities of poverty and distress, dost thou think thus to lick him whole again, only with thy Tongue? just like that old formal Hocus, who denyed a Beggar a farthing, and put him off with his Blessing.
when thy Brother has lost all that ever he had, and lies languishing, and even gasping under the utmost extremities of poverty and distress, dost thou think thus to lick him Whole again, only with thy Tongue? just like that old formal Hocus, who denied a Beggar a farthing, and put him off with his Blessing.
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Why? what are the Prayers of a Covetous Wretch worth? what will thy Blessing go for? what will it buy? Is this the Charity that the Apostle, here, in the Text, presses upon the Corinthians? This the case, in which God accepts the Willingness of the Mind, instead of the Liberality of the Purse? No assuredly:
Why? what Are the Prayers of a Covetous Wretch worth? what will thy Blessing go for? what will it buy? Is this the Charity that the Apostle, Here, in the Text, presses upon the Corinthians? This the case, in which God accepts the Willingness of the Mind, instead of the Liberality of the Purse? No assuredly:
This is the Gradual Process that must be thy Rule; and, he that pretends a Disability to Give, short of this, prevaricates with his Duty, and evacuates the Precept.
This is the Gradual Process that must be thy Rule; and, he that pretends a Disability to Give, short of this, prevaricates with his Duty, and evacuates the Precept.
Now, before thou flyest to the old, stale, usual pretence, That thou canst do none of all these things, consider with thy self, That there is a God, who is not to be flamm'd off with Lyes, who knows exactly, what thou canst do, and what thou canst not;
Now, before thou fliest to the old, stale, usual pretence, That thou Canst do none of all these things, Consider with thy self, That there is a God, who is not to be flammed off with Lies, who knows exactly, what thou Canst do, and what thou Canst not;
4 thly. The fourth and last Duty, that I shall mention, in which men use to plead want of Power to Doe the thing they have a Will to, is, The conquering of a long, inveterate, ill Habit, or Custom.
4 thly. The fourth and last Duty, that I shall mention, in which men use to plead want of Power to Do the thing they have a Will to, is, The conquering of a long, inveterate, ill Habit, or Custom.
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And therefore, God will not take the Drunkard's Excuse, That he has so long accustom'd himself to Intemperate Drinking, that now he cannot leave it off;
And Therefore, God will not take the Drunkard's Excuse, That he has so long accustomed himself to Intemperate Drinking, that now he cannot leave it off;
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such as are, Cutting off the Right Hand, and Plucking out the Right Eye: things infinitely greivous and afflictive, yet still, for all that, feasible in themselves;
such as Are, Cutting off the Right Hand, and Plucking out the Right Eye: things infinitely grievous and afflictive, yet still, for all that, feasible in themselves;
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for a man, brought under a custom of sin, to forbear sinning? in Ier. 13.23. Can the AEthiopian change his Skin, or the Leopard his Spots? then may ye also doe good, that are accustomed to doe evil.
for a man, brought under a custom of since, to forbear sinning? in Jeremiah 13.23. Can the aethiopian change his Skin, or the Leopard his Spots? then may you also do good, that Are accustomed to do evil.
To this I answer, That the Words mentioned are Tropical or Figurative, and import an Hyperbole, which is a way of expressing things beyond what really,
To this I answer, That the Words mentioned Are Tropical or Figurative, and import an Hyperbole, which is a Way of expressing things beyond what really,
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and consequently the design of this Scripture, in saying that this cannot be done, is no more than to shew, That it is very hardly, and very rarely done;
and consequently the Design of this Scripture, in saying that this cannot be done, is no more than to show, That it is very hardly, and very rarely done;
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and, thereupon, sometimes feel their Consciences galled and greived by wearing it, they must not, from these secret Stings and Remorses, felt by them in the Prosecution of their sins, presently conclude, That therefore their Will is good, and well-disposed;
and, thereupon, sometime feel their Consciences galled and grieved by wearing it, they must not, from these secret Stings and Remorses, felt by them in the Prosecution of their Sins, presently conclude, That Therefore their Will is good, and well-disposed;
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In the neglect of all which, Men relieve their Consciences, by this one great fallacy, running through them all, That they mistake Difficulties, for Impossibilities. A Pernicious mistake certainly;
In the neglect of all which, Men relieve their Consciences, by this one great fallacy, running through them all, That they mistake Difficulties, for Impossibilities. A Pernicious mistake Certainly;
The subject of which Story, was that Heroick, and Victorious Judge of Israel, Gideon. Who, by the greatness of his Atchievements, had merited the offer of a Crown,
The Subject of which Story, was that Heroic, and Victorious Judge of Israel, gideon. Who, by the greatness of his Achievements, had merited the offer of a Crown,
and Kingdom, and, by the greatness of his mind, refused it. The whole Narrative is contained, and set before us, in the 6. 7.8. and 9. Chapters of this Book.
and Kingdom, and, by the greatness of his mind, refused it. The Whole Narrative is contained, and Set before us, in the 6. 7.8. and 9. Chapters of this Book.
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after Mercies and Deliverances, and thereupon returning to a fresh Enslavement to their Enemies, had now passed Seven years, in cruel Subjection to the Midianites, a potent,
After mercies and Deliverances, and thereupon returning to a fresh Enslavement to their Enemies, had now passed Seven Years, in cruel Subjection to the midianites, a potent,
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In this sad and calamitous condition, I say, in which one would have thought, that a deliverance from such an oppressour, would have even revived them,
In this sad and calamitous condition, I say, in which one would have Thought, that a deliverance from such an oppressor, would have even revived them,
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and the deliverer eternally obliged them, God raised up the Spirit of this great Person, and ennobled his courage, and conduct with the Intire overthrow of this mighty, and numerous,
and the deliverer eternally obliged them, God raised up the Spirit of this great Person, and ennobled his courage, and conduct with the Entire overthrow of this mighty, and numerous,
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And, so quick a Sense, did the Israelites, immediately after it, seem to entertain of the Merits of Gideon, and the obligation he had laid upon them, that they all as one Man, tender him the Regal,
And, so quick a Sense, did the Israelites, immediately After it, seem to entertain of the Merits of gideon, and the obligation he had laid upon them, that they all as one Man, tender him the Regal,
as God seems to have chosen, and (as the Prophets sometimes phrase it) to have espoused to himself, upon the very same account that Socrates espoused Xantippe, only for her extreme ill conditions, above all that he could possibly find,
as God seems to have chosen, and (as the prophets sometime phrase it) to have espoused to himself, upon the very same account that Socrates espoused Xantippe, only for her extreme ill conditions, above all that he could possibly find,
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and so drawing before your Eyes the several Lineaments, and Parts of it, from the ugly aspect of the Picture, to leave it to your own hearts to judge of the original.
and so drawing before your Eyes the several Lineaments, and Parts of it, from the ugly aspect of the Picture, to leave it to your own hearts to judge of the original.
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I shall shew, what gratitude is, and upon what the obligation to it, is grounded. II. I shall give some account of the nature, and baseness of Ingratitude. III.
I shall show, what gratitude is, and upon what the obligation to it, is grounded. II I shall give Some account of the nature, and baseness of Ingratitude. III.
