(1) title page (DIV1) (2) epistle dedicatory (DIV1) (3) table of contents (DIV1) (4) errata (DIV1) (5) part (DIV1) (6) part (DIV1) (7) part (DIV1) (8) part (DIV1) (9) part (DIV1) (10) part (DIV1) (11) part (DIV1) (12) part (DIV1) (13) part (DIV1) (14) part (DIV1) (15) part (DIV1) (16) part (DIV1)
AS it were easy to Evince, both from Reason and Experience, that there is a strange, restless Activity in the Soul of Man, continually disposing it to Operate, and Exert its Faculties;
AS it were easy to Evince, both from Reason and Experience, that there is a strange, restless Activity in the Soul of Man, continually disposing it to Operate, and Exert its Faculties;
And, because the Nature of Man carries him thus out to Action, it is no wonder if the same Nature equally renders him sollicitous about the ••ue and Event of his Actions:
And, Because the Nature of Man carries him thus out to Actium, it is no wonder if the same Nature equally renders him solicitous about the ••ue and Event of his Actions:
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For every one, by reflecting upon the Way, and Method of his own Workings, will find that he is still determined in them by a respect to the Consequence of what he does; always proceeding upon this Argumentation;
For every one, by reflecting upon the Way, and Method of his own Workings, will find that he is still determined in them by a respect to the Consequence of what he does; always proceeding upon this Argumentation;
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and for a man to bring his Actions to the Event proposed, and designed by him, is to walk surely. But since the Event of an Action usually follows the Nature or Quality of it,
and for a man to bring his Actions to the Event proposed, and designed by him, is to walk surely. But since the Event of an Actium usually follows the Nature or Quality of it,
and the Quality follows the Rule directing it, it concerns a Man, by all means, in the framing of his Actions, not to be deceived in the Rule which He proposes for the measure of them;
and the Quality follows the Rule directing it, it concerns a Man, by all means, in the framing of his Actions, not to be deceived in the Rule which He proposes for the measure of them;
It must be confessed, that it is sometimes very hard to judge of the Truth or Goodness of Principles, considered barely in themselves, and abstracted from their Consequences.
It must be confessed, that it is sometime very hard to judge of the Truth or goodness of Principles, considered barely in themselves, and abstracted from their Consequences.
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And thus to act, is, in the Phrase of Scripture, to walk uprightly; and it is my business to prove, That He who acts in the strength of this Conclusion, drawn from the Two fore-mentioned Principles, walks surely, or secures an happy Event to his Actions, against all Contingencies whatsoever.
And thus to act, is, in the Phrase of Scripture, to walk uprightly; and it is my business to prove, That He who acts in the strength of this Conclusion, drawn from the Two forementioned Principles, walks surely, or secures an happy Event to his Actions, against all Contingencies whatsoever.
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And to demonstrate this, I shall Consider the said Principles under a Threefold Supposition, 1. As Certainly True; 2 ly. As Probable; And, 3 ly. As False.
And to demonstrate this, I shall Consider the said Principles under a Threefold Supposition, 1. As Certainly True; 2 lie. As Probable; And, 3 lie. As False.
though the method of the Ratiocination which I have cast the present discourse into, does not naturally engage me to prove them so, but onely to shew what directly and necessarily follows upon a supposal that they are so; yet to give the greater Perspicuity and Clearness to the Prosecution of the subject in hand, I shall briefly demonstrate them thus.
though the method of the Ratiocination which I have cast the present discourse into, does not naturally engage me to prove them so, but only to show what directly and necessarily follows upon a supposal that they Are so; yet to give the greater Perspicuity and Clearness to the Prosecution of the Subject in hand, I shall briefly demonstrate them thus.
So that it being clear, That there must be a First Being, and that infinitely Perfect, it will follow, that all other Perfection that is, must be derived from it;
So that it being clear, That there must be a First Being, and that infinitely Perfect, it will follow, that all other Perfection that is, must be derived from it;
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And then supposing the World created by God, (since it is no ways reconcileable to God's Wisdom, that He should not also govern it) Creation must need inferr Providence:
And then supposing the World created by God, (since it is no ways reconcilable to God's Wisdom, that He should not also govern it) Creation must need infer Providence:
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And since Laws require that they be enforced with the Sanction of Rewards and Punishments, sufficient to sway and work upon the Minds of such as are to be governed by them,
And since Laws require that they be Enforced with the Sanction of Rewards and Punishments, sufficient to sway and work upon the Minds of such as Are to be governed by them,
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and lastly, since Experience shews that Rewards and Punishments, terminated only within this Life, are not sufficient for that Purpose, it fairly and rationally follows, That the Rewards and Punishments, which God governs Mankind by, do, and must, look beyond it.
and lastly, since Experience shows that Rewards and Punishments, terminated only within this Life, Are not sufficient for that Purpose, it fairly and rationally follows, That the Rewards and Punishments, which God governs Mankind by, do, and must, look beyond it.
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Which Principles, while a man steers his Course by, if He acts piously, soberly, and temperately, I suppose there needs no further Arguments to Evince, that He acts prudentially and safely.
Which Principles, while a man steers his Course by, if He acts piously, soberly, and temperately, I suppose there needs no further Arguments to Evince, that He acts prudentially and safely.
than, for a man to take a Purse at Tyburn, while he is actually seeing another Hanged for the same Fact? It is really to dare and defy the Justice of Heaven, to laugh at right-aiming Thunder-bolts, to puff at Damnation;
than, for a man to take a Purse At Tyburn, while he is actually seeing Another Hanged for the same Fact? It is really to Dare and defy the justice of Heaven, to laugh At right-aiming Thunderbolts, to puff At Damnation;
while His Ruin stares him in the Face, and the Sword of Vengeance points directly at his Heart, still to press on to the Embraces of His Sin, is a Problem unresolvable upon any other Ground,
while His Ruin stares him in the Face, and the Sword of Vengeance points directly At his Heart, still to press on to the Embraces of His since, is a Problem unresolvable upon any other Ground,
For Iudas, to receive and swallow the Sop, when His Master gave it him seasoned with those terrible words, It had been good for that man that He had never been born.
For Iudas, to receive and swallow the Sop, when His Master gave it him seasoned with those terrible words, It had been good for that man that He had never been born.
But if he does believe it, how will he acquit Himself upon the Accounts of bare Reason? For, does he think, that if he pursues the means of Death, they will not bring Him to that Fatal End? Or does He think that He can grapple with Divine Vengeance,
But if he does believe it, how will he acquit Himself upon the Accounts of bore Reason? For, does he think, that if he pursues the means of Death, they will not bring Him to that Fatal End? Or does He think that He can grapple with Divine Vengeance,
but that there is a very Comfortable latitude left in them for Men of Skill to creep out at. And, here it must indeed be confessed, that Origen, and some others, not long since, who have been so officious as to furbish up,
but that there is a very Comfortable latitude left in them for Men of Skill to creep out At. And, Here it must indeed be confessed, that Origen, and Some Others, not long since, who have been so officious as to furbish up,
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after a Certain Revolution, and Period of Time, there shall be a General Gaol-delivery of the Souls in Prison, and that not for a farther Execution, but a final Release. And it must be further acknowledged, that some of the Ancients,
After a Certain Revolution, and Period of Time, there shall be a General Gaol delivery of the Souls in Prison, and that not for a farther Execution, but a final Release. And it must be further acknowledged, that Some of the Ancients,
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yet what a pitifull, slender Comfort would this amount to? Much like the Iews abating the Punishment of Malefactors from forty stripes, to forty save one. A great Indulgence indeded,
yet what a pitiful, slender Comfort would this amount to? Much like the Iews abating the Punishment of Malefactors from forty stripes, to forty save one. A great Indulgence indeded,
even as great as the difference between Forty and Thirty-nine; and yet much less considerable would that Indulgence be, of a few Holy-days in the measures of Eternity, of some Hours Ease, compared with Infinite Ages of Torment.
even as great as the difference between Forty and Thirty-nine; and yet much less considerable would that Indulgence be, of a few Holy-days in the measures of Eternity, of Some Hours Ease, compared with Infinite Ages of Torment.
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Supposing therefore, that few Sinners relieve themselves with such groundless, trifling Considerations as these, yet may they not however fasten a Rational Hope upon the Boundless Mercy of God, that this may induce him to spare his poor Creature,
Supposing Therefore, that few Sinners relieve themselves with such groundless, trifling Considerations as these, yet may they not however fasten a Rational Hope upon the Boundless Mercy of God, that this may induce him to spare his poor Creature,
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2 ly. If the Conscience be too apprehensive (as for the most part it is) to venture the Final issue of Things, upon a Fond perswasion, that the Great Judge of the World will relent,
2 lie. If the Conscience be too apprehensive (as for the most part it is) to venture the Final issue of Things, upon a Found persuasion, that the Great Judge of the World will relent,
yet may it not, at least, relieve it self with the Purposes of a future Repentance, notwithstanding its present, actual Violations of the Law? I answer, That this certainly is a Confidence of all others, the most ungrounded and irrational.
yet may it not, At least, relieve it self with the Purposes of a future Repentance, notwithstanding its present, actual Violations of the Law? I answer, That this Certainly is a Confidence of all Others, the most ungrounded and irrational.
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Have not many died with the guilt of Impenitence, and the designs of Repentance together? If a man dies to day, by the prevalence of some ill humours, will it avail Him that he intended to have bled and purged to morrow?
Have not many died with the guilt of Impenitence, and the designs of Repentance together? If a man die to day, by the prevalence of Some ill humours, will it avail Him that he intended to have bled and purged to morrow?
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But how dares sinfull Dust and Ashes invade the Prerogative of Providence, and Carve out to Himself the Seasons and Issues of Life and Death, which the Father keeps wholly within his own Power? How does that man, who thinks he sins securely, under the shelter of some Remote purposes of Amendment, know,
But how dares sinful Dust and Ashes invade the Prerogative of Providence, and Carve out to Himself the Seasons and Issues of Life and Death, which the Father keeps wholly within his own Power? How does that man, who thinks he Sins securely, under the shelter of Some Remote Purposes of Amendment, know,
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He, who walks not uprightly, has neither from the Presumption of God's Mercy Reversing the Decree of his Iustice, nor from his own Purposes of a Future Repentance, any sure ground to set his Foot upon;
He, who walks not uprightly, has neither from the Presumption of God's Mercy Reversing the decree of his justice, nor from his own Purposes of a Future Repentance, any sure ground to Set his Foot upon;
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and that is, as onely Probable. Where we must observe, That Probability does not properly make any Alteration, either in the Truth or Falsity of Things;
and that is, as only Probable. Where we must observe, That Probability does not properly make any Alteration, either in the Truth or Falsity of Things;
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and a future Estate of Souls after Death, (in which also we have all that some Reformers and Refiners amongst us, would reduce Christianity it self to.) This Notion of Religion, I say, has diffused it self in some degree or other, greater or less,
and a future Estate of Souls After Death, (in which also we have all that Some Reformers and Refiners among us, would reduce Christianity it self to.) This Notion of Religion, I say, has diffused it self in Some degree or other, greater or less,
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and a Fable, contrived only to chain up the Liberty of Man's Nature from a freer Enjoyment of those things, which otherwise it would have as full a right to Enjoy,
and a Fable, contrived only to chain up the Liberty of Man's Nature from a freer Enjoyment of those things, which otherwise it would have as full a right to Enjoy,
as to Breath, I demand whence this perswasion could thus come to be Universal? For was it ever known, in any other Instance, that the whole World was brought to Conspire in the belief of a Lye? Nay,
as to Breath, I demand whence this persuasion could thus come to be Universal? For was it ever known, in any other Instance, that the Whole World was brought to Conspire in the belief of a Lie? Nay,
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and of such a Lye, as should lay upon Men such unpleasing Abridgments, tying them up from a full Gratification of those Lusts and Appetites, which they so impatiently desire to satisfie,
and of such a Lie, as should lay upon Men such unpleasing Abridgments, tying them up from a full Gratification of those Lustiest and Appetites, which they so impatiently desire to satisfy,
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and consequently, by all means, to remove those Impediments that might any way obstruct their satisfaction? Since therefore it cannot be made out, upon any Principle of Reason,
and consequently, by all means, to remove those Impediments that might any Way obstruct their satisfaction? Since Therefore it cannot be made out, upon any Principle of Reason,
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how all the Nations in the World, otherwise so distant in Situation, Manners, Interests, and Inclinations, should by Design or Combination, meet in one perswasion;
how all the nations in the World, otherwise so distant in Situation, Manners, Interests, and Inclinations, should by Design or Combination, meet in one persuasion;
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and withall, that Men, who so mortally hate to be deceived, and imposed upon, should yet suffer themselves to be deceived by such a perswasion as is false;
and withal, that Men, who so mortally hate to be deceived, and imposed upon, should yet suffer themselves to be deceived by such a persuasion as is false;
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And yet, Lastly, since all the Power and Industry of Man's mind has not been hitherto able to prove a Falsity in the Principles of Religion, it Irrefragably follows (and that, I suppose, without gathering any more into the Conclusion,
And yet, Lastly, since all the Power and Industry of Man's mind has not been hitherto able to prove a Falsity in the Principles of Religion, it Irrefragably follows (and that, I suppose, without gathering any more into the Conclusion,
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And this is that which I here contend for, That it is not necessary to the obliging Men to believe Religion to be true, that this Truth be made out to their Reason, by Arguments demonstratively certain;
And this is that which I Here contend for, That it is not necessary to the obliging Men to believe Religion to be true, that this Truth be made out to their Reason, by Arguments demonstratively certain;
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But perhaps it may be replied, (and it is all that can be replied) That a greater Assurance and Evidence is required of the Things and Concerns of the other World,
But perhaps it may be replied, (and it is all that can be replied) That a greater Assurance and Evidence is required of the Things and Concerns of the other World,
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as being contrary to our present Supposition; according to which, we are now treating of the Practical Principles of Religion onely as Probable, and falling under a Probable Perswasion. And for this, I affirm, That where the Case is about the Hazarding an Eternal,
as being contrary to our present Supposition; according to which, we Are now treating of the Practical Principles of Religion only as Probable, and falling under a Probable Persuasion. And for this, I affirm, That where the Case is about the Hazarding an Eternal,
Consideration or Argument, viz. That bare Reason, discoursing upon a Principle of Self-preservation (which surely is the Fundamental Principle which Nature proceeds by) will oblige a man Voluntarily,
Consideration or Argument, viz. That bore Reason, discoursing upon a Principle of Self-preservation (which surely is the Fundamental Principle which Nature proceeds by) will oblige a man Voluntarily,
and that also, such an one, as, if that Probability passes into a certain Event, admits of no Reparation by any After-remedy that can be applied to it.
and that also, such an one, as, if that Probability passes into a certain Event, admits of no Reparation by any After-remedy that can be applied to it.
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Now, that Religion teaching a future Estate of Souls, is a Probability; and that its Contrary cannot with Equal Probability be proved, we have already Evinced.
Now, that Religion teaching a future Estate of Souls, is a Probability; and that its Contrary cannot with Equal Probability be proved, we have already Evinced.
And if so, I would fain know whether that man takes a Rational Course to preserve Himself, who Refuses the Endurance of these Lesser Troubles, to secure Himself from a Condition infinitely and inconceivably more Miserable.
And if so, I would fain know whither that man Takes a Rational Course to preserve Himself, who Refuses the Endurance of these Lesser Troubles, to secure Himself from a Condition infinitely and inconceivably more Miserable.
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and then, how miserably is the voluptuous, sensual Unbeliever, left in the Lurch? For there can be no Retreat for him then, no mending of his Choice in the other World, no After-game to be played in Hell.
and then, how miserably is the voluptuous, sensual Unbeliever, left in the Lurch? For there can be no Retreat for him then, no mending of his Choice in the other World, no Aftergame to be played in Hell.
It fares with Men, in reference to their future Estate, and the Condition upon which they must pass to it, much as it does with a Merchant, having a Vessel richly fraught at Sea in a Storm:
It fares with Men, in Referente to their future Estate, and the Condition upon which they must pass to it, much as it does with a Merchant, having a Vessel richly fraught At Sea in a Storm:
However, in the mean time, there is little or no Probability that it will doe 〈 … 〉 in case it should not, he is then 〈 ◊ 〉, that he must lay his Life,
However, in the mean time, there is little or no Probability that it will do 〈 … 〉 in case it should not, he is then 〈 ◊ 〉, that he must lay his Life,
Now, in this Case, would this man, think we, act rationally, should he, upon the slender Possibility of Escaping otherwise, neglect the sure, infallible Preservation of his Life, by casting away his Rich Goods? No certainly, it would be so far from it, that should the Storm, by a strange hap, cease immediately after he had thus thrown away his Riches;
Now, in this Case, would this man, think we, act rationally, should he, upon the slender Possibility of Escaping otherwise, neglect the sure, infallible Preservation of his Life, by casting away his Rich Goods? No Certainly, it would be so Far from it, that should the Storm, by a strange hap, cease immediately After he had thus thrown away his Riches;
The onely Argument that could any way encourage his Appetite, was, That possibly the Sword might not fall, but when his Reason should encounter it with another Question, What if it should fall? And moreover, that pitifull Stay by which it hung, should oppose the likelihood that it would, to a meer possibility that it might not;
The only Argument that could any Way encourage his Appetite, was, That possibly the Sword might not fallen, but when his Reason should encounter it with Another Question, What if it should fallen? And moreover, that pitiful Stay by which it hung, should oppose the likelihood that it would, to a mere possibility that it might not;
Though a Man's condition should be really in it self never so safe, yet an apprehension and surmise that it is not safe, is enough to make a quick and a tender Reason sufficiently miserable.
Though a Man's condition should be really in it self never so safe, yet an apprehension and surmise that it is not safe, is enough to make a quick and a tender Reason sufficiently miserable.
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Nevertheless, even upon this account also, I doubt not but to Evince, That he who walks uprightly, walks much more surely, than the wicked and profane Liver;
Nevertheless, even upon this account also, I doubt not but to Evince, That he who walks uprightly, walks much more surely, than the wicked and profane Liver;
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and that with reference to the most Valued Temporal Enjoyments, such as are, Reputation, Quietness, Health, and the like, which are the greatest which this Life affords, or is desireable for. And, 1st.
and that with Referente to the most Valued Temporal Enjoyments, such as Are, Reputation, Quietness, Health, and the like, which Are the greatest which this Life affords, or is desirable for. And, 1st.