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Gratitude is properly a vertue, disposing the mind to an Inward sense, and an outward acknowledgment of a Benefit received, together with a readiness to return the same,
Gratitude is properly a virtue, disposing the mind to an Inward sense, and an outward acknowledgment of a Benefit received, together with a readiness to return the same,
or taking notice of a kindness received, and consequently of the good Will and Affection of the Person, who did that kindness. For still, in this case, the mind of the giver is more to be attended to,
or taking notice of a kindness received, and consequently of the good Will and Affection of the Person, who did that kindness. For still, in this case, the mind of the giver is more to be attended to,
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it being this, that stamps it properly a favour, and gives it the noble and endearing denomination of a Kindness. 2. The 2 d. part of Gratitude is that, which brings it from the Heart, into the Mouth,
it being this, that stamps it properly a favour, and gives it the noble and endearing denomination of a Kindness. 2. The 2 d. part of Gratitude is that, which brings it from the Heart, into the Mouth,
and last is An endeavour to recompence our Benefactour, and to do something that may redound to his advantage, in consideration of what he has done towards Ours. I state it upon Endeavour, and not upon Effect ;
and last is an endeavour to recompense our Benefactor, and to do something that may redound to his advantage, in consideration of what he has done towards Ours. I state it upon Endeavour, and not upon Effect;
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Now those Actions that are sutable to a Rational Nature, and to that NONLATINALPHABET, that Decency, or Honestum, belonging to it, are contained, and expressed in certain Maxims or Propositions, which, upon the repeated exercise of a Man's Reason about such Objects as come before him, do naturally result, and are collected from thence;
Now those Actions that Are suitable to a Rational Nature, and to that, that Decency, or Honesty, belonging to it, Are contained, and expressed in certain Maxims or Propositions, which, upon the repeated exercise of a Man's Reason about such Objects as come before him, do naturally result, and Are collected from thence;
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For as much as no man, having done a kindness to another, would acquiesce, or think himself justly dealt with, in a total Neglect and Unconcernedness of the Person who had received that kindness from him;
For as much as no man, having done a kindness to Another, would acquiesce, or think himself justly dealt with, in a total Neglect and Unconcernedness of the Person who had received that kindness from him;
But I shall from other and nearer Principles, and those the unquestionable Documents and Dictates of the Law of Nature, evince the Obligation and Debt lying upon every man, to shew Gratitude, where he has received a Benefit. Such as are these Propositions.
But I shall from other and nearer Principles, and those the unquestionable Documents and Dictates of the Law of Nature, evince the Obligation and Debt lying upon every man, to show Gratitude, where he has received a Benefit. Such as Are these Propositions.
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1. That, according to the Rule of Natural Justice, one man may merit and deserve of another. 2. That, whosoever deserves of another, makes something due to him from the person of whom he deserves. 3. That, One Man's deserving of another, is founded upon his conferring on him some Good, to which that Other had no Right or Claim. 4. That, no man has any Antecedent Right or Claim to that which comes to him by free gift.
1. That, according to the Rule of Natural justice, one man may merit and deserve of Another. 2. That, whosoever deserves of Another, makes something due to him from the person of whom he deserves. 3. That, One Man's deserving of Another, is founded upon his conferring on him Some Good, to which that Other had no Right or Claim. 4. That, no man has any Antecedent Right or Claim to that which comes to him by free gift.
From whence it follows, That He who conferrs a Good upon another, Deserves, and consequently has, a Claim to an equal Good from the Person upon whom it was Conferred.
From whence it follows, That He who confers a Good upon Another, Deserves, and consequently has, a Claim to an equal Good from the Person upon whom it was Conferred.
From the former of which, there is required Love and Honour, in recompence of Being; and from the latter, Obedience and Subjection, in recompence of Protection and Well-being.
From the former of which, there is required Love and Honour, in recompense of Being; and from the latter, obedience and Subjection, in recompense of Protection and Well-being.
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why, in the Universal Dialect of the World, are Kindnesses still called Obligations? And thus much for the first ground, enforcing the Obligations of Gratitude;
why, in the Universal Dialect of the World, Are Kindnesses still called Obligations? And thus much for the First ground, enforcing the Obligations of Gratitude;
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and made necessary by all those Scriptures, that upbraid or forbid Ingratitude: as in 2 Tim. 3.2. The Unthankfull stand reckoned among the highest and most enormous Sinners;
and made necessary by all those Scriptures, that upbraid or forbid Ingratitude: as in 2 Tim. 3.2. The Unthankful stand reckoned among the highest and most enormous Sinners;
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which sufficiently evinces the Vertue opposite to Unthankfulness to bear the same place in the rank of Duties, that its contrary does in the Catalogue of Sins.
which sufficiently evinces the Virtue opposite to Unthankfulness to bear the same place in the rank of Duties, that its contrary does in the Catalogue of Sins.
Which Good not being violated or endangered by every Omission of Gratitude between Man and Man, the Laws make no peculiar provision to secure the Exercise of this Vertue,
Which Good not being violated or endangered by every Omission of Gratitude between Man and Man, the Laws make no peculiar provision to secure the Exercise of this Virtue,
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for such is the peculiar Insolence of this sort of Men, such the uncorrigible Vileness of all slavish Spirits, that though Freedom may rid them of the Baseness of their Condition, yet it never takes off the Baseness of their Minds.
for such is the peculiar Insolence of this sort of Men, such the uncorrigible Vileness of all slavish Spirits, that though Freedom may rid them of the Baseness of their Condition, yet it never Takes off the Baseness of their Minds.
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He is in danger of no Arrest, bound over to no Assize, nor forced to hold up his unworthy Hand (the Instrument of his Ingratitude) at any Barr. And this it is that shews the rare and distinguishing Excellency of Gratitude,
He is in danger of no Arrest, bound over to no Assize, nor forced to hold up his unworthy Hand (the Instrument of his Ingratitude) At any Barr. And this it is that shows the rare and distinguishing Excellency of Gratitude,
and (as David in the overflowing Sense of God's Goodness to him) cries out in the 116 Psalm, verse 12. What shall I render unto the Lord for all his Benefits towards me? So the Gratefull person, pressed down under the apprehension of any great kindness done him, eases his burthened mind a little by such Expostulations with himself as these.
and (as David in the overflowing Sense of God's goodness to him) cries out in the 116 Psalm, verse 12. What shall I render unto the Lord for all his Benefits towards me? So the Grateful person, pressed down under the apprehension of any great kindness done him, eases his burdened mind a little by such Expostulations with himself as these.
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There is not any one Vice, or ill Quality, incident to the mind of Man; against which, the World has raised such a loud and universal Out-cry, as against Ingratitude:
There is not any one Vice, or ill Quality, incident to the mind of Man; against which, the World has raised such a loud and universal Outcry, as against Ingratitude:
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A Vice, never mention'd by any Heathen Writer, but with a particular height of Detestation; and of such a Malignity, that Human Nature must be stript of Humanity it self,
A Vice, never mentioned by any Heathen Writer, but with a particular height of Detestation; and of such a Malignity, that Human Nature must be stripped of Humanity it self,
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and it is Gratitude that makes them Circulate: Look over the whole Creation, and you shall see, that the Band or Cement that holds together all the Parts of this great and glorious Fabrick, is Gratitude, or something like it:
and it is Gratitude that makes them Circulate: Look over the Whole Creation, and you shall see, that the Band or Cement that holds together all the Parts of this great and glorious Fabric, is Gratitude, or something like it:
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as well as taking in? And does not the Earth quit Scores with all the Elements, in the Noble Fruits and Productions that issue from it? And in all the Light and Influence that the Heavens bestow upon this Lower World,
as well as taking in? And does not the Earth quit Scores with all the Elements, in the Noble Fruits and Productions that issue from it? And in all the Light and Influence that the Heavens bestow upon this Lower World,
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so that there is some Return however, though there can be no Requital. He who has a Soul wholly void of Gratitude, should do well to set his Soul to learn of his Body;
so that there is Some Return however, though there can be no Requital. He who has a Soul wholly void of Gratitude, should do well to Set his Soul to Learn of his Body;
and the whole Universe is supported, by Giving and Returning, by Commerce and Commutation. And now thou Ungratefull Brute, thou Blemish to Mankind, and Reproach to thy Creation ;
and the Whole Universe is supported, by Giving and Returning, by Commerce and Commutation. And now thou Ungrateful Brute, thou Blemish to Mankind, and Reproach to thy Creation;
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Which Actions, though almost innumerable in their particulars, yet seem reduceable in general, to these Two Principles of Action. 1. A proneness to do good to others. 2. A ready Sense of any Good done by others.
Which Actions, though almost innumerable in their particulars, yet seem reduceable in general, to these Two Principles of Actium. 1. A proneness to do good to Others. 2. A ready Sense of any Good done by Others.
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1. A Proneness to do ill turns, attended with a complacency, or secret joy of Mind upon the sight of any mischief that befals another. And, 2ly. An utter insensibility of any good, or kindness done him by others.
1. A Proneness to do ill turns, attended with a complacency, or secret joy of Mind upon the sighed of any mischief that befalls Another. And, 2ly. an utter insensibility of any good, or kindness done him by Others.
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For these, and such like Actions feed and gratify, that Base humour of Mind, which gives a Man a delight in making, at least in seeing, his Neighbour miserable :
For these, and such like Actions feed and gratify, that Base humour of Mind, which gives a Man a delight in making, At least in seeing, his Neighbour miserable:
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and good Turns fall as into a kind of dead Sea. It being a Quality that confines and (as it were) shuts up a Man wholly within himself, leaving him void of that Principle which alone should dispose him to communicate and impart those redundancies of good, that he is possessed of.
and good Turns fallen as into a kind of dead Sea. It being a Quality that confines and (as it were) shuts up a Man wholly within himself, leaving him void of that Principle which alone should dispose him to communicate and impart those redundancies of good, that he is possessed of.
And what is Ill-nature, but a pitch beyond Original Curruption? It is Corruptio pessimi. A further Depravation of that, which was stark naught before.
And what is Ill-nature, but a pitch beyond Original Corruption? It is corruption pessimi. A further Depravation of that, which was stark nought before.
But, so certainly does it shoot forth, and shew it self in this Vice, that wheresoever you see Ingratitude, you may as infallibly conclude, that there is a growing stock of Ill-nature in that Breast,
But, so Certainly does it shoot forth, and show it self in this Vice, that wheresoever you see Ingratitude, you may as infallibly conclude, that there is a growing stock of Ill-nature in that Breast,
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It is a saying common in use, and True in Observation, That the Disposition, and Temper of a Man, may be gathered as well from his Companion, or Associate, as from himself.
It is a saying Common in use, and True in Observation, That the Disposition, and Temper of a Man, may be gathered as well from his Companion, or Associate, as from himself.
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as being of near Cognation to it, and constant Coherence with it. The first of which is Pride. And the second, Hard-heartedness or want of Compassion. 1. And first for Pride.
as being of near Cognation to it, and constant Coherence with it. The First of which is Pride. And the second, Hardheartedness or want of Compassion. 1. And First for Pride.
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The original ground of Man's obligation to Gratitude was (as I have hinted) from this, That each Man has but a limited right to the good things of the World;
The original ground of Man's obligation to Gratitude was (as I have hinted) from this, That each Man has but a limited right to the good things of the World;
But now, Pride shuts a Man's Eyes against all this, and so fills him with an opinion of his own Transcendent worth, that he imagines himself to have a Right to all things,
But now, Pride shuts a Man's Eyes against all this, and so fills him with an opinion of his own Transcendent worth, that he imagines himself to have a Right to all things,
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For, while the Courteous Person thinks that he is obliging, and doing such an one a kindness, the Proud Person, on the other side, accounts him to be only paying a Debt.
For, while the Courteous Person thinks that he is obliging, and doing such an one a kindness, the Proud Person, on the other side, accounts him to be only paying a Debt.
For, as snakes breed in Dunghills not singly, but in Knots, so in such base, noysom Hearts, you shall ever see Pride and Ingratitude indivisibly wreathed, and twisted together.
For, as snakes breed in Dunghills not singly, but in Knots, so in such base, noisome Hearts, you shall ever see Pride and Ingratitude indivisibly wreathed, and twisted together.
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See the greatest Examples of Ingratitude equally notorious for their Pride, and Ambition. And to begin with the Top and Father of them all, the Devil himself.
See the greatest Examples of Ingratitude equally notorious for their Pride, and Ambition. And to begin with the Top and Father of them all, the devil himself.
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And, did not our first Parents write exactly after his Copy? Ingratitude making them to trample upon the Command, because Pride made them desire to be as Gods, and to brave Omniscience it self in the knowledge of Good and Evil? What made that ungratefull wretch, Absolom, kick at all the kindnesses of his Indulgent Father,
And, did not our First Parents write exactly After his Copy? Ingratitude making them to trample upon the Command, Because Pride made them desire to be as God's, and to brave Omniscience it self in the knowledge of Good and Evil? What made that ungrateful wretch, Absalom, kick At all the Kindnesses of his Indulgent Father,
but because his Ambition would needs be fingering the Scepter, and hoisting him into his Father's Throne? And in the Courts of Princes, is there any thing more usual than to see those that have been raised by the favour,
but Because his Ambition would needs be fingering the Sceptre, and hoisting him into his Father's Throne? And in the Courts of Princes, is there any thing more usual than to see those that have been raised by the favour,
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And the truth is, it is impossible for a Man to be perfect, and thorough-paced in Ingratitude, till he has shook of all Fetters of Pity and Compassion.
And the truth is, it is impossible for a Man to be perfect, and thoroughpaced in Ingratitude, till he has shook of all Fetters of Pity and Compassion.
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for bringing forth Children that seem to have none? Did not this make Agrippina, Nero 's Mother, cry out to the Assassinate sent by her Son to Murder her, to direct his Sword to her Belly,
for bringing forth Children that seem to have none? Did not this make Agrippina, Nero is Mother, cry out to the Assassinate sent by her Son to Murder her, to Direct his Sword to her Belly,
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as being the only Criminal for having brought forth such a Monster of Ingratitude into the world? And to give you yet an higher instance of the Conjunction of these two Vices,
as being the only Criminal for having brought forth such a Monster of Ingratitude into the world? And to give you yet an higher instance of the Conjunction of these two Vices,
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and then invading his Throne, came through the Street where the Body of her Father lay newly Murdred and wallowing in his Blood, She commanded her Trembling Coach-man to drive her Chariot and Horses over the Body of her King, and Father triumphantly, in the face of all Rome, looking upon her with Astonishment and Detestation.
and then invading his Throne, Come through the Street where the Body of her Father lay newly Murdered and wallowing in his Blood, She commanded her Trembling Coachman to drive her Chariot and Horses over the Body of her King, and Father triumphantly, in the face of all Room, looking upon her with Astonishment and Detestation.
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Did not Ingratitude first make the Israelites forget the Kindness of the Father, and then Cruelty make them imbrue their hands in the Blood of his Sons? could Pharaoh 's Butler so quickly have forgot Ioseph, had not want of Gratitude to him as his Friend, met with an equal want of compassion to him as his Fellow-Prisoner? a poor, innocent, forlorn, Stranger, languishing in Durance upon the false accusations of a lying, insolent, whorish Woman!