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to lye, to defraud, to undermine another's Interest, by any sinister and inferiour Arts? And is there any thing, which reflects a greater Lustre upon a Man's Person,
to lie, to defraud, to undermine another's Interest, by any sinister and inferior Arts? And is there any thing, which reflects a greater Lustre upon a Man's Person,
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For how Infamous, in the first place, is the false, fraudulent and unconscionable Person? and how quickly is his Character known? For hardly ever did any man of no Conscience continue a man of any Credit long.
For how Infamous, in the First place, is the false, fraudulent and unconscionable Person? and how quickly is his Character known? For hardly ever did any man of no Conscience continue a man of any Credit long.
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and no Body can own a Friendship for him, without being an Enemy to himself. A Drunkard is (as it were) Out-law'd from all worthy and creditable Converse.
and no Body can own a Friendship for him, without being an Enemy to himself. A Drunkard is (as it were) Outlawed from all worthy and creditable Converse.
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Men abhorr, loath, and despise him, and would even spit at him as they meet him, were it not for fear that a stomach so charged, should something more than spit at them.
Men abhor, loath, and despise him, and would even spit At him as they meet him, were it not for Fear that a stomach so charged, should something more than spit At them.
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and Temperance, will always draw their own Reward after them, or rather carry it with them, in those marks of Honour which they fix upon the Persons who practise and pursue them.
and Temperance, will always draw their own Reward After them, or rather carry it with them, in those marks of Honour which they fix upon the Persons who practice and pursue them.
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and there was no need of an Heaven, to render him in all respects a much happier man than Saul. But in the 2d. Place, The Vertuous and Religious Person walks upon surer Grounds, than the Vicious and Irreligious, in respect of the Ease, Peace, and Quietness, which he enjoys in this World;
and there was no need of an Heaven, to render him in all respects a much Happier man than Saul. But in the 2d. Place, The Virtuous and Religious Person walks upon Surer Grounds, than the Vicious and Irreligious, in respect of the Ease, Peace, and Quietness, which he enjoys in this World;
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The service of Sin is perfect slavery; and he who will pay Obedience to the Commands of it, shall find it an Unreasonable Task-master, and an Unmeasurable Exactor.
The service of since is perfect slavery; and he who will pay obedience to the Commands of it, shall find it an Unreasonable Taskmaster, and an Unmeasurable Exactor.
He pleases himself innocently and easily, while the Ambitious man attempts to please others sinfully, and difficultly, and perhaps, in the Issue, unsuccessfully ▪ to.
He Pleases himself innocently and Easily, while the Ambitious man attempts to please Others sinfully, and difficultly, and perhaps, in the Issue, unsuccessfully ▪ to.
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But surely there can be no greater Labour, than to be always dissembling, and forced to maintain a constant disguise, there being so many ways by which a smothered Truth is apt to blaze, and break out;
But surely there can be no greater Labour, than to be always dissembling, and forced to maintain a constant disguise, there being so many ways by which a smothered Truth is apt to blaze, and break out;
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as well as in the fore-mentioned Shame and Infamy of his Vice. Can any Toil, or Day-labour, equal the Fatigue, or Drudgery, which such an one undergoes,
as well as in the forementioned Shame and Infamy of his Vice. Can any Toil, or Day-labor, equal the Fatigue, or Drudgery, which such an one undergoes,
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And now, in the last place, to mention one Sinner more, and him a notable, leading Sinner indeed, to wit, the Rebel. Can any thing have more of Trouble, Hazard,
And now, in the last place, to mention one Sinner more, and him a notable, leading Sinner indeed, to wit, the Rebel. Can any thing have more of Trouble, Hazard,
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But if, on the contrary, he proves Victorious, he will yet find Misery enough in the distracting Cares of settling an ungrounded, odious, detestable Interest,
But if, on the contrary, he Proves Victorious, he will yet find Misery enough in the distracting Cares of settling an ungrounded, odious, detestable Interest,
Third and Last place, The Religious Person walks upon surer grounds than the Irreligious, in respect of the very Health of his Body. Vertue is a Friend,
Third and Last place, The Religious Person walks upon Surer grounds than the Irreligious, in respect of the very Health of his Body. Virtue is a Friend,
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and an Help to Nature, but it is Vice and Luxury that destroys it, and the Diseases of Intemperance are the natural product of the Sins of Intemperance.
and an Help to Nature, but it is Vice and Luxury that Destroys it, and the Diseases of Intemperance Are the natural product of the Sins of Intemperance.
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and eat and drink freely) that perfect Health, that Athletick soundness and vigour of Constitution, which is commonly seen in the Countrey, in poor Houses,
and eat and drink freely) that perfect Health, that Athletic soundness and vigour of Constitution, which is commonly seen in the Country, in poor Houses,
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and long Lives, as Monks and Hermits, who had sequestred themselves from the Pleasures and Plenties of the World, to a constant Ascetick Course, of the severest Abstinence and Devotion.
and long Lives, as Monks and Hermit's, who had sequestered themselves from the Pleasures and Plenties of the World, to a constant Ascetic Course, of the Severest Abstinence and Devotion.
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no, he neither speaks nor lives French, he is not so much a Gentleman (forsooth.) His Meals are course and short, his Employment warrantable, his Sleep certain and refreshing,
no, he neither speaks nor lives French, he is not so much a Gentleman (forsooth.) His Meals Are course and short, his Employment warrantable, his Sleep certain and refreshing,
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But when it comes to wait upon a great and worshipfull Sinner (who for many years together has had the Reputation of Eating well, and Doing ill ) it comes (as it ought to doe, to a Person of such Quality) attended with a long Train and Retinue of Rheums, Coughs, Catarrhs,
But when it comes to wait upon a great and worshipful Sinner (who for many Years together has had the Reputation of Eating well, and Doing ill) it comes (as it ought to do, to a Person of such Quality) attended with a long Train and Retinue of Rheums, Coughs, Catarrhs,
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or is carried rather, with his Body bending inward, his Head shaking, and his Eyes always watering (instead of weeping ) for the Sins of his Illspent Youth.
or is carried rather, with his Body bending inward, his Head shaking, and his Eyes always watering (instead of weeping) for the Sins of his Illspent Youth.
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Secondly, That the Number of those Sinners, who by their Sins have been directly plunged into all the fore-mentioned Evils, is incomparably greater than the Number of those, who, by the singular favour of Providence, have escaped them. And,
Secondly, That the Number of those Sinners, who by their Sins have been directly plunged into all the forementioned Evils, is incomparably greater than the Number of those, who, by the singular favour of Providence, have escaped them. And,
and, if persisted in, will infallibly end in them, unless hindred by some unusual Accident or other, which no man, acting Rationally, can steadily build upon.
and, if persisted in, will infallibly end in them, unless hindered by Some unusual Accident or other, which no man, acting Rationally, can steadily built upon.
and most professed Enemies) by any further Arguments, than what have been produced, (how much better soever the said Arguments may be managed by abler hands.) For I have shewn and proved, That whether the Principles of it be Certain, or but Probable, nay,
and most professed Enemies) by any further Arguments, than what have been produced, (how much better soever the said Arguments may be managed by abler hands.) For I have shown and proved, That whither the Principles of it be Certain, or but Probable, nay,
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And consequently, that though he were really a Speculative Atheist, (which there is great reason to believe, that none perfectly are,) yet if he would but proceed rationally, that is,
And consequently, that though he were really a Speculative Atheist, (which there is great reason to believe, that none perfectly Are,) yet if he would but proceed rationally, that is,
if (according to his own measures of Reason) he would but Love himself, he could not however be a Practical Atheist; nor live without God in this World, whether or no he expected to be rewardded by him in another.
if (according to his own measures of Reason) he would but Love himself, he could not however be a Practical Atheist; nor live without God in this World, whither or no he expected to be rewarded by him in Another.
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First, That that Profane, Atheistical, Epicurean Rabble, whom the whole Nation so rings of, and who have lived so much to the defiance of God, the dishonour of Mankind,
First, That that Profane, Atheistical, Epicurean Rabble, whom the Whole nation so rings of, and who have lived so much to the defiance of God, the dishonour of Mankind,
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But can these high Assumers, and Pretenders to Reason, prove themselves so, amidst all those Liberties and Latitudes of Practice which they take? Can they make it out against the common Sence and Opinion of all Mankind, that there is no such Thing as a future estate of misery for such as have lived ill here? Or, can they perswade themselves that their own particular Reason denying,
But can these high Assumers, and Pretenders to Reason, prove themselves so, amid all those Liberties and Latitudes of Practice which they take? Can they make it out against the Common Sense and Opinion of all Mankind, that there is no such Thing as a future estate of misery for such as have lived ill Here? Or, can they persuade themselves that their own particular Reason denying,
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if these will do so too in the Case now before us, they must prove it, not only probable (which yet they can never doe,) but also certain, and past all doubt, that there is no Hell,
if these will do so too in the Case now before us, they must prove it, not only probable (which yet they can never do,) but also certain, and passed all doubt, that there is no Hell,
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In the mean time, it cannot but be matter of just Indignation to all knowing and good men, to see a Company of Lewd, Shallow-brain'd Huffs, making Atheism and Contempt of Religion, the sole Badge and Character of Wit, Gallantry, and true Discretion;
In the mean time, it cannot but be matter of just Indignation to all knowing and good men, to see a Company of Lewd, Shallow-brained Huffs, making Atheism and Contempt of Religion, the sole Badge and Character of Wit, Gallantry, and true Discretion;
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When yet, such as have had opportunity to sound these Braggers throughly, by having sometimes endured the Penance of their sottish Company, have found them in Converse so Empty and Insipid;
When yet, such as have had opportunity to found these Braggers thoroughly, by having sometime endured the Penance of their sottish Company, have found them in Converse so Empty and Insipid;
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in Discourse so Trifling and Contemptible, that it is impossible but that they should give a Credit and an Honour, to whatsoever and whomsoever they speak against:
in Discourse so Trifling and Contemptible, that it is impossible but that they should give a Credit and an Honour, to whatsoever and whomsoever they speak against:
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Certain it is, that Blasphemy and Irreligion have grown to that daring height here of late years, that had men in any sober, civilized Heathen Nation, spoke or done half so much in Contempt of their false Gods and Religion,
Certain it is, that Blasphemy and Irreligion have grown to that daring height Here of late Years, that had men in any Sobrium, civilized Heathen nation, spoke or done half so much in Contempt of their false God's and Religion,
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as some in our Days and Nation, wearing the name of Christians, have spoke and done against God and Christ, they would have been infallibly burnt at a Stake,
as Some in our Days and nation, wearing the name of Christians, have spoke and done against God and christ, they would have been infallibly burned At a Stake,
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and scorning to keep themselves within the common, beaten, broad way to Hell, by being vicious onely at the low rate of Example and Imitation, they are for searching out other ways and latitudes, and obliging Posterity with unheard of Inventions and Discoveries in Sin;
and scorning to keep themselves within the Common, beaten, broad Way to Hell, by being vicious only At the low rate of Exampl and Imitation, they Are for searching out other ways and latitudes, and obliging Posterity with unheard of Inventions and Discoveries in since;
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resolving herein to admit of no other measure of good and evil, but the Judgment of Sensuality, as those who prepare matters to their hands, allow no other measure of the Philosophy and Truth of things,
resolving herein to admit of no other measure of good and evil, but the Judgement of Sensuality, as those who prepare matters to their hands, allow no other measure of the Philosophy and Truth of things,
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and such as by a long, severe, and profound Speculation of Nature, have redeemed themselves from the Pedantry of being Conscientious, and living vertuously,
and such as by a long, severe, and profound Speculation of Nature, have redeemed themselves from the Pedantry of being Conscientious, and living virtuously,
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and from such old fashion'd Principles and Creeds, as tye up the minds of some narrow-spirited, Uncomprehensive Zealots, who know not the world, nor understand, that he onely is the truly wise man, who, per fas & nefas, gets as much as He can.
and from such old fashioned Principles and Creeds, as tie up the minds of Some narrow-spirited, Uncomprehensive Zealots, who know not the world, nor understand, that he only is the truly wise man, who, per fas & nefas, gets as much as He can.
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nor will lose Hers. And for the Sensual Epicure, he also will find, That there is a certain living spark within him, which all the Drink he can pour in, will never be able to quench or put out;
nor will loose Hers. And for the Sensual Epicure, he also will find, That there is a certain living spark within him, which all the Drink he can pour in, will never be able to quench or put out;
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No, there is no Drinking, or Swearing, or Ranting, or Fluxing a Soul out of its Immortality. But that must and will survive and abide, in spight of Death and the Grave;
No, there is no Drinking, or Swearing, or Ranting, or Fluxing a Soul out of its Immortality. But that must and will survive and abide, in spite of Death and the Grave;
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and live for ever to convince such wretches to their eternal Woe, That the so much repeated ornament and flourish of their former speeches; ( God damn 'em ) was commonly the truest word they spoke,
and live for ever to convince such wretches to their Eternal Woe, That the so much repeated ornament and flourish of their former Speeches; (God damn they) was commonly the Truest word they spoke,
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and sincere Obedience, it is evident, that he onely can plead a Title to such a Pardon, whose conscience impartially tells him, that he has performed the required Condition.
and sincere obedience, it is evident, that he only can plead a Title to such a Pardon, whose conscience impartially tells him, that he has performed the required Condition.
He who in this Case would believe surely, must first walk surely; and to do so, is to walk uprightly. And what that is, we have sufficiently marked out to us, in those plain and legible lines of Duty requiring us to Demean our selves to God, humbly and devoutly; to our Governours obediently; and to our Neighbours justly;
He who in this Case would believe surely, must First walk surely; and to do so, is to walk uprightly. And what that is, we have sufficiently marked out to us, in those plain and legible lines of Duty requiring us to Demean our selves to God, humbly and devoutly; to our Governors obediently; and to our Neighbours justly;
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It was indeed the way of many in the late times, to bolster up their Crazy, doating Consciences, with (I know not what) odd Confidences, founded upon inward whispers of the Spirit, stories of something which they called conversion, and marks of Predestination:
It was indeed the Way of many in the late times, to bolster up their Crazy, doting Consciences, with (I know not what) odd Confidences, founded upon inward whispers of the Spirit, stories of something which they called conversion, and marks of Predestination:
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and such as would be sure to fall off and leave them naked, before that fiery Tribunal, which knows no other way of Iudging men, but according to their works.
and such as would be sure to fallen off and leave them naked, before that fiery Tribunal, which knows no other Way of Judging men, but according to their works.
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And the great Question when we come hereafter to be judged, will not be, How demurely have you looked? or, How boldly have you believed? With what length have you prayed? and, With what loudness and vehemence have you preached? But, How holily have you lived? and, How uprightly have you walked? For this,
And the great Question when we come hereafter to be judged, will not be, How demurely have you looked? or, How boldly have you believed? With what length have you prayed? and, With what loudness and vehemence have you preached? But, How holily have you lived? and, How uprightly have you walked? For this,
The strange and superlative greatness of which will appear from those several degrees of kindness, that it has manifested to man, in the several Periods of His Condition. As, 1st.
The strange and superlative greatness of which will appear from those several Degrees of kindness, that it has manifested to man, in the several Periods of His Condition. As, 1st.
and so all those glorious Endowments of Humane Nature, in its Original State and Innocence, were so many Demonstrations of the munificent goodness of Him, by whom God first made, as well as afterwards redeemed the world. There was a Consult of the whole Trinity,
and so all those glorious Endowments of Humane Nature, in its Original State and Innocence, were so many Demonstrations of the munificent Goodness of Him, by whom God First made, as well as afterwards redeemed the world. There was a Consult of the Whole Trinity,
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and obsequious, and perfectly conformable to the Dictates, of that high, and divine Principle, Right Reason. So that, upon the whole matter, he stept forth, not only the work of God's hands,
and obsequious, and perfectly conformable to the Dictates, of that high, and divine Principle, Right Reason. So that, upon the Whole matter, he stepped forth, not only the work of God's hands,
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But then, not only to continue his Being, but to adorn it with Privilege, and from the Number of Subjects to take him into the Retinue of Servants, this was yet a greater Love.
But then, not only to continue his Being, but to adorn it with Privilege, and from the Number of Subject's to take him into the Retinue of Servants, this was yet a greater Love.
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The Text speaks the winning Behaviour, and gracious Condescension of Christ to his Disciples, in owning them for his Friends, who were more than sufficiently honoured by being his Servants. For still these words of his must be understood, not according to the bare Rigor of the Letter,
The Text speaks the winning Behaviour, and gracious Condescension of christ to his Disciples, in owning them for his Friends, who were more than sufficiently honoured by being his Servants. For still these words of his must be understood, not according to the bore Rigor of the letter,
not as if the Relation of Friends had actually discharged them from that of Servants; but that of the two Relations, Christ was pleased to over-look the meaner,
not as if the Relation of Friends had actually discharged them from that of Servants; but that of the two Relations, christ was pleased to overlook the meaner,
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For the further illustration of which, we must premise this, as a certain and fundamental Truth, That so far as Service imports Duty and Subjection, all created Beings,
For the further illustration of which, we must premise this, as a certain and fundamental Truth, That so Far as Service imports Duty and Subjection, all created Beings,
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whether Men or Angels, bear the necessary and essential Relation of Servants to God, and consequently to Christ, who is God Blessed for ever: and this Relation is so necessary, that God himself cannot dispense with it,
whither Men or Angels, bear the necessary and essential Relation of Servants to God, and consequently to christ, who is God Blessed for ever: and this Relation is so necessary, that God himself cannot dispense with it,
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For, to suppose the contrary, would be irregular and opposite to the Law of Nature, which, consisting in a fixed unalterable Relation of one Nature to another, is, upon that account, even by God himself, Indispensable.
For, to suppose the contrary, would be irregular and opposite to the Law of Nature, which, consisting in a fixed unalterable Relation of one Nature to Another, is, upon that account, even by God himself, Indispensable.