Did not Ingratitude First make the Israelites forget the Kindness of the Father, and then Cruelty make them imbrue their hands in the Blood of his Sons? could Pharaoh is Butler so quickly have forgotten Ioseph, had not want of Gratitude to him as his Friend, met with an equal want of compassion to him as his Fellow-Prisoner? a poor, innocent, forlorn, Stranger, languishing in Durance upon the false accusations of a lying, insolent, whorish Woman!
I might even weary you with Examples of the like Nature, both sacred and civil, all of them representing Ingratitude (as it were) sitting in its Throne, with Pride at its Right hand,
I might even weary you with Examples of the like Nature, both sacred and civil, all of them representing Ingratitude (as it were) sitting in its Throne, with Pride At its Right hand,
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And it has been sometimes observed, that persons signally and eminently obliged, yet missing of the utmost of their greedy designs in Swallowing both Gifts and Giver too, instead of Thanks for received Kindnesses, have betook themselves to barbarous Threatnings,
And it has been sometime observed, that Persons signally and eminently obliged, yet missing of the utmost of their greedy designs in Swallowing both Gifts and Giver too, instead of Thanks for received Kindnesses, have betook themselves to barbarous Threatenings,
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for we may with great Confidence and equal Truth affirm, That since there was such a thing as Mankind in the world, there never was any heart truly great and generous, that was not also tender, and compassionate.
for we may with great Confidence and equal Truth affirm, That since there was such a thing as Mankind in the world, there never was any heart truly great and generous, that was not also tender, and compassionate.
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It is this noble Quality that makes all Men to be of one Kind, for every Man would be (as it were) a distinct species to himself, were there no sympathy amongst Individuals.
It is this noble Quality that makes all Men to be of one Kind, for every Man would be (as it were) a distinct species to himself, were there no Sympathy among Individuals.
in this case, if the Devils themselves should take Bodies, and come and live amongst us, they could not be greater Plagues and Greivances to Society, than such persons.
in this case, if the Devils themselves should take Bodies, and come and live among us, they could not be greater Plagues and Grievances to Society, than such Persons.
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It is one of those Grapes of Gall, mentioned by Moses, Deuteron. 32. v. 32. and therefore expect always to find it One of a Cluster. I proceed now to the
It is one of those Grapes of Gall, mentioned by Moses, Deuteron. 32. v. 32. and Therefore expect always to find it One of a Cluster. I proceed now to the
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After all your Attempts, all your Experiments, for any thing that Man can doe, He that is Ungratefull, will be Ungratefull still. And the reason is manifest;
After all your Attempts, all your Experiments, for any thing that Man can do, He that is Ungrateful, will be Ungrateful still. And the reason is manifest;
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for you may remember, that I told you, that Ingratitude sprang from a Principle of Ill-nature. Which being a thing founded in such a certain Constitution of Blood and Spirits,
for you may Remember, that I told you, that Ingratitude sprang from a Principle of Ill-nature. Which being a thing founded in such a certain Constitution of Blood and Spirits,
The thread that Nature spins, is seldom broken off by any thing, but Death. I do not by this limit the Operation of God's Grace; for that may do Wonders:
The thread that Nature spins, is seldom broken off by any thing, but Death. I do not by this limit the Operation of God's Grace; for that may do Wonders:
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and so reducing his Judgment into Practice, timely withdraws his frustraneous, baffled Kindnesses, and sees the folly of Endeavouring to stroke a Tyger into a Lamb,
and so reducing his Judgement into Practice, timely withdraws his frustraneous, baffled Kindnesses, and sees the folly of Endeavouring to stroke a Tiger into a Lamb,
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and knows, and converses with sensibly, how much less shall his Heart be affected with the gratefull Sense of his Favours, whom he converses with only by imperfect Speculations, by the Discourses of Reason, or the Discoveries of Faith;
and knows, and converses with sensibly, how much less shall his Heart be affected with the grateful Sense of his Favours, whom he converses with only by imperfect Speculations, by the Discourses of Reason, or the Discoveries of Faith;
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neither of which equal the quick and lively Impressions of Sense? If the Apostles reasoning was Good and Concluding, I am sure this must be Unavoidable.
neither of which equal the quick and lively Impressions of Sense? If the Apostles reasoning was Good and Concluding, I am sure this must be Unavoidable.
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For shall that man pass for a Proficient in Christ's School, who would have been Exploded in the School of Zeno, or Epictetus? Or shall he pretend to Religious Attainments, who is defective and short in Moral? Which yet are but the Rudiments, the Beginnings, and first Draught of Religion;
For shall that man pass for a Proficient in Christ's School, who would have been Exploded in the School of Zeno, or Epictetus? Or shall he pretend to Religious Attainments, who is defective and short in Moral? Which yet Are but the Rudiments, the Beginnings, and First Draught of Religion;
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Every Ungratefull person, in the sight of God and Man, is a Thief, and let him not make the Altar his Receiver. Where there is no Charity, it is certain, there can be no Religion;
Every Ungrateful person, in the sighed of God and Man, is a Thief, and let him not make the Altar his Receiver. Where there is no Charity, it is certain, there can be no Religion;
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though he causes his Sun to shine, and his Rain to fall, upon the Evil and Unthankfull in this World, has another kind of Reward for their Unthankfulness in the next.
though he Causes his Sun to shine, and his Rain to fallen, upon the Evil and Unthankful in this World, has Another kind of Reward for their Unthankfulness in the next.
I Am very sensible, that by discoursing of Lyes and Falshood, which I have pitched upon for my present Subject, I must needs fall into a very large Common Place ;
I Am very sensible, that by discoursing of Lies and Falsehood, which I have pitched upon for my present Subject, I must needs fallen into a very large Common Place;
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For look over them all, and you shall find, that the greatest Annoyance, and Disturbance of Mankind, has been from one of these Two things, Force, or Fraud. Of which,
For look over them all, and you shall find, that the greatest Annoyance, and Disturbance of Mankind, has been from one of these Two things, Force, or Fraud. Of which,
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and therefore, I shall not go about to darken them, by any needless Explication, but shall immediately cast the Prosecution of them, under these Three following Particulars.
and Therefore, I shall not go about to darken them, by any needless Explication, but shall immediately cast the Prosecution of them, under these Three following Particulars.
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As, 1 st. I shall enquire into the Nature of a Lye, and the proper essential Malignity of all Falshood. 2 dly. I shall shew the pernicious Effects of it. And, 3 dly. And lastly:
As, 1 Saint. I shall inquire into the Nature of a Lie, and the proper essential Malignity of all Falsehood. 2 dly. I shall show the pernicious Effects of it. And, 3 dly. And lastly:
Every one of which, I suppose, and, much more, all of them together, will afford Arguments, more than sufficient, to prove (though it were no Part of Holy Scripture) that Lying Lips are an Abomination to the Lord.
Every one of which, I suppose, and, much more, all of them together, will afford Arguments, more than sufficient, to prove (though it were no Part of Holy Scripture) that Lying Lips Are an Abomination to the Lord.