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and Dependance, (the very Essence of a Creature importing so much) to which Relation if he behaves himself unsutably, he goes contrary to his Nature, and the Laws of it;
and Dependence, (the very Essence of a Creature importing so much) to which Relation if he behaves himself unsuitably, he Goes contrary to his Nature, and the Laws of it;
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From all which it follows, that even in our highest estate of Sanctity and Privilege, we yet retain the unavoidable obligation of Christ's Servants; though still with an Advantage as great as the Obligation, where the service is perfect freedom:
From all which it follows, that even in our highest estate of Sanctity and Privilege, we yet retain the unavoidable obligation of Christ's Servants; though still with an Advantage as great as the Obligation, where the service is perfect freedom:
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they being generally Slaves, and such as were bought and sold for Money, and consequently reckoned but amongst the other Goods and Chattels of their Lord, or Master:
they being generally Slaves, and such as were bought and sold for Money, and consequently reckoned but among the other Goods and Chattels of their Lord, or Master:
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as, according to the common use of it amongst the Jews (and, at that time most Nations besides) importing these three Qualifications, which, being directly contrary to the Spirit of Christianity, were by no means to be allowed in any of Christ's Disciples.
as, according to the Common use of it among the jews (and, At that time most nations beside) importing these three Qualifications, which, being directly contrary to the Spirit of Christianity, were by no means to be allowed in any of Christ's Disciples.
when he spake these words) which, no doubt, were the Cause why he would not treat his Disciples (whom he designed to be of a quite contrary Disposition) with this Appellation.
when he spoke these words) which, no doubt, were the Cause why he would not Treat his Disciples (whom he designed to be of a quite contrary Disposition) with this Appellation.
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and as he sustains that of a Friend As a magistrate or great Officer he locks himself up from all Approaches by the multiplied Formalities of Attendance, by the Distance of Ceremony, and Grandeur;
and as he sustains that of a Friend As a magistrate or great Officer he locks himself up from all Approaches by the multiplied Formalities of Attendance, by the Distance of Ceremony, and Grandeur;
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So many hungry Officers to be passed through, so many Thresholds to be saluted, so many Days to be spent in waiting for an Opportunity of, perhaps, but half an hour's Converse.
So many hungry Officers to be passed through, so many Thresholds to be saluted, so many Days to be spent in waiting for an Opportunity of, perhaps, but half an hour's Converse.
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'Tis confessed, that the vast Distance, that Sin had put between the offending Creature, and the offended Creatour, required the help of some great Umpire,
It's confessed, that the vast Distance, that since had put between the offending Creature, and the offended Creator, required the help of Some great Umpire,
yet to keep off all strangeness between himself, and the Sons of Men, he has condescended to a Cognation and Consanguinity with us, he has cloathed himself with Flesh and Blood, that so he might subdue his Glories to a Possibility of humane Converse.
yet to keep off all strangeness between himself, and the Sons of Men, he has condescended to a Cognation and Consanguinity with us, he has clothed himself with Flesh and Blood, that so he might subdue his Glories to a Possibility of humane Converse.
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to draw a Curtain before his stains, and to display his Perfections; to bury his Weaknesses in silence, but to proclaim his vertues upon the House-top.
to draw a Curtain before his stains, and to display his Perfections; to bury his Weaknesses in silence, but to proclaim his Virtues upon the Housetop.
A Friend will be sure to act the Part of an Advocate, before he will assume that of a Iudge. And there are few Actions so ill, (unless they are of a very deep and black Tincture indeed) but will admit of some Extenuation at least from those Common Topicks of Humane Frailty;
A Friend will be sure to act the Part of an Advocate, before he will assume that of a Judge. And there Are few Actions so ill, (unless they Are of a very deep and black Tincture indeed) but will admit of Some Extenuation At least from those Common Topicks of Humane Frailty;
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with many other such things, which may go a great Way towards an Excusing of the Agent, though they cannot absolutely justifie the Action All which Apologies for, and Alleviations of Faults,
with many other such things, which may go a great Way towards an Excusing of the Agent, though they cannot absolutely justify the Actium All which Apologies for, and Alleviations of Faults,
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And, if we justly look upon a Proneness to find faults, as a very ill and a mean thing, we are to remember, that a Proneness to believe them is next to it.
And, if we justly look upon a Proneness to find Faults, as a very ill and a mean thing, we Are to Remember, that a Proneness to believe them is next to it.
but how is it, think we now, between Christ, and the Soul that depends upon him? Is he any ways short in these Offices of Tenderness and Mitigation? no assuredly; but by infinite Degrees Superiour.
but how is it, think we now, between christ, and the Soul that depends upon him? Is he any ways short in these Offices of Tenderness and Mitigation? no assuredly; but by infinite Degrees Superior.
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Should we try Men, at that rate, that we try Christ, we should quickly find, that the largest Stock of Humane friendship would be too little for us to spend long upon.
Should we try Men, At that rate, that we try christ, we should quickly find, that the Largest Stock of Humane friendship would be too little for us to spend long upon.
He is God in his Friendship, as well as in his Nature, and therefore we sinfull Creatures are not took upon Advantages, nor consumed in our Provocations.
He is God in his Friendship, as well as in his Nature, and Therefore we sinful Creatures Are not took upon Advantages, nor consumed in our Provocations.
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Now, what a fierce, and sarcastick Reprehension may we imagine this would have drawn from the Friendships of the World, that act but to an Humane Pitch!
Now, what a fierce, and sarcastic Reprehension may we imagine this would have drawn from the Friendships of the World, that act but to an Humane Pitch!
In Matt. 26. 40? No more than, What could you not watch with me for one hour? And when from this Admonition they took only occasion to redouble their Fault,
In Matt. 26. 40? No more than, What could you not watch with me for one hour? And when from this Admonition they took only occasion to redouble their Fault,
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yet then Christ, who was the only Person concerned to have resented, and aggravated this their Unkindness, finds an Extenuation for it, when they themselves could not.
yet then christ, who was the only Person concerned to have resented, and aggravated this their Unkindness, finds an Extenuation for it, when they themselves could not.
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It is a true and happy Observation of that great Philosopher the Lord Verulam, that this is the Benefit of Communication of our Minds to others, That Sorrows by being Communicated grow less, and Ioys greater.
It is a true and happy Observation of that great Philosopher the Lord Verulam, that this is the Benefit of Communication of our Minds to Others, That Sorrows by being Communicated grow less, and Joys greater.
as to sigh his Griefs, and groan his Pains, to sing his Joys, and (as it were) to do and feel every thing by Sympathy, and secret inexpressible Communications.
as to sighs his Griefs, and groan his Pains, to sing his Joys, and (as it were) to do and feel every thing by sympathy, and secret inexpressible Communications.
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And this we shall find fully set forth to us, in Heb. 4. 15. Where he is said to be a mercifull High Priest, touched with the feeling of our Infirmities;
And this we shall find Fully Set forth to us, in Hebrew 4. 15. Where he is said to be a merciful High Priest, touched with the feeling of our Infirmities;
and that in all our Afflictions he is afflicted, Isa. 63. 9. And no doubt, with the same Bowels and Meltings of Affection, with which any tender Mother hears and bemoans the Groanings of her sick Child, does Christ hear and sympathize with the spiritual Agonies of a Soul under Desertion,
and that in all our Afflictions he is afflicted, Isaiah 63. 9. And no doubt, with the same Bowels and Meltings of Affection, with which any tender Mother hears and bemoans the Groanings of her sick Child, does christ hear and sympathise with the spiritual Agonies of a Soul under Desertion,
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This is the Privilege of the Saints, to have a Companion and a Supporter in all their Miseries, in all the doubtfull Turnings and dolefull Passages of their Lives.
This is the Privilege of the Saints, to have a Companion and a Supporter in all their Misery's, in all the doubtful Turnings and doleful Passages of their Lives.
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When God had designed the Destruction of Sodom, the Scripture represents him as unable to conceal that great Purpose from Abraham, whom he always treated as his Friend, and Acquaintance;
When God had designed the Destruction of Sodom, the Scripture represents him as unable to conceal that great Purpose from Abraham, whom he always treated as his Friend, and Acquaintance;
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that is, not only with Love, but also with Intimacy and Familiarity, in Genes. 18. v. 17. And the Lord said, shall I hide from Abraham the thing that I go about to do? He thought it a Violation of the Rights of Friendship to reserve his Design wholly to himself.
that is, not only with Love, but also with Intimacy and Familiarity, in Genesis. 18. v. 17. And the Lord said, shall I hide from Abraham the thing that I go about to do? He Thought it a Violation of the Rights of Friendship to reserve his Design wholly to himself.
and when the Multitude and Congregation of Israel were thundred away, and kept off from any approach to it, he was honour'd with an intimate and immediate admission.
and when the Multitude and Congregation of Israel were thundered away, and kept off from any approach to it, he was honoured with an intimate and immediate admission.
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but still there was a degree of a nearer Converse, and the Interest of a Friend was above the Privileges of the highest Servant. In Exod. 19. 24. Thou shalt come up (says God) thou and Aaron with thee,
but still there was a degree of a nearer Converse, and the Interest of a Friend was above the Privileges of the highest Servant. In Exod 19. 24. Thou shalt come up (Says God) thou and Aaron with thee,
Now if God maintained such Intimacies with those, whom he loved, under the Law, (which was a Dispensation of greater Distance,) we may be sure that under the Gospel, (the very Nature of which imports Condescension,
Now if God maintained such Intimacies with those, whom he loved, under the Law, (which was a Dispensation of greater Distance,) we may be sure that under the Gospel, (the very Nature of which imports Condescension,
And therefore when God had manifested himself in the Flesh, how sacredly did he preserve this Privilege? how freely did Christ unbosom himself to his Disciples? in Luke 8. 10. Unto you (says he) it is given to know the mysteries of the Kingdom of God: but unto others in Parables;
And Therefore when God had manifested himself in the Flesh, how sacredly did he preserve this Privilege? how freely did christ unbosom himself to his Disciples? in Luke 8. 10. Unto you (Says he) it is given to know the Mysteres of the Kingdom of God: but unto Others in Parables;
Such shall be permitted to cast an Eye into the Ark, and to look into the very Holy of holies. And again in Matth. 13. 17. Many Prophets and righteous men have desired to see those things which ye see, and have not seen them:
Such shall be permitted to cast an Eye into the Ark, and to look into the very Holy of holies. And again in Matthew 13. 17. Many prophets and righteous men have desired to see those things which you see, and have not seen them:
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where the determination is dubious, and both parts of the Contrariety seem equally weighty, so that which way soever the Choice determines, a man is sure to venture a great Concern.
where the determination is dubious, and both parts of the Contrariety seem equally weighty, so that which Way soever the Choice determines, a man is sure to venture a great Concern.
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So many intricacies, so many Labyrinths, are there in them, that the Succours of reason fail, the very force and spirit of it being lost in an actual Intention scattered upon several clashing objects at once;
So many intricacies, so many Labyrinths, Are there in them, that the Succours of reason fail, the very force and Spirit of it being lost in an actual Intention scattered upon several clashing objects At once;
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For in that illustrious prediction of Esay 9. 6. amongst the rest of his great Titles, he is called mightty Counsellor. And his Counsel is not only sure, but also free.
For in that illustrious prediction of Isaiah 9. 6. among the rest of his great Titles, he is called mightty Counsellor. And his Counsel is not only sure, but also free.
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He is not only Light for us to see by, but also Light for us to see with. He is understanding to the ignorant, and Eyes to the Blind: And whosoever has both a faithfull and a discreet friend, to guide him in the dark, slippery,
He is not only Light for us to see by, but also Light for us to see with. He is understanding to the ignorant, and Eyes to the Blind: And whosoever has both a faithful and a discreet friend, to guide him in the dark, slippery,
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And therefore let every Believer comfort himself in this high Privilege, That in the great things, that concern his eternal Peace, he is not left to stand or fall by the uncertain directions of his own judgment.
And Therefore let every Believer Comfort himself in this high Privilege, That in the great things, that concern his Eternal Peace, he is not left to stand or fallen by the uncertain directions of his own judgement.
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There must be a wisdom from above to over-reach and master this Hellish wisdom from beneath. And this every sanctifyed Person is sure of in his great Friend, in whom all the treasures of wisdom dwell.
There must be a Wisdom from above to overreach and master this Hellish Wisdom from beneath. And this every sanctified Person is sure of in his great Friend, in whom all the treasures of Wisdom dwell.
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He never leaves any of His, perplex'd, amazed, or bewildred, where the welfare of their Souls requires a better judgment than their own, either to guide them in their Duty,
He never leaves any of His, perplexed, amazed, or bewildered, where the welfare of their Souls requires a better judgement than their own, either to guide them in their Duty,
So in Friendship, there are some passages of that high and hostile Nature, that they really and properly constitute and denominate the Person guilty of them, an Enemy;
So in Friendship, there Are Some passages of that high and hostile Nature, that they really and properly constitute and denominate the Person guilty of them, an Enemy;
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And therefore they discharge the Person, so treated, from the proper Obligations of a Friend; though Christianity, I confess, binds him to the Duties of a Neighbour.
And Therefore they discharge the Person, so treated, from the proper Obligations of a Friend; though Christianity, I confess, binds him to the Duties of a Neighbour.
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It is such a stability, and firmness of Friendship, as overlooks, and passes by all those lesser failures of Kindness and Respect, that partly through Passion, partly through Indiscretion,
It is such a stability, and firmness of Friendship, as overlooks, and passes by all those lesser failures of Kindness and Respect, that partly through Passion, partly through Indiscretion,
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and remain unshaken by such assaults; (which yet are strong enough to shake down and annihilate the Friendship of little puny Minds;) such an one (I say) has reached all the true measures of Constancy:
and remain unshaken by such assaults; (which yet Are strong enough to shake down and annihilate the Friendship of little puny Minds;) such an one (I say) has reached all the true measures of Constancy:
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And how often may we meet with those, who are one while courteous, civil, and obliging, (at least to their proportion;) but within a small time after, are so supercilious, sharp, troublesome, fierce,
And how often may we meet with those, who Are one while courteous, civil, and obliging, (At least to their proportion;) but within a small time After, Are so supercilious, sharp, troublesome, fierce,
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and exceptious, that they are not only short of the true Character of Friendship, but become the very Sores and Burthens of Society? Such low, such worthless Dispositions,
and exceptious, that they Are not only short of the true Character of Friendship, but become the very Sores and Burdens of Society? Such low, such worthless Dispositions,
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And therefore so long as we are Exact in fulfilling the Condition on our parts, I mean, Exact according to the measures of Sincerity, though not of Perfection, we may be sure, that Christ will not fail in the least Iota to fulfill every thing on his.
And Therefore so long as we Are Exact in fulfilling the Condition on our parts, I mean, Exact according to the measures of Sincerity, though not of Perfection, we may be sure, that christ will not fail in the least Iota to fulfil every thing on his.
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Now from the Particulars hitherto discoursed of, we may inferr and learn these two things: 1. The Excellency, and Value of Friendship, Christ the Son of the most High God, the second Person in the glorious Trinity, took upon him our Nature, that he might give a great Instance and Example of this Vertue;
Now from the Particulars hitherto discoursed of, we may infer and Learn these two things: 1. The Excellency, and Valve of Friendship, christ the Son of the most High God, the second Person in the glorious Trinity, took upon him our Nature, that he might give a great Instance and Exampl of this Virtue;
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but he would needs come down from all this, and in a sort become our Equal, that he might partake of that Noble Quality that is properly between Equals. Christ took not upon him Flesh and Blood, that he might conquer and rule Nations, lead Armies, or possess Palaces;
but he would needs come down from all this, and in a sort become our Equal, that he might partake of that Noble Quality that is properly between Equals. christ took not upon him Flesh and Blood, that he might conquer and Rule nations, led Armies, or possess Palaces;
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and, in a word, that he might have our Heart and we have His. God himself sets Friendship above all Considerations of Kindred or Consanguinity, as the greatest Ground and Argument of mutual Endearment, in Deut. 15. 6. If thy Brother, the Son of thy Mother,
and, in a word, that he might have our Heart and we have His. God himself sets Friendship above all Considerations of Kindred or Consanguinity, as the greatest Ground and Argument of mutual Endearment, in Deuteronomy 15. 6. If thy Brother, the Son of thy Mother,
or thy Son, or thy Daughter, or the Wife of thy Bosom, or thy Friend, which is as thine own Soul, entice thee to go and serve other Gods, thou shalt not consent unto him.
or thy Son, or thy Daughter, or the Wife of thy Bosom, or thy Friend, which is as thine own Soul, entice thee to go and serve other God's, thou shalt not consent unto him.
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The Emphasis of the Expression is very remarkable, it being a Gradation, or Ascent, by several degrees of Dearness, to that which is the Highest of all.
The Emphasis of the Expression is very remarkable, it being a Gradation, or Ascent, by several Degrees of Dearness, to that which is the Highest of all.
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but that which lies within his Heart, ought to be much dearer. 2. In the next place, we learn from hence the high Advantage of being truly Pious and Religious.
but that which lies within his Heart, ought to be much Dearer. 2. In the next place, we Learn from hence the high Advantage of being truly Pious and Religious.
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than he is to thrust his hand into a Pillar of Brass. The man's Affection, amidst all these Kindnesses done him, remaining wholly unconcerned, and impregnable;
than he is to thrust his hand into a Pillar of Brass. The Man's Affection, amid all these Kindnesses done him, remaining wholly unconcerned, and impregnable;
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That Heart shall surrender it self, and its friendship, to one man, at first view, which another has, in vain, been laying Siege to for many years, by all the repeated Acts of Kindness imaginable.
That Heart shall surrender it self, and its friendship, to one man, At First view, which Another has, in vain, been laying Siege to for many Years, by all the repeated Acts of Kindness imaginable.
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Nay, so far is Friendship from being of any humane Production, that, unless Nature be pre-disposed to it, by its own Propensity or Inclination, no Arts of Obligation shall be able to abate the secret Hatreds,
Nay, so Far is Friendship from being of any humane Production, that, unless Nature be predisposed to it, by its own Propensity or Inclination, no Arts of Obligation shall be able to abate the secret Hatreds,
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No friendly Offices, no Addresses, no Benefits whatsoever, shall ever alter or allay that Diabolical Rancour, that frets and ferments in some hellish Breasts,
No friendly Offices, no Addresses, no Benefits whatsoever, shall ever altar or allay that Diabolical Rancour, that frets and ferments in Some hellish Breasts,
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and sometimes bite too in a shrewd Turn or a secret Blow. This is true and undeniable upon frequent Experience; and happy those who can learn it at the Cost of other men's.
and sometime bite too in a shrewd Turn or a secret Blow. This is true and undeniable upon frequent Experience; and happy those who can Learn it At the Cost of other men's.
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But now, on the contrary, he who will give up his Name to Christ in Faith unfeigned, and a sincere Obedience to all his Righteous Laws, shall be sure to find Love for Love, and Friendship for Friendship. The Success is certain and infallible;
But now, on the contrary, he who will give up his Name to christ in Faith unfeigned, and a sincere obedience to all his Righteous Laws, shall be sure to find Love for Love, and Friendship for Friendship. The Success is certain and infallible;
and sets no other rate upon so vast a purchase, but only that we would suffer him to be our Friend. Thou perhaps spendest thy precious time in waiting upon such a great One,
and sets no other rate upon so vast a purchase, but only that we would suffer him to be our Friend. Thou perhaps spendest thy precious time in waiting upon such a great One,
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and, probably, after all, hast no other reward, but sometimes to be smiled upon, and always to be smiled at; and when thy greatest and most pressing Occasions shall call for succour,
and, probably, After all, hast no other reward, but sometime to be smiled upon, and always to be smiled At; and when thy greatest and most pressing Occasions shall call for succour,
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Now, I say, turn the stream of thy Endeavours another way, and bestow but half that hearty, sedulous attendance upon thy Saviour, in the Duties of Prayer and Mortification;
Now, I say, turn the stream of thy Endeavours Another Way, and bestow but half that hearty, sedulous attendance upon thy Saviour, in the Duties of Prayer and Mortification;
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and, in a word, study as much to please him who died for thee, and thou dost to court and humour thy great Patron, who cares not for thee, and thou shalt make him thy friend for ever;
and, in a word, study as much to please him who died for thee, and thou dost to court and humour thy great Patron, who Cares not for thee, and thou shalt make him thy friend for ever;
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and fallacious great Ones of the World, shall fail, and upbraid thee to thy face, he shall then take thee into his Bosom, embrace, cherish, and support thee;
and fallacious great Ones of the World, shall fail, and upbraid thee to thy face, he shall then take thee into his Bosom, embrace, cherish, and support thee;
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and therefore it will concern us to manage it so, that in these our Approaches to the King of Heaven, his Goodness may not cause us to forget his Greatness,
and Therefore it will concern us to manage it so, that in these our Approaches to the King of Heaven, his goodness may not cause us to forget his Greatness,
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1. That whosoever appears in the House of God, and particularly in the Way of Prayer, ought to reckon himself, in a more especial manner, placed in the sight and presence of God.
1. That whosoever appears in the House of God, and particularly in the Way of Prayer, ought to reckon himself, in a more especial manner, placed in the sighed and presence of God.
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That Premeditation of Thought, and Brevity of Expression, are the great Ingredients of that Reverence, that is required to a pious, acceptable, and devout Prayer.
That Premeditation of Thought, and Brevity of Expression, Are the great Ingredients of that reverence, that is required to a pious, acceptable, and devout Prayer.
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Concerning which, I shall lay down this General Rule, That the Way, by which Prayer prevails with God, is wholly different from that, by which it prevails with Men.
Concerning which, I shall lay down this General Rule, That the Way, by which Prayer prevails with God, is wholly different from that, by which it prevails with Men.
A Notable Instance of which we have in Luke 18. v. 4, 5. where the unjust Judge being with a restless Vehemence sued to for Justice, says thus within himself:
A Notable Instance of which we have in Luke 18. v. 4, 5. where the unjust Judge being with a restless Vehemence sued to for justice, Says thus within himself:
But now, this way is further from prevailing with God, than either of the former. For as Omniscience is not to be informed, so neither is Omnipotence to be wearied.
But now, this Way is further from prevailing with God, than either of the former. For as Omniscience is not to be informed, so neither is Omnipotence to be wearied.
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And thus I have shewn, that the Three ways by which Men prevail with Men, in their Prayers and Applications to them, have no place at all, in giving any efficacy to their Addresses to God.
And thus I have shown, that the Three ways by which Men prevail with Men, in their Prayers and Applications to them, have no place At all, in giving any efficacy to their Addresses to God.
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Suppose a Prince should declare to any one of his Subjects, that if he shall appear before him every morning in his Bed-chamber, shall receive of him a thousand Talents.
Suppose a Prince should declare to any one of his Subject's, that if he shall appear before him every morning in his Bedchamber, shall receive of him a thousand Talents.
Or rather, to speak more strictly and properly, the Prince's own Justice, and Veracity, is an Engagement upon the Prince himself, to make good his promise to him, who fulfills the Conditions of it.
Or rather, to speak more strictly and properly, the Prince's own justice, and Veracity, is an Engagement upon the Prince himself, to make good his promise to him, who fulfils the Conditions of it.
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Can any thing be freer, and more the Effect of meer Grace, than the Forgiveness of Sins? And yet it is certain from this Scripture and many more, that it is firmly promised us upon Condition of a penitent hearty Confession of them;
Can any thing be freer, and more the Effect of mere Grace, than the Forgiveness of Sins? And yet it is certain from this Scripture and many more, that it is firmly promised us upon Condition of a penitent hearty Confessi of them;
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and consequently, as certain it is, that God stands oblig'd here even by his Faithfulness and Iustice, to make good this his Promise of Forgiveness to those who come up to the Terms of it by such a Confession.
and consequently, as certain it is, that God Stands obliged Here even by his Faithfulness and justice, to make good this his Promise of Forgiveness to those who come up to the Terms of it by such a Confessi.
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but from God's Veracity, Truth, and Justice, who having appointed Prayer as the Condition of that Blessing, cannot but stand to what he himself had appointed;
but from God's Veracity, Truth, and justice, who having appointed Prayer as the Condition of that Blessing, cannot but stand to what he himself had appointed;
and there is as little doubt also, that without such a previous declaration made on God's part, a person so in Trouble or Distress might pray his Heart out,
and there is as little doubt also, that without such a previous declaration made on God's part, a person so in Trouble or Distress might pray his Heart out,
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In a word, Prayer procures deliverance from Trouble, just as Naaman 's dipping himself seven times in Iordan procured him a Deliverance from his Leprosie;
In a word, Prayer procures deliverance from Trouble, just as Naaman is dipping himself seven times in Iordan procured him a Deliverance from his Leprosy;
and so obliged the Power of him, who appointed it, to give force and vertue to his own Institution, beyond what the Nature of the Thing it self could otherwise have raised it to.
and so obliged the Power of him, who appointed it, to give force and virtue to his own Institution, beyond what the Nature of the Thing it self could otherwise have raised it to.
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That Prayer prevails with God for the Blessing that we pray for, neither by Way of Information, nor yet of Persuasion, and much less by the Importunity of him who prays,
That Prayer prevails with God for the Blessing that we pray for, neither by Way of Information, nor yet of Persuasion, and much less by the Importunity of him who prays,
Tho' God's Soveraign Will be a sufficient Reason of its own Counsels and Determinations, and consequently a more than sufficient Answer to all our Enquiries;
Though God's Sovereign Will be a sufficient Reason of its own Counsels and Determinations, and consequently a more than sufficient Answer to all our Enquiries;
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I shall therefore presume to assign a Reason, why Prayer, before all other things, should be appointed to this Noble use, of being the Condition and glorious Conduit whereby to derive the Bounties of Heaven upon the Sons of Men. And it is this;
I shall Therefore presume to assign a Reason, why Prayer, before all other things, should be appointed to this Noble use, of being the Condition and glorious Conduit whereby to derive the Bounties of Heaven upon the Sons of Men. And it is this;
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because Prayer, of all other Acts of a Rational Nature, does most peculiarly qualify a Man to be a fit Object of the Divine Favour, by being most eminently and properly an Act of Dependance upon God:
Because Prayer, of all other Acts of a Rational Nature, does most peculiarly qualify a Man to be a fit Object of the Divine Favour, by being most eminently and properly an Act of Dependence upon God:
Since to pray, or beg a thing of another, in the very Nature and Notion of it, imports these two Things: 1. That the Person praying stands in need of some Good, which he is not able by any Power of his own to procure for himself:
Since to pray, or beg a thing of Another, in the very Nature and Notion of it, imports these two Things: 1. That the Person praying Stands in need of Some Good, which he is not able by any Power of his own to procure for himself:
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and consequently that this Dependance belongs indifferently to the Wicked as well as to the Iust, whose Prayer nevertheless is declared an Abomination to God.
and consequently that this Dependence belongs indifferently to the Wicked as well as to the Just, whose Prayer nevertheless is declared an Abomination to God.
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even by the Measures of our own Reason, what could be more Rationally thought of for the properest Instrument, to bring down God's Blessings upon the World,
even by the Measures of our own Reason, what could be more Rationally Thought of for the properest Instrument, to bring down God's Blessings upon the World,
and at the same time own a Transcendent Fulness and sufficiency in God to do it for him? And what can be more agreeable to all Principles both of Reason and Religion,
and At the same time own a Transcendent Fullness and sufficiency in God to do it for him? And what can be more agreeable to all Principles both of Reason and Religion,
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than that a Creature endued with Understanding and Will, should acknowledge that Dependance upon his Maker, by a free act of Choice, which other Creatures have upon him, only by Necessity of Nature?
than that a Creature endued with Understanding and Will, should acknowledge that Dependence upon his Maker, by a free act of Choice, which other Creatures have upon him, only by Necessity of Nature?
To this I answer two Things: 1. That wheresoever God is said to answer Prayers, either for their Frequency or Fervency, it is spoken of him only NONLATINALPHABET, according to the manner of Men;
To this I answer two Things: 1. That wheresoever God is said to answer Prayers, either for their Frequency or Fervency, it is spoken of him only, according to the manner of Men;
as Men use to grant that, which being overcome by excessive Importunity, and Perswasion, they cannot find in their hearts to deny. 2 ly. I answer further;
as Men use to grant that, which being overcome by excessive Importunity, and Persuasion, they cannot find in their hearts to deny. 2 lie. I answer further;
which Dependance we have already proved to be that Thing essentially included in Prayer, for which God has been pleased to make Prayer the Condition, upon which he determines to grant Men such things as they need,
which Dependence we have already proved to be that Thing essentially included in Prayer, for which God has been pleased to make Prayer the Condition, upon which he determines to grant Men such things as they need,
and behaves himself, as if he stood upon his own bottom, Absolute and Self-sufficient. This is the natural Language, the true Signification and Import of all Irreverence.
and behaves himself, as if he stood upon his own bottom, Absolute and Self-sufficient. This is the natural Language, the true Signification and Import of all Irreverence.
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So that, it seems, his Prayer adequately and entirely consisted of those Two things, Meditation and Expression, as it were, the Matter and Form of that noble Composure.
So that, it seems, his Prayer adequately and entirely consisted of those Two things, Meditation and Expression, as it were, the Matter and From of that noble Composure.
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and was ever any thing difficult, or glorious, atchieved by a suddain Cast of a Thought? a flying Stricture of the Imagination? Presence of Mind is indeed good, but Hast is not so.
and was ever any thing difficult, or glorious, achieved by a sudden Cast of a Thought? a flying Stricture of the Imagination? Presence of Mind is indeed good, but Hast is not so.
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The same is to imploy, who must needs also non-plus and astonish thy Meditations, and be made the Object of thy Thoughts, who infinitely transcends them.
The same is to employ, who must needs also nonplus and astonish thy Meditations, and be made the Object of thy Thoughts, who infinitely transcends them.
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Consider next, his Infinite, All-searching Knowledge, which looks through and through the most secret of our Thoughts, ransacks every corner of the Heart, ponders the most inward designs and ends of the Soul in all a man's Actions.
Consider next, his Infinite, All-searching Knowledge, which looks through and through the most secret of our Thoughts, ransacks every corner of the Heart, ponders the most inward designs and ends of the Soul in all a Man's Actions.
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nor endure, that a wretched, contemptible, sinfull Creature, who is but a piece of living Dirt at best, should at the same time bend the Knee to him, and spit in his face.
nor endure, that a wretched, contemptible, sinful Creature, who is but a piece of living Dirt At best, should At the same time bend the Knee to him, and spit in his face.
And for an Instance of the dreadfull Curse, that attends such a daring Irreverence, consider how God used Nadab and Abihu for venturing to offer strange Fire before him; and then know, that every unhallowed, unfitting Prayer, is a strange Fire: A Fire, that will be sure to destroy the Offering, though Mercy should spare the Offerer. Consider these things seriously, deeply,
And for an Instance of the dreadful Curse, that attends such a daring Irreverence, Consider how God used Nadab and Abihu for venturing to offer strange Fire before him; and then know, that every unhallowed, unfitting Prayer, is a strange Fire: A Fire, that will be sure to destroy the Offering, though Mercy should spare the Offerer. Consider these things seriously, deeply,
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No Man is to pray for any thing, either sinfull, or directly tending to Sin. No Man is to pray for a Temptation, and much less to desire God to be his Tempter; which he would certainly be, should he, at the instance of any Man's prayer, administer fuel to his sinfull or absurd Appetites.
No Man is to pray for any thing, either sinful, or directly tending to Sin. No Man is to pray for a Temptation, and much less to desire God to be his Tempter; which he would Certainly be, should he, At the instance of any Man's prayer, administer fuel to his sinful or absurd Appetites.
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The Things that we are to pray for, are either, 1 st. Things of absolute Necessity; or, 2 ly. Things of unquestionable Charity. Of the first sort, are all spiritual Graces required in us,
The Things that we Are to pray for, Are either, 1 Saint. Things of absolute Necessity; or, 2 lie. Things of unquestionable Charity. Of the First sort, Are all spiritual Graces required in us,
Nothing can be fit for us to pray for, but what is fit and honourable for our great Mediator and Master of Requests, Iesus Christ himself, to intercede for.
Nothing can be fit for us to pray for, but what is fit and honourable for our great Mediator and Master of Requests, Iesus christ himself, to intercede for.
when we come as Suppliants to the Throne of Grace, where Christ sits as Intercessor at God's right hand, nothing can be fit to proceed out of our Mouth,
when we come as Suppliants to the Throne of Grace, where christ sits as Intercessor At God's right hand, nothing can be fit to proceed out of our Mouth,
For though God does not command us to set off our Prayers with Dress, and Artifice, to flourish it in Trope and Metaphor, to beg our daily Bread in blank Verse,
For though God does not command us to Set off our Prayers with Dress, and Artifice, to flourish it in Trope and Metaphor, to beg our daily Bred in blank Verse,
1. That nothing can express our Reverence to God in Prayer, that would pass for Irreverence towards a Great Man. Let any Subject tender his Prince a Petition, fraught with Nonsense and Incoherence, Confusion and Impertinence;
1. That nothing can express our reverence to God in Prayer, that would pass for Irreverence towards a Great Man. Let any Subject tender his Prince a Petition, fraught with Nonsense and Incoherence, Confusion and Impertinence;
The Scripture all along expresses Sin and Wickedness by the Name of Folly: And therefore, certainly Folly is too near of kin to it, to find any Approbation from God in so great a Duty:
The Scripture all along Expresses since and Wickedness by the Name of Folly: And Therefore, Certainly Folly is too near of kin to it, to find any Approbation from God in so great a Duty:
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That which proceeds from the latter, is undoubtedly the sacrifice of fools; and God is never more weary of Sacrifice, than when a Fool is the Priest, and Folly the Oblation.
That which proceeds from the latter, is undoubtedly the sacrifice of Fools; and God is never more weary of Sacrifice, than when a Fool is the Priest, and Folly the Oblation.
And he who has parts to raise, and propagate his own Honour by, but none to imploy in the Worship of him, that gave them, does (as I may so express it) refuse to wear God's Livery in his own Service, adds Sacrilege to Prophaneness, strips and starves his Devotions,
And he who has parts to raise, and propagate his own Honour by, but none to employ in the Worship of him, that gave them, does (as I may so express it) refuse to wear God's Livery in his own Service, adds Sacrilege to Profaneness, strips and starves his Devotions,
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and (in a word) falls directly under the Dint of that Curse, denounced in the last Verse of the 1 st. of Malachi, Cursed be the Deceiver, that hath in his Flock a Male,
and (in a word) falls directly under the Dint of that Curse, denounced in the last Verse of the 1 Saint. of Malachi, Cursed be the Deceiver, that hath in his Flock a Male,
as the slovenly and profane Negligence of some treats him with, in their most solemn Addresses to him? All which is the natural, unavoidable Consequent of Unpreparedness, and want of Premeditation;
as the slovenly and profane Negligence of Some treats him with, in their most solemn Addresses to him? All which is the natural, unavoidable Consequent of Unpreparedness, and want of Premeditation;
And surely, he who is so hardy, as to do so, has no reason in the Earth to expect that the success, which follows his prayers, should be greater than the preparation, that goes before them.
And surely, he who is so hardy, as to do so, has no reason in the Earth to expect that the success, which follows his Prayers, should be greater than the preparation, that Goes before them.