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and that, by vertue hereof, he can appoint, not only Words, but also Things, Actions, and Gestures, to be signs of the inward thoughts and conceptions of his Mind, it is evident, that he may as really Lye,
and that, by virtue hereof, he can appoint, not only Words, but also Things, Actions, and Gestures, to be Signs of the inward thoughts and conceptions of his Mind, it is evident, that he may as really Lie,
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in which the Sign expressing is no ways agreeing with the Thought, or Conception of the Mind pretended to be thereby expressed. For, Words signifie not immediately,
in which the Signen expressing is no ways agreeing with the Thought, or Conception of the Mind pretended to be thereby expressed. For, Words signify not immediately,
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though, it sometimes so falls out, that our Words agree not with the Things themselves: Upon which Account, though in so speaking, we offend indeed against Truth;
though, it sometime so falls out, that our Words agree not with the Things themselves: Upon which Account, though in so speaking, we offend indeed against Truth;
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but by Rashness, which is an Affirming, or Denying, before we have sufficiently informed our selves of the Real and True Estate of those Things, whereof we affirm, or deny.
but by Rashness, which is an Affirming, or Denying, before we have sufficiently informed our selves of the Real and True Estate of those Things, whereof we affirm, or deny.
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and Weakness of Man's Reason, and of the strange Byass, that it still receives from Interest, that such a Case as this, both with Philosophers, and Divines, Heathens, and Christians, should be held disputable.
and Weakness of Man's Reason, and of the strange Bias, that it still receives from Interest, that such a Case as this, both with Philosophers, and Divines, heathens, and Christians, should be held disputable.
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and received in the World, That a Lye is absolutely sinfull, and unlawfull: I suppose, he means, that part of the World, where the Scriptures are not read,
and received in the World, That a Lie is absolutely sinful, and unlawful: I suppose, he means, that part of the World, where the Scriptures Are not read,
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and Celebrated Division of a Lye into those Three several Kinds of it. As, 1st. The Pernicious Lye, uttered for the Hurt, or Disadvantage of our Neighbour. 2dly. The Officious Lye, uttered for our Own, or our Neighbour's Advantage: And, 3dly, and lastly.
and Celebrated Division of a Lie into those Three several Kinds of it. As, 1st. The Pernicious Lie, uttered for the Hurt, or Disadvantage of our Neighbour. 2dly. The Officious Lie, uttered for our Own, or our Neighbour's Advantage: And, 3dly, and lastly.
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The Reason of which seems to be, that those Persons did not estimate the Lawfulness, or Unlawfulness of a Lye, from the intrinsick Nature of the Thing it self,
The Reason of which seems to be, that those Persons did not estimate the Lawfulness, or Unlawfulness of a Lie, from the intrinsic Nature of the Thing it self,
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And therefore, since a Man was helped by an Officious Lye, and not Hurt by a Iocose, both of thefe came to be esteemed Lawfull, and in some Cases, Laudable.
And Therefore, since a Man was helped by an Officious Lie, and not Hurt by a Jocose, both of thief Come to be esteemed Lawful, and in Some Cases, Laudable.
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but then they held also, that only the Pernicious Lye, was a Mortal Sin, and the other Two were only Venial. It can be no part of my Business here, to overthrow this Distinction,
but then they held also, that only the Pernicious Lie, was a Mortal since, and the other Two were only Venial. It can be no part of my Business Here, to overthrow this Distinction,
and must be, Mortal. So that, thus far have we gone, and this Point have we gained, That it is absolutely, and universally unlawfull to lye, or to falsify.
and must be, Mortal. So that, thus Far have we gone, and this Point have we gained, That it is absolutely, and universally unlawful to lie, or to falsify.
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Now to shew, what this Right is, We must know, that in the beginnings, and first Establishments of Speech, there was an implicit Compact amongst Men, founded upon common Use and Consent, that such and such Words, or Voices, Actions, or Gestures, should be Means,
Now to show, what this Right is, We must know, that in the beginnings, and First Establishments of Speech, there was an implicit Compact among Men, founded upon Common Use and Consent, that such and such Words, or Voices, Actions, or Gestures, should be Means,
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for as much as, without such an Obligation, those Signs could not be Effectual for such an End. From which Compact there arising an Obligation upon every One,
for as much as, without such an Obligation, those Signs could not be Effectual for such an End. From which Compact there arising an Obligation upon every One,
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so to conveigh his Meaning, there accrews also a Right to every One, by the same Signs to judge of the Sence or Meaning of the Person so obliged to express himself:
so to convey his Meaning, there accrues also a Right to every One, by the same Signs to judge of the Sense or Meaning of the Person so obliged to express himself:
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And consequently, if these Signs are applied and used by him so, as not to signifie his Meaning, the Right of the Person, to whom he was obliged so to have done, is hereby violated and the Man by being deceived,
And consequently, if these Signs Are applied and used by him so, as not to signify his Meaning, the Right of the Person, to whom he was obliged so to have done, is hereby violated and the Man by being deceived,
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and kept ignorant of his Neighbour's Meaning, where he ought to have known it, is so far deprived of the Benefit of any Intercourse, or Converse with him.
and kept ignorant of his Neighbour's Meaning, where he ought to have known it, is so Far deprived of the Benefit of any Intercourse, or Converse with him.
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But then, we must observe also (which I noted at first) That, as it is in Man's Power to institute, not only Words, but also Things, Actions, or Gestures, to be the Means whereby he would signifie, and express his Mind;
But then, we must observe also (which I noted At First) That, as it is in Man's Power to institute, not only Words, but also Things, Actions, or Gestures, to be the Means whereby he would signify, and express his Mind;
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so on the otherside, those Voices, Actions, or Gestures, which Men have not by any Compact agreed to make the Instruments of conveying their Thoughts one to another, are not the proper Instruments of Deceiving, so as to denominate the Person using them, a Lyar,
so on the otherside, those Voices, Actions, or Gestures, which Men have not by any Compact agreed to make the Instruments of conveying their Thoughts one to Another, Are not the proper Instruments of Deceiving, so as to denominate the Person using them, a Liar,
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since all Deception is a Misapplying of those Signs, which by Compact or Institution, were made the Means of Men's signifying, or conveying their Thoughts;
since all Deception is a Misapplying of those Signs, which by Compact or Institution, were made the Means of Men's signifying, or conveying their Thoughts;
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But yet, this I do, and must grant, that though it be not against strict Iustice, or Truth, for a man to do those things, which he might, otherwise, Lawfully do,
But yet, this I do, and must grant, that though it be not against strict justice, or Truth, for a man to do those things, which he might, otherwise, Lawfully do,
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yet Christian Charity will, in many Cases, restrain a Man here too, and prohibit him to use his own Right and Liberty, where it may turn considerably to his Neighbour's Prejudice.
yet Christian Charity will, in many Cases, restrain a Man Here too, and prohibit him to use his own Right and Liberty, where it may turn considerably to his Neighbour's Prejudice.
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For, herein is the Excellency of Charity seen, that the Charitable man not onely does no Evil himself, but that, to the utmost of his Power, he also hinders any Evil from being done even by Another.
For, herein is the Excellency of Charity seen, that the Charitable man not only does not Evil himself, but that, to the utmost of his Power, he also hinders any Evil from being done even by another.
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and the Sincerest Dealing, both in Words, and Actions; and is the rigidest Exacter of Truth, in all our Behaviour, of any other Doctrine, or Institution whatsoever.
and the Sincerest Dealing, both in Words, and Actions; and is the rigidest Exacter of Truth, in all our Behaviour, of any other Doctrine, or Institution whatsoever.
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And, as the Devil first brought Sin into the World by a Lye, (being equally the base Original of both,) so he still propagates and promotes it by the same.
And, as the devil First brought since into the World by a Lie, (being equally the base Original of both,) so he still propagates and promotes it by the same.
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therefore our Saviour, who came to dethrone the Devil, and to destroy Sin, did it by being the Light of the World, and by bearing Witness to the Truth.