Now from what has been hitherto discoursed of this first and grand Qualification of a pious and devout Prayer, to wit, Premeditation of Thought, what can be so naturally,
Now from what has been hitherto discoursed of this First and grand Qualification of a pious and devout Prayer, to wit, Premeditation of Thought, what can be so naturally,
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and so usefully inferr'd, as the high Expediency, or rather the absolute Necessity of a Set-form of Prayer, to guide our Devotions by? We have lived in an Age that has despised, contradicted,
and so usefully inferred, as the high Expediency, or rather the absolute Necessity of a Setform of Prayer, to guide our Devotions by? We have lived in an Age that has despised, contradicted,
yet these enthusiastick Innovators, the bold and blind Reformers of all Antiquity, and wiser than the whole Catholick Church besides, introduced into the room of it, a sawcy, senceless, Extemporary way of speaking to God;
yet these enthusiastic Innovators, the bold and blind Reformers of all Antiquity, and Wiser than the Whole Catholic Church beside, introduced into the room of it, a saucy, senseless, Extemporary Way of speaking to God;
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But, for the full Confutation of it, (which, I hope, shall be done both easily and briefly too) I shall advance this one Assertion in direct Contradiction to that; Namely,
But, for the full Confutation of it, (which, I hope, shall be done both Easily and briefly too) I shall advance this one Assertion in Direct Contradiction to that; Namely,
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1 st. A praying with the Heart, which is sometimes called the Spirit, or Inward man; and so it is properly opposed to Hypocritical Lip-devotions, in which the Heart or Spirit does not go along with a man's Words.
1 Saint. A praying with the Heart, which is sometime called the Spirit, or Inward man; and so it is properly opposed to Hypocritical Lip-devotions, in which the Heart or Spirit does not go along with a Man's Words.
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2 ly. It includes in it also a praying according to the Rules prescribed by God's Holy Spirit, and held forth to us in his Revealed Word, which Word was both Dictated and Confirmed by this Spirit:
2 lie. It includes in it also a praying according to the Rules prescribed by God's Holy Spirit, and held forth to us in his Revealed Word, which Word was both Dictated and Confirmed by this Spirit:
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But till then, he who shall consider, what kind of prayers these pretenders to the Spirit have been notable for, will find, that they have as little Cause to father their Prayers,
But till then, he who shall Consider, what kind of Prayers these pretenders to the Spirit have been notable for, will find, that they have as little Cause to father their Prayers,
who counterfeiting himself a Protestant, and a Zealot of the highest form, set up this new Spiritual way of Praying, with a design to bring the People first to a Contempt,
who counterfeiting himself a Protestant, and a Zealot of the highest from, Set up this new Spiritual Way of Praying, with a Design to bring the People First to a Contempt,
Which hellish Negotiation, when this malicious Hypocrite came to Rome to give the Pope an account of, he received of him (as so notable a service well deserved) besides a thousand Thanks, two thousand Ducats for his pains.
Which hellish Negotiation, when this malicious Hypocrite Come to Room to give the Pope an account of, he received of him (as so notable a service well deserved) beside a thousand Thanks, two thousand Ducats for his pains.
The other thing that I would observe to you, is, That in the neighbour Nation of Scotland, one of the greatest Monsters of Men, that, I believe, ever lived,
The other thing that I would observe to you, is, That in the neighbour nation of Scotland, one of the greatest Monsters of Men, that, I believe, ever lived,
and other Villainies, not to be named, to the Spirit of God, may as well strike in with the Pharisees, and ascribe the Miracles of Christ to the Devil.
and other Villainies, not to be nam, to the Spirit of God, may as well strike in with the Pharisees, and ascribe the Miracles of christ to the devil.
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and that in which the Spirituality of it does most properly consist. Now from these three Things put together, this must naturally and necessarily follow;
and that in which the Spirituality of it does most properly consist. Now from these three Things put together, this must naturally and necessarily follow;
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so, whatsoever gives the Soul scope and liberty to exercise and imploy this Affection and Devotion, that does most effectually help and enlarge the Spirit of Prayer;
so, whatsoever gives the Soul scope and liberty to exercise and employ this Affection and Devotion, that does most effectually help and enlarge the Spirit of Prayer;
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it is manifest, that they not knowing before-hand, what the Minister will say, must, as soon as they do hear him, presently busy and bestirr their Minds, both to apprehend and understand the meaning of what they hear;
it is manifest, that they not knowing beforehand, what the Minister will say, must, as soon as they do hear him, presently busy and bestirr their Minds, both to apprehend and understand the meaning of what they hear;
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and withall, to judge, whether it be of such a Nature, as to be fit for them, to joyn and concur with him in. So that the People also, are, by this Course, put to study, and to imploy their apprehending,
and withal, to judge, whither it be of such a Nature, as to be fit for them, to join and concur with him in. So that the People also, Are, by this Course, put to study, and to employ their apprehending,
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That since a Set-form of Prayer leaves the Soul wholly free, to imploy its Affections and Devotions, in which the Spirit of Prayer does most properly consist;
That since a Setform of Prayer leaves the Soul wholly free, to employ its Affections and Devotions, in which the Spirit of Prayer does most properly consist;
and the latter so much extolled by the Men, whom we are now pleading with. The first of which is Pride and Ostentation; the other Faction and Sedition.
and the latter so much extolled by the Men, whom we Are now pleading with. The First of which is Pride and Ostentation; the other Faction and Sedition.
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1. And first for Pride. I do not in the least question, but the chief Designs of such as use the Extempore-way, is to amuse the unthinking Rabble with an Admiration of their Gifts;
1. And First for Pride. I do not in the least question, but the chief Designs of such as use the Extempore way, is to amuse the unthinking Rabble with an Admiration of their Gifts;
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And, I believe, it would put Lucifer himself hard to it, to out-vye the Pride of one of those fellows pouring out his Extempore-stuff amongst his ignorant, whining, factious Followers, listning to,
And, I believe, it would put Lucifer himself hard to it, to outvie the Pride of one of those Fellows pouring out his Extempore-stuff among his ignorant, whining, factious Followers, listening to,
and applauding his copious Flow and Cant, with the ridiculous Accents of their impertinent Groans. And, the truth is, Extempore-prayer, even when best and most dextrously performed, is nothing else,
and applauding his copious Flow and Cant, with the ridiculous Accents of their impertinent Groans. And, the truth is, Extempore-prayer, even when best and most dextrously performed, is nothing Else,
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and (as I may so speak) to pray Prizes; whereas Prayer is a Duty, that recommends it self to the Acceptance of Almighty God, by no other Qualification so much,
and (as I may so speak) to pray Prizes; whereas Prayer is a Duty, that recommends it self to the Acceptance of Almighty God, by no other Qualification so much,
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Certainly the Extemporizing faculty is never more out of its Element, than in the Pulpit: Though even here, it is much more excusable in a Sermon, than in a Prayer;
Certainly the Extemporizing faculty is never more out of its Element, than in the Pulpit: Though even Here, it is much more excusable in a Sermon, than in a Prayer;
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as, no doubt, for so doing they will also make bold with him. Besides, the peculiar advantage attending all such suddain Conceptions, that, as they are quickly Born, so they quickly Die:
as, no doubt, for so doing they will also make bold with him. Beside, the peculiar advantage attending all such sudden Conceptions, that, as they Are quickly Born, so they quickly Die:
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2 ly. The other thing that has been hitherto so little befriended by a Setform of Prayer, and so very much by the Extempore-way, is Faction and Sedition. It has been always found an Excellent way of girding at the Government in Scripture-phrase. And we all know the Common Dialect, in which the great Masters of this Art used to pray for the King,
2 lie. The other thing that has been hitherto so little befriended by a Setform of Prayer, and so very much by the Extempore way, is Faction and Sedition. It has been always found an Excellent Way of girding At the Government in Scripture phrase. And we all know the Common Dialect, in which the great Masters of this Art used to pray for the King,
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and which may justly pass for only a cleanlier and more refined kind of Libelling him in the Lord. As that God would turn his Heart, and open his Eyes:
and which may justly pass for only a cleanlier and more refined kind of Libeling him in the Lord. As that God would turn his Heart, and open his Eyes:
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with many other sly, virulent, and malicious Insinuations, which we may every day hear of from (those Mints of Treason and Rebellion) their Conventicles;
with many other sly, virulent, and malicious Insinuations, which we may every day hear of from (those Mints of Treason and Rebellion) their Conventicles;
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I have been so much the longer, and the earnester, against this intoxicating, bewitching Cheat of Extempore-prayer, being fully satisfied in my Conscience, that it has been all along the Devil's Master-piece and prime Engine to overthrow our Church by.
I have been so much the longer, and the earnester, against this intoxicating, bewitching Cheat of Extempore-prayer, being Fully satisfied in my Conscience, that it has been all along the Devil's Masterpiece and prime Engine to overthrow our Church by.
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For I look upon this as a most unanswerable Truth, That whatsoever renders the publick Worship of God contemptible amongst us, must, in the same degree, weaken and discredit our whole Religion.
For I look upon this as a most unanswerable Truth, That whatsoever renders the public Worship of God contemptible among us, must, in the same degree, weaken and discredit our Whole Religion.
And, I hope, I have also proved it to be a Truth altogether as clear, That this Extemporeway, naturally brings all the Contempt upon the Worship of God, that both the Folly and Faction of Men can possibly expose it to:
And, I hope, I have also proved it to be a Truth altogether as clear, That this Extempore way, naturally brings all the Contempt upon the Worship of God, that both the Folly and Faction of Men can possibly expose it to:
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And thus I have at length finished what I had to say of the first Ingredient of a Pious and Reverential Prayer, which was Premeditation of Thought, prescribed to us in these words, Let not thy mouth be rash,
And thus I have At length finished what I had to say of the First Ingredient of a Pious and Reverential Prayer, which was Premeditation of Thought, prescribed to us in these words, Let not thy Mouth be rash,
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The other Ingredient of a Reverential and duly qualified Prayer, is a pertinent Brevity of Expression, mentioned and recommended in that part of the Text;
The other Ingredient of a Reverential and duly qualified Prayer, is a pertinent Brevity of Expression, mentioned and recommended in that part of the Text;
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A DISCOURSE AGAINST Long and Extempore - Prayers, In Behalf of the LITURGY OF THE Church of ENGLAND, Upon the same Text. ECCLES. V. 2. Be not rash with thy mouth,
A DISCOURSE AGAINST Long and Extempore - Prayers, In Behalf of the LITURGY OF THE Church of ENGLAND, Upon the same Text. ECCLES. V. 2. Be not rash with thy Mouth,
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1. That whosoever appears in the House of God, and particularly in the way of Prayer, ought to reckon himself, in a more especial manner, placed in the sight and presence of God: And,
1. That whosoever appears in the House of God, and particularly in the Way of Prayer, ought to reckon himself, in a more especial manner, placed in the sighed and presence of God: And,
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That Premeditation of Thought, and Brevity of Expression, are the great Ingredients of that Reverence, that is required to a pious, acceptable, and devout Prayer.
That Premeditation of Thought, and Brevity of Expression, Are the great Ingredients of that reverence, that is required to a pious, acceptable, and devout Prayer.
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such a mutual Communication of our Thoughts, being (as I may so speak) the next approach to Intuition; and the nearest Imitation of the Converse of blessed Spirits made perfect, that our Condition in this World can possibly raise us to.
such a mutual Communication of our Thoughts, being (as I may so speak) the next approach to Intuition; and the nearest Imitation of the Converse of blessed Spirits made perfect, that our Condition in this World can possibly raise us to.
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than the greatest humane Wisdom, was it not authorized, and ennobled by God himself in his making of the World? Was not the Work, of all the six days, transacted in so many Words? There was no Circumlocution, or Amplification, in the Case;
than the greatest humane Wisdom, was it not authorized, and ennobled by God himself in his making of the World? Was not the Work, of all the six days, transacted in so many Words? There was no Circumlocution, or Amplification, in the Case;
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which makes the Rhetorician Longinus, in his Book of the Loftiness of Speech, so much admire the Height and Grandeur of Moses 's Style in his first Chapter of Genesis, NONLATINALPHABET.
which makes the Rhetorician Longinus, in his Book of the Loftiness of Speech, so much admire the Height and Grandeur of Moses is Style in his First Chapter of Genesis,.
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But how did he this? Why, NONLATINALPHABET, &c. For that ( says he ) in the very Entrance of his Laws, he gives us this short and present Account of the whole Creation:
But how did he this? Why,, etc. For that (Says he) in the very Entrance of his Laws, he gives us this short and present Account of the Whole Creation:
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as a Power infinitely above all Controll, or possibility of finding the least obstacle or delay, in atchieving its mightiest, and most stupendious Works.
as a Power infinitely above all Control, or possibility of finding the least obstacle or Delay, in achieving its Mightiest, and most stupendious Works.
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And was it not so, in the next grand Instance of his Power, his Governing of it too? For are not the great Instruments of Government, his Laws, drawn up and digested into a few Sentences? the whole Body of them containing but Ten Commandments,
And was it not so, in the next grand Instance of his Power, his Governing of it too? For Are not the great Instruments of Government, his Laws, drawn up and digested into a few Sentences? the Whole Body of them containing but Ten commandments,
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and some of those Commandments, not so many words? Nay, and have we not these also brought into yet a narrower Compass by him, who best understood them? Thou shalt love the Lord thy God with all thy Heart,
and Some of those commandments, not so many words? Nay, and have we not these also brought into yet a narrower Compass by him, who best understood them? Thou shalt love the Lord thy God with all thy Heart,
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And for this, has it not been noted by the best Observers, and the ablest Judges, both of Things and Persons, that the Wisdom of any People or Nation has been most seen in the Proverbs and short Sayings commonly received amongst them? And what is a Proverb,
And for this, has it not been noted by the best Observers, and the Ablest Judges, both of Things and Persons, that the Wisdom of any People or nation has been most seen in the Proverbs and short Sayings commonly received among them? And what is a Proverb,
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but the Experience and Observation of several Ages, gathered and summ'd up into one Expression? The Scripture vouches Solomon for the wisest of Men, and they are his Proverbs that prove him so.
but the Experience and Observation of several Ages, gathered and summed up into one Expression? The Scripture vouches Solomon for the Wisest of Men, and they Are his Proverbs that prove him so.
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The Seven Wife men of Greece, so famous for their Wisdom all the World over, acquired all that Fame each of them, by a single Sentence, consisting of two or three Words.
The Seven Wife men of Greece, so famous for their Wisdom all the World over, acquired all that Fame each of them, by a single Sentence, consisting of two or three Words.
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we shall generally find, that the most Excellent, in any Art or Science, have been still the smallest, and most compendious: And this not without ground;
we shall generally find, that the most Excellent, in any Art or Science, have been still the Smallest, and most compendious: And this not without ground;
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Most of the Writings and Discourses in the World, are but Illustration, and Rhetorick, which signifies as much as nothing to a Mind eager in pursuit after the Causes and Philosophical Truth of Things.
Most of the Writings and Discourses in the World, Are but Illustration, and Rhetoric, which signifies as much as nothing to a Mind eager in pursuit After the Causes and Philosophical Truth of Things.
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And as the whole Structure of Speculation rests upon three or four Axioms, or Maxims; so that of Practice also bears upon a very small number of Rules.
And as the Whole Structure of Speculation rests upon three or four Axioms, or Maxims; so that of Practice also bears upon a very small number of Rules.
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just as all the Lines drawn from the vastest Circumference, doe at length meet and unite in the smallest of things, a Point; and it is but a very little piece of Wood, with which a true Artist will measure all the Timber in the World.
just as all the Lines drawn from the vastest Circumference, do At length meet and unite in the Smallest of things, a Point; and it is but a very little piece of Wood, with which a true Artist will measure all the Timber in the World.
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The Truth is, there could be no such thing as Art or Science, could not the Mind of Man gather the General Natures of Things out of the numberless heap of Particulars, and then bind them up into such short Aphorisms or Propositions;
The Truth is, there could be no such thing as Art or Science, could not the Mind of Man gather the General Nature's of Things out of the numberless heap of Particulars, and then bind them up into such short Aphorisms or Propositions;
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why it should be much more so? Since most of the fore-mentioned things are but Addresses to an Humane Understanding, which may need as many Words as may fill a Volume, to make it understand the Truth of one Line.
why it should be much more so? Since most of the forementioned things Are but Addresses to an Humane Understanding, which may need as many Words as may fill a Volume, to make it understand the Truth of one Line.
Nevertheless, since the Nature of Man is such, that while we are yet in the Body, our Reverence and Worship of God must of Necessity proceed in some Analogy to the Reverence, that we shew to the Grandees of this World, we will here see, what the judgment of all Wise men is, concerning fewness of Words,
Nevertheless, since the Nature of Man is such, that while we Are yet in the Body, our reverence and Worship of God must of Necessity proceed in Some Analogy to the reverence, that we show to the Grandees of this World, we will Here see, what the judgement of all Wise men is, Concerning fewness of Words,
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and we shall find, that they generally allow it to import these three Things: 1. Modesty. 2. Discretion; And 3 ly. Height of Respect to the Person addressed to.
and we shall find, that they generally allow it to import these three Things: 1. Modesty. 2. Discretion; And 3 lie. Height of Respect to the Person addressed to.
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And first, for Modesty. Modesty is a kind of shame, or bashfulness, proceeding from the sense a Man has of his own defects, compared with the Perfections of Him whom he comes before.
And First, for Modesty. Modesty is a kind of shame, or bashfulness, proceeding from the sense a Man has of his own defects, compared with the Perfections of Him whom he comes before.
2 ly. The second Thing that naturally shews it self in Paucity of Words, is Discretion; and particularly, that prime and eminent part of it, that consists in a Care of offending:
2 lie. The second Thing that naturally shows it self in Paucity of Words, is Discretion; and particularly, that prime and eminent part of it, that consists in a Care of offending:
For, according to the most Natural Interpretation of Things, this is to ascribe to him a Sagacity so quick ▪ and piercing, that it were Presumption to inform;
For, according to the most Natural Interpretation of Things, this is to ascribe to him a Sagacity so quick ▪ and piercing, that it were Presumption to inform;
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so naturally fit and efficacious, both to enforce the Petition, and to endear the Petitioner? A short Petition to a Great Man, is not only a Suit to him for his Favour,
so naturally fit and efficacious, both to enforce the Petition, and to endear the Petitioner? A short Petition to a Great Man, is not only a Suit to him for his Favour,
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so it is certain, That whatsoever the general Judgment and Consent of Mankind allows to be Expressive and Declarative of our Honour to those, must (only with due allowance of the Difference of the Object) as really and properly declare and signify that Honour and Adoration that is due from us to the Great God.
so it is certain, That whatsoever the general Judgement and Consent of Mankind allows to be Expressive and Declarative of our Honour to those, must (only with due allowance of the Difference of the Object) as really and properly declare and signify that Honour and Adoration that is due from us to the Great God.
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But the very first foundation, of what I had to say upon this Subject, was laid by me, in demonstrating, That Prayer could not possibly prevail with God, any of these three ways.
But the very First Foundation, of what I had to say upon this Subject, was laid by me, in Demonstrating, That Prayer could not possibly prevail with God, any of these three ways.
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if they should be designed for Information, must it not be infinitely sottish, and unreasonable, to go about to inform him, who can be ignorant of Nothing? Or, to perswade him, whose unchangeable Nature makes it Impossible for him to be moved,
if they should be designed for Information, must it not be infinitely sottish, and unreasonable, to go about to inform him, who can be ignorant of Nothing? Or, to persuade him, whose unchangeable Nature makes it Impossible for him to be moved,
and the whole World put together, is not able to encounter, or stand before? So that the truth is, by Loquacity and Prolixity of Prayer, a Man does really and indeed (whether he thinks so or no) rob God of the Honour of those three great Attributes,
and the Whole World put together, is not able to encounter, or stand before? So that the truth is, by Loquacity and Prolixity of Prayer, a Man does really and indeed (whither he thinks so or not) rob God of the Honour of those three great Attributes,
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For he, whose Knowledge is at best but limited, and whose Intellect, both in apprehending and judging, proceeds by a small diminutive Light, cannot but receive an additional Light, by the Conceptions of another Man, clearly and plainly expressed,
For he, whose Knowledge is At best but limited, and whose Intellect, both in apprehending and judging, proceeds by a small diminutive Light, cannot but receive an additional Light, by the Conceptions of Another Man, clearly and plainly expressed,
and that sometimes to such a degree, that through meer Fatigue, and even against Judgment and Interest both, a man shall surrender himself as a conquer'd person, to the over-bearing Vehemence of such Sollicitations:
and that sometime to such a degree, that through mere Fatigue, and even against Judgement and Interest both, a man shall surrender himself as a conquered person, to the overbearing Vehemence of such Solicitations:
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and consequently, every long, importune, wearisome Petition, is truly and properly a force upon him, that is pursued with it, it is a following Blow after Blow upon the Mind and Affections,
and consequently, every long, importune, wearisome Petition, is truly and properly a force upon him, that is pursued with it, it is a following Blow After Blow upon the Mind and Affections,
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and Triumphantly carrying off the Spoils of his Neighbour's Understanding, or his Will; baffling the former, or wearying the latter into a grant of his restless Petitions.
and Triumphantly carrying off the Spoils of his Neighbour's Understanding, or his Will; baffling the former, or wearying the latter into a grant of his restless Petitions.
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when any one comes with a tedious, longwinded Harangue to God, may not God properly answer him with those words, in Psal. 50. 21. Surely thou thinkest, I am altogether such an one as thy self? And perhaps, upon a due,
when any one comes with a tedious, longwinded Harangue to God, may not God properly answer him with those words, in Psalm 50. 21. Surely thou Thinkest, I am altogether such an one as thy self? And perhaps, upon a due,
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and rational Examination of all the Follies, and Indecencies, that Men are apt to be guilty of in Prayer, they will be all found resolvable into this one Thing,
and rational Examination of all the Follies, and Indecencies, that Men Are apt to be guilty of in Prayer, they will be all found resolvable into this one Thing,
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For if it be Idolatry to pray to God the Father, represented under the shape of a Man, can it be at all better, to pray to him as represented under the weakness of a Man? Nay,
For if it be Idolatry to pray to God the Father, represented under the shape of a Man, can it be At all better, to pray to him as represented under the weakness of a Man? Nay,
since the proper use of Words is to inform the person whom we speak to; and consequently, where Information is impossible, Words must needs be useless and superfluous.
since the proper use of Words is to inform the person whom we speak to; and consequently, where Information is impossible, Words must needs be useless and superfluous.
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To which I answer, First by Concession, That if the sole use of Words, or Speech, were to inform the Person, whom we speak to, the Consequence would be firm and good,
To which I answer, First by Concession, That if the sole use of Words, or Speech, were to inform the Person, whom we speak to, the Consequence would be firm and good,
But the proper use of Words, whensoever we speak to God in Prayer, is thereby to pay Him Honour and Obedience. God having, by an express Precept, enjoyned us the use of Words in Prayer, Commanding us in Psal. 50. 15. and many other Scriptures, to call upon him: and in Luk. 11. 21. When we pray, to say, Our Father, &c. But no where has he Commanded us to doe this with Prolixity, or Multiplicity of Words.
But the proper use of Words, whensoever we speak to God in Prayer, is thereby to pay Him Honour and obedience. God having, by an express Precept, enjoined us the use of Words in Prayer, Commanding us in Psalm 50. 15. and many other Scriptures, to call upon him: and in Luk. 11. 21. When we pray, to say, Our Father, etc. But no where has he Commanded us to do this with Prolixity, or multiplicity of Words.
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And though, it must be confessed, that we may sometimes answer this Command, of calling upon God, and saying, Our Father, &c. by mental or inward Prayer;
And though, it must be confessed, that we may sometime answer this Command, of calling upon God, and saying, Our Father, etc. by mental or inward Prayer;
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Nevertheless, that we may not seem to alledge bare Command, unseconded by Reason, (which yet, in the Divine Commands, it is impossible to doe,) there is this great Reason for,
Nevertheless, that we may not seem to allege bore Command, unseconded by Reason, (which yet, in the Divine Commands, it is impossible to do,) there is this great Reason for,
For as much as this is so far from offering to communicate, or make known to him the thing so acknowledged, that it rather pre-supposes in him an Antecedent knowledge of it,
For as much as this is so Far from offering to communicate, or make known to him the thing so acknowledged, that it rather presupposes in him an Antecedent knowledge of it,
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And, in the whole, for the first Argument produced by us, for Brevity, and against Prolixity of Prayer; namely, That all the Reasons that can be assigned for Prolixity of Speech in our Converse with Men, cease,
And, in the Whole, for the First Argument produced by us, for Brevity, and against Prolixity of Prayer; namely, That all the Reasons that can be assigned for Prolixity of Speech in our Converse with Men, cease,
And surely, where few Things are necessary, few Words should be sufficient. For where the Matter is not Commensurate to the Words, all Speaking is but Tautology;
And surely, where few Things Are necessary, few Words should be sufficient. For where the Matter is not Commensurate to the Words, all Speaking is but Tautology;
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The adequate Subject of our Prayers (I shew'd at first) comprehended in it Things of Necessity, and Things of Charity. As to the first of which, I know nothing absolutely necessary,
The adequate Subject of our Prayers (I showed At First) comprehended in it Things of Necessity, and Things of Charity. As to the First of which, I know nothing absolutely necessary,
And now, if the Matter of our Prayers lies within so narrow a compass, why should the Dress and Out-side of them spread and diffuse it self into so wide and disproportioned a largeness? By reason of which, our Words will be forced to hang loose and light, without any Matter to support them;
And now, if the Matter of our Prayers lies within so narrow a compass, why should the Dress and Outside of them spread and diffuse it self into so wide and disproportioned a largeness? By reason of which, our Words will be forced to hang lose and Light, without any Matter to support them;
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And now, why should not this be both Decency and Devotion too, when we come to plead for our poor Souls before the great Tribunal of Heaven? It was the Saying of Solomon, A Word to the Wise;
And now, why should not this be both Decency and Devotion too, when we come to plead for our poor Souls before the great Tribunal of Heaven? It was the Saying of Solomon, A Word to the Wise;
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For, can any man think, that God delights to hear him make Speeches, and to shew his Parts, (as the word is) or to jumble a multitude of misapplied Scripture-sentences together, interlarded with a frequent, nauseous Repetition of Ah Lord! which some call exercising their Gifts, but with a greater exercise of their Hearers patience? Nay, does not he present his Maker, not only with a more decent,
For, can any man think, that God delights to hear him make Speeches, and to show his Parts, (as the word is) or to jumble a multitude of misapplied Scripture sentences together, interlarded with a frequent, nauseous Repetition of Ah Lord! which Some call exercising their Gifts, but with a greater exercise of their Hearers patience? Nay, does not he present his Maker, not only with a more decent,
but also a more free and liberal Oblation, who tenders him much in a little, and brings him his whole Heart and Soul wrapt up in three or four words,
but also a more free and liberal Oblation, who tenders him much in a little, and brings him his Whole Heart and Soul wrapped up in three or four words,
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3 ly. The third Argument for Brevity, or Contractedness of Speech in Prayer, shall be taken from the very Nature and Condition of the person who prays;
3 lie. The third Argument for Brevity, or Contractedness of Speech in Prayer, shall be taken from the very Nature and Condition of the person who prays;
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For while the Soul is a Retainer to the Elements, and a Sojourner in the Body, it must be content to submit its own quickness and spirituality to the dullness of its Vehicle,
For while the Soul is a Retainer to the Elements, and a Sojourner in the Body, it must be content to submit its own quickness and spirituality to the dullness of its Vehicle,
4 ly. The fourth Argument for shortness, or conciseness of Speech in Prayer, shall be drawn from this, That it is the most natural and lively way of expressing the utmost Agonies and Out-cries of the Soul to God upon a quick, pungent sense, either of a pressing Necessity, or an approaching Calamity;
4 lie. The fourth Argument for shortness, or conciseness of Speech in Prayer, shall be drawn from this, That it is the most natural and lively Way of expressing the utmost Agonies and Outcries of the Soul to God upon a quick, pungent sense, either of a pressing Necessity, or an approaching Calamity;
which, we know, are generally the chief Occasions of Prayer, and the most effectual Motives to bring Men upon their Knees, in a vigorous Application of themselves, to this great Duty.
which, we know, Are generally the chief Occasions of Prayer, and the most effectual Motives to bring Men upon their Knees, in a vigorous Application of themselves, to this great Duty.
even in the Disciples themselves, when a Storm arose, and the Sea raged, and the Ship was ready to be cast away, in the 8 th. of Matthew. In which Case, we doe not find that they fell presently to harangue it about Seas and Winds,
even in the Disciples themselves, when a Storm arose, and the Sea raged, and the Ship was ready to be cast away, in the 8 th. of Matthew. In which Case, we do not find that they fell presently to harangue it about Seas and Winds,
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All which, and the like, might, no doubt, have been very plentifull Topicks of Eloquence to a Man, who should have lookt upon these things from the Shoar;
All which, and the like, might, no doubt, have been very plentiful Topicks of Eloquence to a Man, who should have looked upon these things from the Shore;
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5 ly. The fifth and last Argument that I shall produce for Brevity of Speech, or Fewness of Words in Prayer, shall be taken from the Examples which we find in Scripture, of such as have been remarkable for Brevity, and of such as have been noted for Prolixity of Speech, in the discharge of this Duty.
5 lie. The fifth and last Argument that I shall produce for Brevity of Speech, or Fewness of Words in Prayer, shall be taken from the Examples which we find in Scripture, of such as have been remarkable for Brevity, and of such as have been noted for Prolixity of Speech, in the discharge of this Duty.
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Was not this way of Praying, not only Warranted, but Sanctified, and set above all that the Will of Man could possibly except against it, by that infinitely exact Form of Prayer, prescribed by the Greatest, the Holiest,
Was not this Way of Praying, not only Warranted, but Sanctified, and Set above all that the Will of Man could possibly except against it, by that infinitely exact From of Prayer, prescribed by the Greatest, the Holiest,
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and the Wisest Man, that ever lived, even Christ himself, the Son of God, and Saviour of the World? Was it not an instance both of the truest Devotion,
and the Wisest Man, that ever lived, even christ himself, the Son of God, and Saviour of the World? Was it not an instance both of the Truest Devotion,
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and most succinct Model, that ever grasped all the Needs and Occasions of Mankind, both Spiritual and Temporal, into so small a compass? Doubtless, had our Saviour thought fit to amplifie,
and most succinct Model, that ever grasped all the Needs and Occasions of Mankind, both Spiritual and Temporal, into so small a compass? Doubtless, had our Saviour Thought fit to amplify,
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In which dolorous Scene, when his whole Soul was nothing but Sorrow, (that great moving Spring of Invention and Elocution,) and when Nature was put to its last and utmost stretch,
In which dolorous Scene, when his Whole Soul was nothing but Sorrow, (that great moving Spring of Invention and Elocution,) and when Nature was put to its last and utmost stretch,
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and yet in all this, he was (as we may say without a Metaphor) even praying for Life; so far as the great business, he was then about, to wit, the Redemption of the World, would suffer him to pray for it.
and yet in all this, he was (as we may say without a Metaphor) even praying for Life; so Far as the great business, he was then about, to wit, the Redemption of the World, would suffer him to pray for it.
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And the first shall be of the Leper, Matth. 8. 2. or, as St. Luke describes him, a Man full of Leprosie, who came to our Saviour and Worshipped him;
And the First shall be of the Leper, Matthew 8. 2. or, as Saint Lycia describes him, a Man full of Leprosy, who Come to our Saviour and Worshipped him;
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and Blindness of Soul, as the other two could have of Body: in the 13th. Verse, He smote upon his Breast, saying, God be mercifull to me a sinner. He spoke no more;
and Blindness of Soul, as the other two could have of Body: in the 13th. Verse, He smote upon his Breast, saying, God be merciful to me a sinner. He spoke no more;
The issue and success of which Prayer, was, That he went home justified, before one of those, whom all the Iewish Church revered as absolutely the highest and most heroick Examples of Piety,
The issue and success of which Prayer, was, That he went home justified, before one of those, whom all the Jewish Church revered as absolutely the highest and most heroic Examples of Piety,
But in what? Why, in this, That they think they shall be heard for their much speaking; in the 7th. Verse. It is not the Multitude, that prevails in Armies, and much less in Words.
But in what? Why, in this, That they think they shall be herd for their much speaking; in the 7th. Verse. It is not the Multitude, that prevails in Armies, and much less in Words.
For, does not our Saviour expressly tell us, in Luke 20. and the two last Verses, That the great Tools, the Hooks or Engines by which they compass'd their worst, their wickedest,
For, does not our Saviour expressly tell us, in Lycia 20. and the two last Verses, That the great Tools, the Hooks or Engines by which they compassed their worst, their wickedest,
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This was the gainfull Godliness of the Pharisees; and, I believe, upon good Observation, you will hardly find, any like the Pharisees for their long Prayers, who are not also extremely like them for something else.
This was the gainful Godliness of the Pharisees; and, I believe, upon good Observation, you will hardly find, any like the Pharisees for their long Prayers, who Are not also extremely like them for something Else.
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let us now make this our other great Rule, whereby to judge of the Prayers of our Church, and the Prayers of those who Dissent and Divide from it. And,
let us now make this our other great Rule, whereby to judge of the Prayers of our Church, and the Prayers of those who Dissent and Divide from it. And,
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Have we not here, a great Instance of Brevity and Fulness together, cast into several, short, significant Collects, each containing a distinct, entire,
Have we not Here, a great Instance of Brevity and Fullness together, cast into several, short, significant Collects, each containing a distinct, entire,
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And indeed, so admirably fitted are they all to the common Concerns of a Christian Society, that when the Rubrick enjoyns but the use of some of them, our Worship is not imperfect;
And indeed, so admirably fitted Are they all to the Common Concerns of a Christian Society, that when the Rubric enjoins but the use of Some of them, our Worship is not imperfect;
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Every distinct Petition beginning with the former, and ending with the latter: By thus annexing of which to each particular thing, that we ask for, we doe manifestly confess,
Every distinct Petition beginning with the former, and ending with the latter: By thus annexing of which to each particular thing, that we ask for, we do manifestly confess,
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As they are very often, and may be always (if they can but keep their Eyes open) at the long, tedious Prayers of the Nonconformists. And this indeed is that, which makes and denominates our Liturgy truly and properly a Book of Common-prayer. For, I think, I may truly avouch (how strange soever it may seem at first) that there is no such thing as Common, or Ioint-prayer, any-where amongst the principal Dissenters from the Church of England: For, in the Romish Communion, the Priest says over the appointed Prayers only to himself,
As they Are very often, and may be always (if they can but keep their Eyes open) At the long, tedious Prayers of the nonconformists. And this indeed is that, which makes and denominates our Liturgy truly and properly a Book of Common prayer. For, I think, I may truly avouch (how strange soever it may seem At First) that there is no such thing as Common, or Joint-prayer, anywhere among the principal Dissenters from the Church of England: For, in the Romish Communion, the Priest Says over the appointed Prayers only to himself,
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And then, for the Nonconformists; their Prayers being all extempore, it is (as we have shewn before) hardly possible for any, and utterly impossible for all, to joyn in them:
And then, for the nonconformists; their Prayers being all extempore, it is (as we have shown before) hardly possible for any, and utterly impossible for all, to join in them:
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nor can it be imagined, that all Capacities should presently and immediately understand what they hear, when, possibly, Holder-forth himself understands not what he says. From all which we may venture to conclude, That, that excellent thing, Common-prayer, which is the joynt Address of an whole Congregation, with united Voice,
nor can it be imagined, that all Capacities should presently and immediately understand what they hear, when, possibly, Holderforth himself understands not what he Says. From all which we may venture to conclude, That, that excellent thing, Common prayer, which is the joint Address of an Whole Congregation, with united Voice,
for near an hour together, with great variety of Offices, sutable to all the Needs of the Congregation, been praying for all, that can possibly be fit for Christians to pray for? Nothing certainly can be more irrational.
for near an hour together, with great variety of Offices, suitable to all the Needs of the Congregation, been praying for all, that can possibly be fit for Christians to pray for? Nothing Certainly can be more irrational.
For which Cause, amongst many more, that old sober Form of Bidding Prayer, which, both against Law and Reason, has been justled out of the Church by this Upstart, Puritanical Encroachment, ought, with great Reason, to be restored by Authority;
For which Cause, among many more, that old Sobrium From of Bidding Prayer, which, both against Law and Reason, has been justled out of the Church by this Upstart, Puritanical Encroachment, ought, with great Reason, to be restored by authority;
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and both the use and Users of it, by a strict and solemn Reinforcement of the Canon upon all, without exception, be rescued from that unjust Scorn of the Factious and Ignorant, which the Tyranny of the contrary, usurping Custom, will otherwise expose them to.
and both the use and Users of it, by a strict and solemn Reinforcement of the Canon upon all, without exception, be rescued from that unjust Scorn of the Factious and Ignorant, which the Tyranny of the contrary, usurping Custom, will otherwise expose them to.