Therefore our Saviour, who Come to dethrone the devil, and to destroy since, did it by being the Light of the World, and by bearing Witness to the Truth.
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For Sorrow being the natural and direct Effect of Sin, that which first brought Sin into the World, must by necessary Consequence bring in Sorrow too.
For Sorrow being the natural and Direct Effect of since, that which First brought since into the World, must by necessary Consequence bring in Sorrow too.
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yea, Death and Hell it self, are, all of them, but the Trophies of those fatal Conquests, got by that Grand Impostor, the Devil, over the deluded Sons of men.
yea, Death and Hell it self, Are, all of them, but the Trophies of those fatal Conquests, god by that Grand Impostor, the devil, over the deluded Sons of men.
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For, have not the greatest Slaughters of Armies been effected by Stratagem? And, have not the fairest Estates been destroyed by Surety-ship? in both of which there is a Fallacy;
For, have not the greatest Slaughters of Armies been effected by Stratagem? And, have not the Fairest Estates been destroyed by Suretyship? in both of which there is a Fallacy;
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and basely used by the Council of Constance, those Ecclesiastical Commissioners of the Court of Rome ? Why, they promised those Innocent men asafe Conduct;
and basely used by the Council of Constance, those Ecclesiastical Commissioners of the Court of Room? Why, they promised those Innocent men asafe Conduct;
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who thereupon took them at their Word, and accordingly were burnt alive, for trusting a Pack of perfidious Wretches, who regarded their own Word as little, as they did God's .
who thereupon took them At their Word, and accordingly were burned alive, for trusting a Pack of perfidious Wretches, who regarded their own Word as little, as they did God's.
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promising them the free Exercise of their Religion, before she got into the Throne, and when she was once in, she performed her Promise to them at the Stake. And, I know no Security we had from seeing the same again in Our days,
promising them the free Exercise of their Religion, before she god into the Throne, and when she was once in, she performed her Promise to them At the Stake. And, I know no Security we had from seeing the same again in Our days,
That is, from one Twin to the Other, How came such multitudes of our own Nation, at the beginning of that monstrous (but still Surviving and Successful) Rebellion, in the Year 1641. to be spunged of their Plate and Money, their Rings and Jewels,
That is, from one Twin to the Other, How Come such Multitudes of our own nation, At the beginning of that monstrous (but still Surviving and Successful) Rebellion, in the Year 1641. to be sponged of their Plate and Money, their Rings and Jewels,
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for the carrying on of the Schismatical, Dissenting, King-killing Cause? Why, next to their own Love of being Cheated, it was the Publick, or rather Prostitute, Faith, of a Company of faithless Miscreants that drew them in, and deceived them.
for the carrying on of the Schismatical, Dissenting, King-killing Cause? Why, next to their own Love of being Cheated, it was the Public, or rather Prostitute, Faith, of a Company of faithless Miscreants that drew them in, and deceived them.
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And, how came so many thousands to fight, and die in the same Rebellion? Why, they were deceived into it, by those spiritual Trumpeters, who followed them with continual Alarms of Damnation,
And, how Come so many thousands to fight, and die in the same Rebellion? Why, they were deceived into it, by those spiritual Trumpeters, who followed them with continual Alarms of Damnation,
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So that I my Self have heard One say, (whose Quarters have since hung about that City, where he had been first deceived) that he, with many more, went to that execrable War with such a controlling Horrour upon their Spirits, from those Sermons, that they verily believed they should have been accursed by God for ever,
So that I my Self have herd One say, (whose Quarters have since hung about that city, where he had been First deceived) that he, with many more, went to that execrable War with such a controlling Horror upon their Spirits, from those Sermons, that they verily believed they should have been accursed by God for ever,
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and, was there ever any Tyrant, since the Creation, who was not also false and perfidious? Doe not the Bloody, and the Deceitful Man, still go hand in hand together, in the Language of the Scripture? Psal. 55.23.
and, was there ever any Tyrant, since the Creation, who was not also false and perfidious? Do not the Bloody, and the Deceitful Man, still go hand in hand together, in the Language of the Scripture? Psalm 55.23.
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Was ever any People more cruel, and withal more false than the Carthaginians ? And had not the Hypocritical Contrivers, of the Murder of that Blessed Martyr King Charles the First, their Masks and Vizards, as well as his Executioners ?
Was ever any People more cruel, and withal more false than the Carthaginians? And had not the Hypocritical Contrivers, of the Murder of that Blessed Martyr King Charles the First, their Masks and Vizards, as well as his Executioners?
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but, will rather take Absalom for his Patern, who invited his dear Brother to a Feast, hugged and embraced, courted and caressed him, till he had well dosed his weak Head with Wine,
but, will rather take Absalom for his Pattern, who invited his dear Brother to a Feast, hugged and embraced, courted and caressed him, till he had well dosed his weak Head with Wine,
and the Festival Treats of a Reconciling Marriage, a new and excellent Way (no doubt) of proving Matrimony, a Sacrament. But, such Butchers know, what they have to doe.
and the Festival Treats of a Reconciling Marriage, a new and excellent Way (no doubt) of proving Matrimony, a Sacrament. But, such Butchers know, what they have to do.
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or People, nor any Villainy, or flagitious Action was ever yet committed, but upon a due Enquiry into the Causes of it, it will be found, that a Lye, was first,
or People, nor any Villainy, or flagitious Actium was ever yet committed, but upon a due Enquiry into the Causes of it, it will be found, that a Lie, was First,
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There is no doubt, but all the Safety, Happiness, and Convenience, that Men enjoy in this Life, is from the Combination of particular Persons, into Societies, or Corporations:
There is no doubt, but all the Safety, Happiness, and Convenience, that Men enjoy in this Life, is from the Combination of particular Persons, into Societies, or Corporations:
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So that, the Soul and Spirit, that animates, and keeps up Society, is, mutual Trust, and the Foundation of Trust, is Truth, either known, or at least supposed in the Persons, so trusted.
So that, the Soul and Spirit, that animates, and keeps up Society, is, mutual Trust, and the Foundation of Trust, is Truth, either known, or At least supposed in the Persons, so trusted.
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But now, where Fraud, and Falshood, like a Plague, or Canker, comes once to invade Society, the Band, which held together the Parts compounding it, presently breaks;
But now, where Fraud, and Falsehood, like a Plague, or Canker, comes once to invade Society, the Band, which held together the Parts compounding it, presently breaks;
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There being no particular Person whatsoever, but has his private Interest concerned, and endangered, in the Mischief, that such a Wretch does to the Publick.
There being no particular Person whatsoever, but has his private Interest concerned, and endangered, in the Mischief, that such a Wretch does to the Public.
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For, look into great Families, and you shall find some one false, paultry Talebearer, who, by carrying Stories, from One to Another, shall inflame the Minds,
For, look into great Families, and you shall find Some one false, paltry Talebearer, who, by carrying Stories, from One to another, shall inflame the Minds,
and Two, or Three, Pragmatical, Intriguing, Medling Fellows, ( Men of Business, some call them) by the Venom of their false Tongues, shall set the whole Neighbourhood together by the Ears.
and Two, or Three, Pragmatical, Intriguing, Meddling Fellows, (Men of Business, Some call them) by the Venom of their false Tongues, shall Set the Whole Neighbourhood together by the Ears.