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But, on the contrary, are not all their Prayers exactly after the Heathenish and Pharisaical Copy? always notable for those two Things, Length and Tautology? Two whole Hours for one Prayer, at a Fast, used to be reckoned but a moderate Dose;
But, on the contrary, Are not all their Prayers exactly After the Heathenish and Pharisaical Copy? always notable for those two Things, Length and Tautology? Two Whole Hours for one Prayer, At a Fast, used to be reckoned but a moderate Dose;
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Add to this, the Incoherence and Confusion, the endless Repetitions, and the unsufferable Nonsense, that never failed to hold out, even with their utmost Prolixity;
Add to this, the Incoherence and Confusion, the endless Repetitions, and the unsufferable Nonsense, that never failed to hold out, even with their utmost Prolixity;
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so that in all their long Fasts, from first to last, from seven in the Morning, to seven in the Evening, (which was their measure) the Pulpit was always the emptiest Thing in the Church:
so that in all their long Fasts, from First to last, from seven in the Morning, to seven in the Evening, (which was their measure) the Pulpit was always the emptiest Thing in the Church:
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and their Arms stretched out, in Yawning posture, a Man that should hear any of them pray, might, by a very pardonable Error, be induced to think, that he was all the time hearing one talking in his sleep: besides the strange Vertue, which their Prayers had to procure sleep in others too.
and their Arms stretched out, in Yawning posture, a Man that should hear any of them pray, might, by a very pardonable Error, be induced to think, that he was all the time hearing one talking in his sleep: beside the strange Virtue, which their Prayers had to procure sleep in Others too.
So that he who should be present at all their long Cant, would shew a greater Ability in Watching, than ever they could pretend to in Praying, if he could forbear sleeping, having so strong a Provocation to it,
So that he who should be present At all their long Cant, would show a greater Ability in Watching, than ever they could pretend to in Praying, if he could forbear sleeping, having so strong a Provocation to it,
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I should not have thus troubled either you, or my self, by raking into the Dirt and Dunghill of these men's Devotions, upon the account of any thing, either done or said by them in the late times of Confusion;
I should not have thus troubled either you, or my self, by raking into the Dirt and Dunghill of these men's Devotions, upon the account of any thing, either done or said by them in the late times of Confusion;
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and ridiculous way of addressing to God, even upon the most solemn Occasions, is that intolerably rude and unprovoked Insolence and Scurrility, with which they are every day reproaching and scoffing at our Liturgy,
and ridiculous Way of addressing to God, even upon the most solemn Occasions, is that intolerably rude and unprovoked Insolence and Scurrility, with which they Are every day reproaching and scoffing At our Liturgy,
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and the Users of it, and thereby alienating the Minds of the People from it, to such a degree, that many Thousands are drawn by them into a fatal Schism;
and the Users of it, and thereby alienating the Minds of the People from it, to such a degree, that many Thousands Are drawn by them into a fatal Schism;
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In the mean time, for our selves of the Church of England, who, without pretending to any New Lights, think it equally a Duty and Commendation to be Wise, and to be Devout only to Sobriety, and who judge it no dishonour to God himself, to be Worshipped according to Law and Rule.
In the mean time, for our selves of the Church of England, who, without pretending to any New Lights, think it equally a Duty and Commendation to be Wise, and to be Devout only to Sobriety, and who judge it no dishonour to God himself, to be Worshipped according to Law and Rule.
The First SERMON PREACHED Upon Romans I. 32. ROM. I. 32. Who knowing the judgment of God, (that they which commit such things are worthy of Death) not onely doe the same,
The First SERMON PREACHED Upon Romans I. 32. ROM. I. 32. Who knowing the judgement of God, (that they which commit such things Are worthy of Death) not only do the same,
but have pleasure in them, that doe them. FRom the beginning of the 18th. Verse, to the end of the 31st. (the Verse immediately going before the Text ) we have a Catalogue of the blackest Sins, that humane Nature, in its highest Depravation, is capable of committing;
but have pleasure in them, that do them. FRom the beginning of the 18th. Verse, to the end of the 31st. (the Verse immediately going before the Text) we have a Catalogue of the Blackest Sins, that humane Nature, in its highest Depravation, is capable of committing;
that is, of all the Baseness and Villainy, that both the Corruption of Nature, and the Instigation of the Devil, could for so many Ages, by all the Arts and Opportunities, all the Motives and Incentives of Sinning bring the Sons of Men to.
that is, of all the Baseness and Villainy, that both the Corruption of Nature, and the Instigation of the devil, could for so many Ages, by all the Arts and Opportunities, all the Motives and Incentives of Sinning bring the Sons of Men to.
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For as much, as these terms, not only doe the same, but also take pleasure, &c. import Aggravation, as well as Distinction; and are properly an Advance à minore ad majus, a progress to a further degree.
For as much, as these terms, not only do the same, but also take pleasure, etc. import Aggravation, as well as Distinction; and Are properly an Advance à Lesser ad Majus, a progress to a further degree.
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And this, indeed, is the farthest that humane Pravity can reach, the highest point of Villainy, that the debauched Powers of Man's Mind can ascend unto.
And this, indeed, is the farthest that humane Pravity can reach, the highest point of Villainy, that the debauched Powers of Man's Mind can ascend unto.
For, surely, that Sin, that exceeds Idolatry, monstrous, unnatural Lusts, Covetousness, Maliciousness, Envy, Murther, Deceit, Back-biting, Hatred of God, Spightfulness, Pride, Disobedience to Parents, Covenant-breaking, Want of Natural Affection, Implacableness, Unmercifulness, and the like:
For, surely, that since, that exceeds Idolatry, monstrous, unnatural Lustiest, Covetousness, Maliciousness, Envy, Murder, Deceit, Backbiting, Hatred of God, Spitefulness, Pride, Disobedience to Parents, Covenant-breaking, Want of Natural Affection, Implacableness, Unmercifulness, and the like:
II. I shall shew the Reasons, Why a Man's being disposed to doe so, comes to be attended with such an extraordinary Guilt: And, III. and Lastly, I shall declare what kind of Persons are to be reckoned under this Character.
II I shall show the Reasons, Why a Man's being disposed to do so, comes to be attended with such an extraordinary Gilded: And, III. and Lastly, I shall declare what kind of Persons Are to be reckoned under this Character.
Of each of which in their Order. And first for the I. Of these, What it is that brings a man, &c. In order to which, I shall premise these Four Considerations.
Of each of which in their Order. And First for the I. Of these, What it is that brings a man, etc. In order to which, I shall premise these Four Considerations.
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An Action agreeable to, or deviating from this great Rule. And this, no doubt, proceeds not only from the real Unsutableness, that every thing sinfull,
an Actium agreeable to, or deviating from this great Rule. And this, no doubt, proceeds not only from the real Unsuitableness, that every thing sinful,
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or dishonest, bears to the Nature of Man, but also from a secret, inward, fore-boding Fear, that some Evil or other will follow the doing of that, which a Man's own Conscience disallows him in.
or dishonest, bears to the Nature of Man, but also from a secret, inward, foreboding fear, that Some Evil or other will follow the doing of that, which a Man's own Conscience disallows him in.
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There being something within him, that presently gives Sentence against him for it: Which, no question, is the Voice of God himself, speaking in the Hearts of Men,
There being something within him, that presently gives Sentence against him for it: Which, no question, is the Voice of God himself, speaking in the Hearts of Men,
and lasting) the great important End that God designs it for, (which is no less than the Government of the Noblest part of the World, Mankind) sufficiently shews the Necessity of its being rooted deep in the Heart,
and lasting) the great important End that God designs it for, (which is no less than the Government of the Noblest part of the World, Mankind) sufficiently shows the Necessity of its being rooted deep in the Heart,
4. The fourth and last Thing to be considered, is, That, that which weakens, and directly tends to extinguish this Principle, (so far as 'tis capable of being extinguished) is an inferior, sensitive Principle, which receives its Gratifications from Objects clean contrary to the former;
4. The fourth and last Thing to be considered, is, That, that which weakens, and directly tends to extinguish this Principle, (so Far as it's capable of being extinguished) is an inferior, sensitive Principle, which receives its Gratifications from Objects clean contrary to the former;
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and, which affect a Man, in the state of this present life, much more warmly and vividly than those, which affect only his Nobler part, his Mind. So that there being a Contrariety between those things, that Conscience enclines to,
and, which affect a Man, in the state of this present life, much more warmly and vividly than those, which affect only his Nobler part, his Mind. So that there being a Contrariety between those things, that Conscience inclines to,
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and since the more quick and affecting pleasure still arises from these latter, it follows, that the Gratifications of these are more powerfull to Command the Principles of Action,
and since the more quick and affecting pleasure still arises from these latter, it follows, that the Gratifications of these Are more powerful to Command the Principles of Actium,
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yet the Remorse, and inward Regrets of the Soul, upon the Commission of it, infinitely over-balance those faint and transient Gratifications it affords the Senses.
yet the Remorse, and inward Regrets of the Soul, upon the Commission of it, infinitely overbalance those faint and Transient Gratifications it affords the Senses.
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And, as long as these inward rejolts and recoilings of the Mind continue, (which they will certainly doe for a considerable part of a Man's life) the Sinner will find his Accounts of Pleasure very poor and short;
And, as long as these inward rejolts and recoilings of the Mind continue, (which they will Certainly do for a considerable part of a Man's life) the Sinner will find his Accounts of Pleasure very poor and short;
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The Reason is, Because the chief Motive (as we have observed) that induces a Man to Sin, which is the Gratification of his sensitive Part, by a sinfull Act, cannot be had from the Sins of another Man;
The Reason is, Because the chief Motive (as we have observed) that induces a Man to since, which is the Gratification of his sensitive Part, by a sinful Act, cannot be had from the Sins of Another Man;
For, certainly another man's Intemperance cannot affect my Sensuality, any more, than the Meat and Drink, that I take into my Mouth, can please his Palate:
For, Certainly Another Man's Intemperance cannot affect my Sensuality, any more, than the Meat and Drink, that I take into my Mouth, can please his Palate:
We will enquire into the Cause of this vile and preter-natural Temper of Mind, that should make a Man please himself with that, which can no ways reach or affect those Faculties,
We will inquire into the Cause of this vile and preternatural Temper of Mind, that should make a Man please himself with that, which can no ways reach or affect those Faculties,
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which must therefore imply, that they doe them. It is Conversation, and Acquaintance, that must give delight in Things and Actions, as well as in Persons.
which must Therefore imply, that they do them. It is Conversation, and Acquaintance, that must give delight in Things and Actions, as well as in Persons.
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It being hardly imaginable, that one should be delighted with a Sin at second hand, till he has known it at the first. Delight is the Natural Result of Practice, and Experiment;
It being hardly imaginable, that one should be delighted with a since At second hand, till he has known it At the First. Delight is the Natural Result of Practice, and Experiment;
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They are therefore their delight, because they were heretofore their Imployment; and they love to see such things, because they onec loved to doe them.
They Are Therefore their delight, Because they were heretofore their Employment; and they love to see such things, Because they onec loved to do them.
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Nor can any Chast person (be his other failings what they will) reflect with any pleasure or delight, upon the filthy, unclean Conversation of another,
Nor can any Chaste person (be his other failings what they will) reflect with any pleasure or delight, upon the filthy, unclean Conversation of Another,
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It is possible indeed, that a sober, or a chast Person, upon the Stock of Ill-will, Envy, or Spiritual Pride, (which is all the Religion that some have) may be glad to see the Intemperance,
It is possible indeed, that a Sobrium, or a chaste Person, upon the Stock of Ill-will, Envy, or Spiritual Pride, (which is all the Religion that Some have) may be glad to see the Intemperance,
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and consequently, may take it for a shrewd Indication, and Sign, whereby to judge of the Manners of those, who have sinned with too much Art and Caution, to suffer the Eye of the World to charge some Sins directly upon their Conversation.
and consequently, may take it for a shrewd Indication, and Signen, whereby to judge of the Manners of those, who have sinned with too much Art and Caution, to suffer the Eye of the World to charge Some Sins directly upon their Conversation.
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where the Persons charged with this wretched Disposition of Mind are said to have been such as knew the iudgment of God, that they, who committed such things, were worthy of Death.
where the Persons charged with this wretched Disposition of Mind Are said to have been such as knew the judgement of God, that they, who committed such things, were worthy of Death.
and win so complete a Victory over his Conscience, that all these Considerations shall be able to strike no Terror into his Mind, lay no Restraint upon his Lusts, no Controll upon his Appetites;
and win so complete a Victory over his Conscience, that all these Considerations shall be able to strike no Terror into his Mind, lay no Restraint upon his Lustiest, no Control upon his Appetites;
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The Truth is, if we impartially consider the Nature of these Sins against Conscience, we shall find them such strange Paradoxes, that a man must baulk all Common Principles,
The Truth is, if we impartially Consider the Nature of these Sins against Conscience, we shall find them such strange Paradoxes, that a man must balk all Common Principles,
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For that, which naturally moves a man to doe any thing, must be the Apprehension and Expectation of some good from the thing, which he is about to doe:
For that, which naturally moves a man to do any thing, must be the Apprehension and Expectation of Some good from the thing, which he is about to do:
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But now, for a man to doe a thing, while his Conscience, the best Light that he has to judge by, assures him, that he shall be infinitely, unsupportably miserable, if he does it;
But now, for a man to do a thing, while his Conscience, the best Light that he has to judge by, assures him, that he shall be infinitely, unsupportably miserable, if he does it;
And therefore, so far as one may judge, while a man acts against his Conscience, he acts by a Principle of direct Infidelity, and does not really believe that those things, that God has thus threatned, shall ever come to pass.
And Therefore, so Far as one may judge, while a man acts against his Conscience, he acts by a Principle of Direct Infidelity, and does not really believe that those things, that God has thus threatened, shall ever come to pass.
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For every Violation of Conscience proportionably wears off something of its Native Tenderness, which Tenderness being the Cause of that Anguish and Remorse that it feels, upon the Commission of Sin;
For every Violation of Conscience proportionably wears off something of its Native Tenderness, which Tenderness being the Cause of that Anguish and Remorse that it feels, upon the Commission of since;
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it follows, that when, by degrees, it comes to have worn off all this Tenderness, the Sinner will find no Trouble of Mind upon his doing the very wickedest, and worst of Actions;
it follows, that when, by Degrees, it comes to have worn off all this Tenderness, the Sinner will find no Trouble of Mind upon his doing the very wickedest, and worst of Actions;
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and his Commission of them against Conscience, must be also his Continuance in them. For, God forbid, that every single Commission of a Sin, though great for its Kind,
and his Commission of them against Conscience, must be also his Continuance in them. For, God forbid, that every single Commission of a since, though great for its Kind,
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both of them, no doubt, fully and clearly against the Dictates of their Conscience yet we do not find, that either of them was thereby brought to such an impious frame of Heart,
both of them, no doubt, Fully and clearly against the Dictates of their Conscience yet we do not find, that either of them was thereby brought to such an impious frame of Heart,
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And in respect of the Native Innocence of Childhood, no man, through Old Age, becomes twice a Child. The Vices of Old Age have in them the stiffness of it too.
And in respect of the Native Innocence of Childhood, no man, through Old Age, becomes twice a Child. The Vices of Old Age have in them the stiffness of it too.
Which Considerations, joyned with that of its Imbecillity, make it the proper Season for a super-annuated Sinner to enjoy the Delights of Sin in the Rebound;
Which Considerations, joined with that of its Imbecility, make it the proper Season for a superannuated Sinner to enjoy the Delights of since in the Rebound;
and read over by him, in the vitious Rants of the vigorous, youthfull Debauchees of the present time, whom (with an odd kind of Passion, mixed of Pleasure,
and read over by him, in the vicious Rants of the vigorous, youthful Debauchees of the present time, whom (with an odd kind of Passion, mixed of Pleasure,
For which, he finds no way so effectual, as to get Company in the same Sin. For Company, in any Action, gives both Credit to that, and Countenance to the Agent;
For which, he finds no Way so effectual, as to get Company in the same Sin. For Company, in any Actium, gives both Credit to that, and Countenance to the Agent;
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but the Concurrence of others is a Tacit Approbation of that, in which they concurr. Solitude is a kind of Nakedness, and the Result of that, we know, is Shame.
but the Concurrence of Others is a Tacit Approbation of that, in which they concur. Solitude is a kind of Nakedness, and the Result of that, we know, is Shame.
For, if after all, he must needs be seen, and took notice of, with all his Filth and Noisomeness about him, he promises himself however, that it will be some allay to his Reproach, to be but one of many, to march in a Troop,
For, if After all, he must needs be seen, and took notice of, with all his Filth and Noisomeness about him, he promises himself however, that it will be Some allay to his Reproach, to be but one of many, to march in a Troop,
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5. The fifth and last Cause (that I shall mention) inducing Men to take pleasure in the Sins of others, is a certain, peculiar, unaccountable Malignity, that is in some Natures and Dispositions.
5. The fifth and last Cause (that I shall mention) inducing Men to take pleasure in the Sins of Others, is a certain, peculiar, unaccountable Malignity, that is in Some Nature's and Dispositions.
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for, thanks be to God, the common, known Corruption of humane Nature, upon the bare stock of its Original Depravation, does not usually proceed so far.
for, thanks be to God, the Common, known Corruption of humane Nature, upon the bore stock of its Original Depravation, does not usually proceed so Far.
and, when he had so done, presently run him through, glorying, that he had thereby destroyed his Enemy, both Body and Soul. But more remarkably such, was that Monster of Diabolical Baseness here in England, who, some years since, in the Reign of King Charles the First, suffered Death for Crimes scarce ever heard of before;
and, when he had so done, presently run him through, glorying, that he had thereby destroyed his Enemy, both Body and Soul. But more remarkably such, was that Monster of Diabolical Baseness Here in England, who, Some Years since, in the Reign of King Charles the First, suffered Death for Crimes scarce ever herd of before;
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having frequently boasted, that as several Men had their several Pleasures and Recreations, so his peculiar Pleasure and Recreation was to destroy Souls, and accordingly to put men upon such Practices as he knew would assuredly doe it.
having frequently boasted, that as several Men had their several Pleasures and Recreations, so his peculiar Pleasure and Recreation was to destroy Souls, and accordingly to put men upon such Practices as he knew would assuredly do it.