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For, in those very things, that Minister to the daily Necessities of common Life, how can any one be assured, that the very meat and drink, that he is to take into his Body,
For, in those very things, that Minister to the daily Necessities of Common Life, how can any one be assured, that the very meat and drink, that he is to take into his Body,
Nay, in some places, (with Horror be it spoke) how can a Man be secure in taking the very Sacrament it Self? For, there have been those, who have found something in this Spiritual Food, that has proved very fatal to their Bodies,
Nay, in Some places, (with Horror be it spoke) how can a Man be secure in taking the very Sacrament it Self? For, there have been those, who have found something in this Spiritual Food, that has proved very fatal to their Bodies,
but in the Trust he has in the common Honesty, and Truth of men in general, which ought and uses to keep them from such Villainies? Nevertheless, know this certainly before hand he cannot,
but in the Trust he has in the Common Honesty, and Truth of men in general, which ought and uses to keep them from such Villainies? Nevertheless, know this Certainly before hand he cannot,
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forasmuch as such things have been done, and, consequently may be done again. And therefore, as for any Infallible assurance to the contrary, he can have none;
forasmuch as such things have been done, and, consequently may be done again. And Therefore, as for any Infallible assurance to the contrary, he can have none;
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but, in the great Concerns of Life and Health, every Man must be forced to proceed upon Trust, there being no knowing the Intention of the Cook or Baker, any more than of the Priest himself. And yet,
but, in the great Concerns of Life and Health, every Man must be forced to proceed upon Trust, there being no knowing the Intention of the Cook or Baker, any more than of the Priest himself. And yet,
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if a Man should forbear his Food, or Raiment, or most of his Business in the World, till he had Science and Certainty of the Safeness of what he was going about, he must starve and die Disputing;
if a Man should forbear his Food, or Raiment, or most of his Business in the World, till he had Science and Certainty of the Safeness of what he was going about, he must starve and die Disputing;
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Now, this shews the high Malignity of Fraud and Falshood, that, in the direct and natural Course of it, tends to the Destruction of common Life, by destroying that Trust,
Now, this shows the high Malignity of Fraud and Falsehood, that, in the Direct and natural Course of it, tends to the Destruction of Common Life, by destroying that Trust,
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by which the common Entercourse of the World must be carried on, and, without which, Men must first Distrust, and then Divide, Separate and stand upon their Guard, with their Hand against every One,
by which the Common Intercourse of the World must be carried on, and, without which, Men must First Distrust, and then Divide, Separate and stand upon their Guard, with their Hand against every One,
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The Felicity of Societies, and Bodies Politick, consists in this, That all Relations in them do regularly Discharge their respective Duties and Offices.
The Felicity of Societies, and Bodies Politic, consists in this, That all Relations in them do regularly Discharge their respective Duties and Offices.
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Such as are the Relation between Prince and Subject, Master and Servant, a Man and his Friend, Husband and Wife, Parent and Child, Buyer and Seller, and the like.
Such as Are the Relation between Prince and Subject, Master and Servant, a Man and his Friend, Husband and Wife, Parent and Child, Buyer and Seller, and the like.
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and all of the same Region, and Level with us, into Discord and Confusion. It is This alone that poysons that Sovereign, and Divine Thing, called Friendship ;
and all of the same Region, and Level with us, into Discord and Confusion. It is This alone that poisons that Sovereign, and Divine Thing, called Friendship;
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And, in all our spiritual Maladies, Conviction must still begin the Cure. Such Sins, indeed, as are acted by the Body, do quickly shew, and proclaim themselves;
And, in all our spiritual Maladies, Conviction must still begin the Cure. Such Sins, indeed, as Are acted by the Body, do quickly show, and proclaim themselves;
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How did that false, fasting, imperious, self-admiring, or rather, self-adoring, Hypocrite, in St. Luke 18.11. Crow and Insult over the poor Publican!
How did that false, fasting, imperious, Self-admiring, or rather, self-adoring, Hypocrite, in Saint Lycia 18.11. Crow and Insult over the poor Publican!
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After all which, had this Man of Merit, and Mortification, been called to Account for his Ungodly swallow, in gorging down the Estates of helpless Widows, and Orphans, it is odds,
After all which, had this Man of Merit, and Mortification, been called to Account for his Ungodly swallow, in gorging down the Estates of helpless Widows, and Orphans, it is odds,
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but he would have told you, that it was all for Charitable Uses, and to afford Pensions for Spies, and Proselytes. It being no ordinary Piece of spiritual good Husbandry, to be Charitable at other Men's Cost.
but he would have told you, that it was all for Charitable Uses, and to afford Pensions for Spies, and Proselytes. It being no ordinary Piece of spiritual good Husbandry, to be Charitable At other Men's Cost.
And thus much for the Second General Thing propos'd, which was, to shew the pernicious Effects of Lying, and Falshood. Come we now to the Third and Last ;
And thus much for the Second General Thing proposed, which was, to show the pernicious Effects of Lying, and Falsehood. Come we now to the Third and Last;
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which is, to lay before you the Rewards, or Punishments, that will assuredly attend; or, at least, follow this base Practice. I shall mention Three: As,
which is, to lay before you the Rewards, or Punishments, that will assuredly attend; or, At least, follow this base Practice. I shall mention Three: As,
so foul and odious, that those usurping Hectors, who pretend to Honour without Religion, think the Charge of a Lye, a Blot upon them not to be washed out,
so foul and odious, that those usurping Hectors, who pretend to Honour without Religion, think the Charge of a Lie, a Blot upon them not to be washed out,
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For what Place can that Man fill in a Common-wealth, whom no Body will either believe or employ? And no Man can be considerable in himself, who has not made himself usefull to others:
For what Place can that Man fill in a Commonwealth, whom no Body will either believe or employ? And no Man can be considerable in himself, who has not made himself useful to Others:
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2 dly. The second Reward, or Punishment, that attends the lying, and deceitfull Person, is the Hatred of all those, whom he either has, or would have, Deceived.
2 dly. The second Reward, or Punishment, that attends the lying, and deceitful Person, is the Hatred of all those, whom he either has, or would have, Deceived.
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And this is so true, That whosoever sees a Man, who would have beguiled, and imposed upon him, by making him believe a Lye, he may truly say of that Person, That's the Man who would have ruined me, who would have stripped me of the Dignity of my Nature,
And this is so true, That whosoever sees a Man, who would have beguiled, and imposed upon him, by making him believe a Lie, he may truly say of that Person, That's the Man who would have ruined me, who would have stripped me of the Dignity of my Nature,
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For can there be any thing of Friendship, in Snares, Hooks, and Trapans? And therefore, whosoever breaks with his Friend upon such Terms, has enough to warrant him, in so doing, both before God, and Man ;
For can there be any thing of Friendship, in Snares, Hooks, and Trapans? And Therefore, whosoever breaks with his Friend upon such Terms, has enough to warrant him, in so doing, both before God, and Man;
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That is, an hasty Word, or an indiscreet Action, does not presently dissolve the Bond, or root out a well-setled Habit, but that Friendship may be still sound at Heart;
That is, an hasty Word, or an indiscreet Actium, does not presently dissolve the Bound, or root out a well-settled Habit, but that Friendship may be still found At Heart;
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But what follows? Except for Upbraiding, or Disclosing of Secrets, or a Treacherous Wound (mark that) For, for these things (says he) every Friend will depart ;
But what follows? Except for Upbraiding, or Disclosing of Secrets, or a Treacherous Wound (mark that) For, for these things (Says he) every Friend will depart;
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But no man goes about to deceive, or ensnare, or circumvent another in a Passion; to lay Trains, and set Traps, and give secret Blows in a present Huff. No;
But no man Goes about to deceive, or ensnare, or circumvent Another in a Passion; to lay Trains, and Set Traps, and give secret Blows in a present Huff. No;
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and, perhaps, not without the Pharisaical feigned Guise of something like Self-denial and Mortification; which are Things, in which the whole Man, and the whole Devil too, are employed;
and, perhaps, not without the Pharisaical feigned Guise of something like Self-denial and Mortification; which Are Things, in which the Whole Man, and the Whole devil too, Are employed;
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But God, who is the great Guaranty for the Peace, Order, and good Behaviour of Mankind, where Laws cannot secure it, may some time or other, think it the Concern of his Justice,
But God, who is the great Guaranty for the Peace, Order, and good Behaviour of Mankind, where Laws cannot secure it, may Some time or other, think it the Concern of his justice,
For as the Devil, is both a Lyar himself, and the Father of Lyars, so I think, that the same Cause that has drawn the Hatred of God and Man upon the Father, may justly entail it upon his Off-spring too;
For as the devil, is both a Liar himself, and the Father of Liars, so I think, that the same Cause that has drawn the Hatred of God and Man upon the Father, may justly entail it upon his Offspring too;
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The last, and utmost Reward, that shall infallibly reach the Fraudulent and Deceitfull, (as it will all other obstinate and impenitent Sinners) is a Final and Eternal Separation from God, who is Truth it self,
The last, and utmost Reward, that shall infallibly reach the Fraudulent and Deceitful, (as it will all other obstinate and impenitent Sinners) is a Final and Eternal Separation from God, who is Truth it self,
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The Spirit of God seems to write this upon the very Gates of Heaven, and to state the Condition of Men's Entrance into Glory, chiefly upon their Veracity. In Psalm 15.1. Who shall ascend into thy Holy Hill? (says the Psalmist.) To which it is answered in vers. 2. He that worketh Righteousness, and that speaketh the Truth from his Heart.
The Spirit of God seems to write this upon the very Gates of Heaven, and to state the Condition of Men's Entrance into Glory, chiefly upon their Veracity. In Psalm 15.1. Who shall ascend into thy Holy Hill? (Says the Psalmist.) To which it is answered in vers. 2. He that works Righteousness, and that speaks the Truth from his Heart.
whom we shall find there ranged with the vilest, and most detestable of all Sinners, appointed to have their Portion in that Horrid place, Revel. 21.8. The Unbelieving, and the Abominable, and Murderers, and Whoremongers, and Sorcerers, and Idolaters, and all Lyars, shall have their part in the Lake, which burns with Fire and Brimstone: And, in Revel. 22.15. Without are Dogs and Sorcerers, &c. and whosoever loveth, and maketh a Lye.
whom we shall find there ranged with the Vilest, and most detestable of all Sinners, appointed to have their Portion in that Horrid place, Revel. 21.8. The Unbelieving, and the Abominable, and Murderers, and Whoremongers, and Sorcerers, and Idolaters, and all Liars, shall have their part in the Lake, which burns with Fire and Brimstone: And, in Revel. 22.15. Without Are Dogs and Sorcerers, etc. and whosoever loves, and makes a Lie.
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such desirable Company to take up with for ever? Will the Burning Lake be found so tolerable? Or, will there be any one to drop Refreshment upon the false Tongue, when it shall be tormented in those Flames? Or do they think that God is a Lyar like themselves,
such desirable Company to take up with for ever? Will the Burning Lake be found so tolerable? Or, will there be any one to drop Refreshment upon the false Tongue, when it shall be tormented in those Flames? Or do they think that God is a Liar like themselves,
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but that all these fiery Threatnings shall vanish into Smoak, and this dreadfull Sentence blow off without Execution? Few certainly can lye to their own Hearts so far, as to imagine this.
but that all these fiery Threatenings shall vanish into Smoke, and this dreadful Sentence blow off without Execution? Few Certainly can lie to their own Hearts so Far, as to imagine this.
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And, comparing the Malignity of his Sin, with the Nature of the Punishment allotted for him, all that can be said of a Lyar lodged in the very Nethermost Hell, is this;
And, comparing the Malignity of his since, with the Nature of the Punishment allotted for him, all that can be said of a Liar lodged in the very Nethermost Hell, is this;
Let them Lye and Cheat on, till they receive a fuller and more effectual Conviction of all these Things, in that Place of Torment and Confusion, prepared for the Devil and his Angels, and all his Lying Retinue, by the Decree and Sentence of that God, who, in his Threatnings, as well as in his Promises, will be True to his Word, and cannot Lye.
Let them Lie and Cheat on, till they receive a fuller and more effectual Conviction of all these Things, in that Place of Torment and Confusion, prepared for the devil and his Angels, and all his Lying Retinue, by the decree and Sentence of that God, who, in his Threatenings, as well as in his Promises, will be True to his Word, and cannot Lie.
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In the Parliament 1653, it being put to the Vote whether they should support and encourage A godly and learned Ministery, the latter word was rejected and the vote passed for a Godly and Faithful Ministery.
In the Parliament 1653, it being put to the Vote whither they should support and encourage A godly and learned Ministry, the latter word was rejected and the vote passed for a Godly and Faithful Ministry.
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A noted Independant Divine, when Ol. Cromwel was sick, of which sickness he dyed, declared that God had Revealed to him that he should recover and live 30 years longer, for that God had raised him up for a work which could not be done in less time. But Oliver's Death being published two days after, the said Divine publickly in Prayer expostulated with God the Defeat of his Prophecy in these words. Lord thou hast lyed unto us; yea, thou hast lyed unto us.
A noted Independent Divine, when Ol. Cromwell was sick, of which sickness he died, declared that God had Revealed to him that he should recover and live 30 Years longer, for that God had raised him up for a work which could not be done in less time. But Oliver's Death being published two days After, the said Divine publicly in Prayer expostulated with God the Defeat of his Prophecy in these words. Lord thou hast lied unto us; yea, thou hast lied unto us.
Whensoever any Petition was put up to the Parliament in the year 1653. for the Taking away of Tythes, the thanks of the House were still returned to them, and that by the Name and Elogy of the well-affected Petitioners.
Whensoever any Petition was put up to the Parliament in the year 1653. for the Taking away of Tithes, the thanks of the House were still returned to them, and that by the Name and Eulogy of the Well-affected Petitioners.
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U. C. A Colonel of the Army, the perfidious cause of Penruddock 's Death, and sometime after High-Sheriff of Oxfordshire, openly and frequently affirmed the uselessness of the Vniversities, and that three Colledges were sufficient to answer the occasions of the Nation, for the breeding of men up to Learning, so farr as it was either necessary or usefull.
U. C. A Colonel of the Army, the perfidious cause of Penruddock is Death, and sometime After High-Sheriff of Oxfordshire, openly and frequently affirmed the uselessness of the Universities, and that three Colleges were sufficient to answer the occasions of the nation, for the breeding of men up to Learning, so Far as it was either necessary or useful.
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Of which last, see an Instance in the 13 Session of this Council. In which it Decrees, with a non obstante to Christ's express Institution of the Blessed Eucharist in both Kinds, That the contrary Custom and Practice of receiving it, only in one Kind, ought to be accounted and observed as a Law: and that, if the Priest should Administer it otherwise, he was to be Excommunicated.
Of which last, see an Instance in the 13 Session of this Council. In which it Decrees, with a non Obstacle to Christ's express Institution of the Blessed Eucharist in both Kinds, That the contrary Custom and Practice of receiving it, only in one Kind, ought to be accounted and observed as a Law: and that, if the Priest should Administer it otherwise, he was to be Excommunicated.