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who, while there was another New Oath preparing, which they both supposed and hoped most of the Clergy would not take, in a most insulting manner gave out thereupon;
who, while there was Another New Oath preparing, which they both supposed and hoped most of the Clergy would not take, in a most insulting manner gave out thereupon;
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An Expression, so fraught with all the Spight and Poyson which the Devil himself could infuse into Words, that it ought to remain as a Monument of the Humanity, Charity and Christianity of this sort of men for ever.
an Expression, so fraught with all the Spite and Poison which the devil himself could infuse into Words, that it ought to remain as a Monument of the Humanity, Charity and Christianity of this sort of men for ever.
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Now such a Temper or Principle, as these, and the like Passages doe import, I call a peculiar Malignity of Nature; since it is evident, that neither the inveterate Love of Vice,
Now such a Temper or Principle, as these, and the like Passages do import, I call a peculiar Malignity of Nature; since it is evident, that neither the inveterate Love of Vice,
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nor yet the long Practice of it, and that even against the Reluctancies, and Light of Conscience, can of it self have this devilish effect upon the Mind,
nor yet the long Practice of it, and that even against the Reluctancies, and Light of Conscience, can of it self have this devilish Effect upon the Mind,
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Nay, it is certain, that some, who have been as corrupt in their Morals, as Vice could make them, have yet been infinitely solicitous, to have their Children soberly, vertuously, and piously brought up:
Nay, it is certain, that Some, who have been as corrupt in their Morals, as Vice could make them, have yet been infinitely solicitous, to have their Children soberly, virtuously, and piously brought up:
Which, by the way, is the most pregnant demonstration in the World, of that Self-condemning Sentence, that is perpetually sounding in every great Sinner's Breast;
Which, by the Way, is the most pregnant demonstration in the World, of that Self-condemning Sentence, that is perpetually sounding in every great Sinner's Breast;
or a Mother debauching her Daughter, as (God knows such Monsters have been seen within the four Seas) we must not charge this barely upon an high Predominance of Vice in these persons,
or a Mother debauching her Daughter, as (God knows such Monsters have been seen within the four Seas) we must not charge this barely upon an high Predominance of Vice in these Persons,
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Making even his own House a Stews, a Bordell, and a School of Lewdness, to instill the Rudiments of Vice into the unwary, flexible years of his poor Children, poisoning their tender minds with the irresistible, authentick Venom of his base Example;
Making even his own House a Stews, a Bordello, and a School of lewdness, to instill the Rudiments of Vice into the unwary, flexible Years of his poor Children, poisoning their tender minds with the irresistible, authentic Venom of his base Exampl;
so that all the Instruction they find within their Father's Walls, shall be only to be disciplined to an earlier Practice of Sin, to be catechised into all the Mysteries of Iniquity,
so that all the Instruction they find within their Father's Walls, shall be only to be disciplined to an earlier Practice of since, to be catechised into all the Mysteres of Iniquity,
And this some Parents call a teaching their Children to know the World, and to study Men: Thus leading them (as it were) by the hand, through all the Forms and Classes, all the Varieties and Modes of Villainy, till at length they make them ten times more the Children of the Devil, than of themselves. Now, I say,
And this Some Parents call a teaching their Children to know the World, and to study Men: Thus leading them (as it were) by the hand, through all the Forms and Classes, all the Varieties and Modes of Villainy, till At length they make them ten times more the Children of the devil, than of themselves. Now, I say,
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as so many portentous Animals, like the strange, unnatural Productions of Africa, and fit to be publickly shewn, were they not unfit to be seen. For certainly, where a Child finds his own Parents, his Perverters, he cannot be so properly said to be Born, as to be Damned into the World; and better were it for him by far to have been unborn, and unbegot, than to come to ask blessing of those whose Conversation breaths nothing but Contagion and a Curse. So impossible,
as so many portentous Animals, like the strange, unnatural Productions of Africa, and fit to be publicly shown, were they not unfit to be seen. For Certainly, where a Child finds his own Parents, his Perverters, he cannot be so properly said to be Born, as to be Damned into the World; and better were it for him by Far to have been unborn, and unbegotten, than to come to ask blessing of those whose Conversation breathes nothing but Contagion and a Curse. So impossible,
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And this is a most certain Truth, That the lesser the Temptation is, the greater is the Sin. For, in every Sin, by how much the more free the Will is in its Choice, by so much is the Act the more Sinfull.
And this is a most certain Truth, That the lesser the Temptation is, the greater is the Sin. For, in every since, by how much the more free the Will is in its Choice, by so much is the Act the more Sinful.
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But now, from whence springs this pleasure? Is it not from the gratification of some Desire founded in Nature? An irregular gratification it is indeed very often;
But now, from whence springs this pleasure? Is it not from the gratification of Some Desire founded in Nature? an irregular gratification it is indeed very often;
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So that the Summ of all is this, That the Naturalness of a Desire, is the Cause that the Satisfaction of it is Pleasure, and Pleasure importunes the Will;
So that the Sum of all is this, That the Naturalness of a Desire, is the Cause that the Satisfaction of it is Pleasure, and Pleasure importunes the Will;
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So that all these are founded in some Natural desire, and are therefore pleasurable, and upon that account tempt, solicite and entice the Will. In a word;
So that all these Are founded in Some Natural desire, and Are Therefore pleasurable, and upon that account tempt, solicit and entice the Will. In a word;
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there is hardly any one Vice or Sin of direct and personal Commission, but what is the Irregularity and Abuse of one of those two grand Natural Principles;
there is hardly any one Vice or since of Direct and personal Commission, but what is the Irregularity and Abuse of one of those two grand Natural Principles;
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or can be gratified by another man's personal pursuit of his own Vice? It is evident, that all the pleasure, that naturally can be received from a vicious Action, can immediately,
or can be gratified by Another Man's personal pursuit of his own Vice? It is evident, that all the pleasure, that naturally can be received from a vicious Actium, can immediately,
And therefore the delight, that a man takes from another's Sin, can be nothing else but a phantastical, preter-natural Complacency arising from that, which he has really no sense or feeling of.
And Therefore the delight, that a man Takes from another's since, can be nothing Else but a fantastical, preternatural Complacency arising from that, which he has really no sense or feeling of.
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For the Devil can neither Drink, nor Whore, nor play the Epicure, though he enjoys the Pleasures of all these at a second hand, and by malicious Approbation.
For the devil can neither Drink, nor Whore, nor play the Epicure, though he enjoys the Pleasures of all these At a second hand, and by malicious Approbation.
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and push him on, to their satisfaction, with such an impetuous fury, that, when we see a man over-born and run down by them, considering the frailty of humane Nature, we cannot but pity the Person, while we abhorr the Crime.
and push him on, to their satisfaction, with such an impetuous fury, that, when we see a man overborne and run down by them, considering the frailty of humane Nature, we cannot but pity the Person, while we abhor the Crime.
and secretly hug himself upon the Ruins of his Brother's Vertue, and the Dishonours of his Reason, can he plead the Instigation of any Appetite in Nature enclining him to this? And that would otherwise render him uneasie to himself, should he not thus triumph in another's folly and confusion? No, certainly;
and secretly hug himself upon the Ruins of his Brother's Virtue, and the Dishonours of his Reason, can he plead the Instigation of any Appetite in Nature inclining him to this? And that would otherwise render him uneasy to himself, should he not thus triumph in another's folly and confusion? No, Certainly;
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and another made infamous and noisome by his Sensuality, be so impudent, as to alledge for a reason of his so doing, That either all the enormous Draughts of the one, doe or can leave the least Relish upon the Tip of his Tongue;
and Another made infamous and noisome by his Sensuality, be so impudent, as to allege for a reason of his so doing, That either all the enormous Draughts of the one, do or can leave the least Relish upon the Tip of his Tongue;
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And if so, what can we then assign for the Cause of this monstrous Disposition? Why, all that can be said in this case, is, that Nature proceeds by quite another method;
And if so, what can we then assign for the Cause of this monstrous Disposition? Why, all that can be said in this case, is, that Nature proceeds by quite Another method;
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2. A second Reason why a man's taking pleasure in the Sins of others, comes to be attended with such an extraordinary Guilt, is from the boundless, unlimited Nature of this way of Sinning.
2. A second Reason why a Man's taking pleasure in the Sins of Others, comes to be attended with such an extraordinary Gilded, is from the boundless, unlimited Nature of this Way of Sinning.
no man can be so much a Swine, as to be always pouring in, but in the compass of some years he will drown his Health and his Strength in his own Belly;
no man can be so much a Swine, as to be always pouring in, but in the compass of Some Years he will drown his Health and his Strength in his own Belly;
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For, whatsoever Sin a man extremely loves, and would commit, if he had opportunity, and, in the mean time, pleases himself with the Speculation of the same,
For, whatsoever since a man extremely loves, and would commit, if he had opportunity, and, in the mean time, Pleases himself with the Speculation of the same,
Such an one, to be sure, it is, as makes a man not only (according to the Apostle's phrase) a Partaker of other men's Sins, but also a Deriver of the whole, entire Guilt of them to himself;
Such an one, to be sure, it is, as makes a man not only (according to the Apostle's phrase) a Partaker of other men's Sins, but also a Deriver of the Whole, entire Gilded of them to himself;
So that a man shall out of all the various, and even numberless kinds of Villainy, acted by all the People and Nations round about him (as it were) extract one mighty, Comprehensive guilt, and adopt it to himself;
So that a man shall out of all the various, and even numberless Kinds of Villainy, acted by all the People and nations round about him (as it were) extract one mighty, Comprehensive guilt, and adopt it to himself;
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3. The third and last Reason that I shall assign, of the extraordinary Guilt, attending a man's being disposed to take pleasure in other men's Sins, shall be taken from the Soul's preparation,
3. The third and last Reason that I shall assign, of the extraordinary Gilded, attending a Man's being disposed to take pleasure in other men's Sins, shall be taken from the Soul's preparation,
It is a Collection of the Guilt of a long and numerous Train of Villainies, the Compendium and Summ-Total of several particular Impieties, all united and cast up into one.
It is a Collection of the Gilded of a long and numerous Train of Villainies, the Compendium and Summ-Total of several particular Impieties, all united and cast up into one.
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It is (as it were) the very Quintessence, and Sublimation of Vice, by which (as in the Spirit of Liquors) the Malignity of many Actions is contracted into a little compass,
It is (as it were) the very Quintessence, and Sublimation of Vice, by which (as in the Spirit of Liquors) the Malignity of many Actions is contracted into a little compass,
The Second SERMON PREACHED Upon Romans I. 32. ROM. I. 32. Who knowing the judgment of God, (that they which commit such things are worthy of Death) not onely doe the same,
The Second SERMON PREACHED Upon Romans I. 32. ROM. I. 32. Who knowing the judgement of God, (that they which commit such things Are worthy of Death) not only do the same,
It being absurd and incredible, that any one should venture to damn himself hereafter, for that, which does not some way or other gratifie and please him here.
It being absurd and incredible, that any one should venture to damn himself hereafter, for that, which does not Some Way or other gratify and please him Here.
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And we find, the great Sin of the Pharisees was, that they promoted and abetted the Sins of other Men, taught the Devil's Doctrine out of Moses 's Chair,
And we find, the great since of the Pharisees was, that they promoted and abetted the Sins of other Men, taught the Devil's Doctrine out of Moses is Chair,
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To instance in one very gross one, instead of many, take the Doctrine of those, commonly called Antinomians, who assert positively, That Believers, or Persons regenerate, and within the Covenant of Grace, cannot Sin. Upon which account, no wonder,
To instance in one very gross one, instead of many, take the Doctrine of those, commonly called Antinomians, who assert positively, That Believers, or Persons regenerate, and within the Covenant of Grace, cannot Sin. Upon which account, no wonder,
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if some very liberally assume to themselves the Condition and Character of Believers; for then they know, that other mighty Privilege belongs to them of course.
if Some very liberally assume to themselves the Condition and Character of Believers; for then they know, that other mighty Privilege belongs to them of course.
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Now, though all these Acts are frequent and usual with such persons, yet they are sure (as they order the matter) never to be guilty of the Sin. And the Reason is,
Now, though all these Acts Are frequent and usual with such Persons, yet they Are sure (as they order the matter) never to be guilty of the Sin. And the Reason is,
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But Believers, and the Godly, though they doe the very same things, yet they so much out-wit the Devil, in the doing of them, that they never commit the same Sins.
But Believers, and the Godly, though they do the very same things, yet they so much outwit the devil, in the doing of them, that they never commit the same Sins.
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How they come to get from under that common Obligation that lies so hard and heavy upon all the rest of the World? They will tell you, it is from this, That Believers, instead of the Law, have the Spirit actually dwelling in them, and by an admirable kind of invisible Clock-work moving them, just as a Spring does a Watch;
How they come to get from under that Common Obligation that lies so hard and heavy upon all the rest of the World? They will tell you, it is from this, That Believers, instead of the Law, have the Spirit actually Dwelling in them, and by an admirable kind of invisible Clockwork moving them, just as a Spring does a Watch;
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So that the Spirit, we see, is to be their sole Director without, and very often contrary to the written Law. An excellent Contrivance, doubtless, to authorize and sanctifie the blackest,
So that the Spirit, we see, is to be their sole Director without, and very often contrary to the written Law. an excellent Contrivance, doubtless, to authorise and sanctify the Blackest,
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and most flagitious Actions, that can proceed from Man. For, since the Motions of the Spirit (which they so confidently suppose themselves to have) cannot so much as in things Good and Lawfull, by any certain Diagnostick, be distinguished from the Motions of a Man's own Heart, they very easily make a step further,
and most flagitious Actions, that can proceed from Man. For, since the Motions of the Spirit (which they so confidently suppose themselves to have) cannot so much as in things Good and Lawful, by any certain Diagnostic, be distinguished from the Motions of a Man's own Heart, they very Easily make a step further,
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and makes it absolutely pure, and unblameable, or rather perfect and meritorious. So that, let a Man have but Impudence, and Wickedness enough to Libel his Maker,
and makes it absolutely pure, and unblameable, or rather perfect and meritorious. So that, let a Man have but Impudence, and Wickedness enough to Libel his Maker,
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and to entitle the Spirit of God to all that he does, or desires, Sur-naming his own Inclinations and Appetites (though never so irregular and impure) the Holy Ghost; and you may, upon very sure grounds, turn him loose,
and to entitle the Spirit of God to all that he does, or Desires, Surnaming his own Inclinations and Appetites (though never so irregular and impure) the Holy Ghost; and you may, upon very sure grounds, turn him lose,
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And thus much for the first sort of Doctrines, which once believed, like the Floud-gates of Hell pulled up, lets in a Deluge and Inundation of all Sin and Vice upon the Lives of Men.
And thus much for the First sort of Doctrines, which once believed, like the Floodgates of Hell pulled up, lets in a Deluge and Inundation of all since and Vice upon the Lives of Men.
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2. The other sort of Doctrines, tending to engage such as believe them in a sinfull Course, are such as represent many Sins, much less as to their Kind or Degree, than indeed they are.
2. The other sort of Doctrines, tending to engage such as believe them in a sinful Course, Are such as represent many Sins, much less as to their Kind or Degree, than indeed they Are.
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indeed, as vast as between Inadvertency, and Deliberation, between Surprize and Set-purpose: And that Persons truly regenerate have sinn'd this latter way,
indeed, as vast as between Inadvertency, and Deliberation, between Surprise and Set-purpose: And that Persons truly regenerate have sinned this latter Way,
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if such are Infirmities, it will be hard to assign what are Presumptions. And what a Sin-encouraging Doctrine that is, that avouches them for such, is sufficiently manifest from hence, That, although every Sin of Infirmity, in its own Nature,
if such Are Infirmities, it will be hard to assign what Are Presumptions. And what a Sin-encouraging Doctrine that is, that avouches them for such, is sufficiently manifest from hence, That, although every since of Infirmity, in its own Nature,
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yet it is certain from the Gospel, that no man shall actually suffer Eternal Death barely for Sins of Infirmity. Which being so, perswade but a man that a Regenerate person may Cheat and Lye, Steal, Murther and Rebel, by way of Infirmity, and at the same time, you perswade him also, that he may doe all this without any danger of Damnation.
yet it is certain from the Gospel, that no man shall actually suffer Eternal Death barely for Sins of Infirmity. Which being so, persuade but a man that a Regenerate person may Cheat and Lie, Steal, Murder and Rebel, by Way of Infirmity, and At the same time, you persuade him also, that he may do all this without any danger of Damnation.
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And then, since these are oftentimes such desirable Privileges to Flesh and Bloud; and since withall, every Man by Nature is so very prone to think the best of himself, and of his own Condition;
And then, since these Are oftentimes such desirable Privileges to Flesh and Blood; and since withal, every Man by Nature is so very prove to think the best of himself, and of his own Condition;
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Now this being such a direct Manuduction to all kind of Sin, by abusing the Conscience with under-valuing Perswasions, concerning the Malignity and Guilt even of the foulest;
Now this being such a Direct Manuduction to all kind of since, by abusing the Conscience with undervaluing Persuasions, Concerning the Malignity and Gilded even of the Foulest;
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But the Particulars, into which these Generals diffuse themselves, you may look for, and find in those well-furnished Magazines and Store-houses of all Immorality and Baseness, the Books and Writings of some Modern Casuists;
But the Particulars, into which these Generals diffuse themselves, you may look for, and find in those well-furnished Magazines and Storehouses of all Immorality and Baseness, the Books and Writings of Some Modern Casuists;
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who, like the Devil's Amanuenses, and Secretaries to the Prince of Darkness, have published to the World, such Notions and Intrigues of Sin, out of his Cabinet,
who, like the Devil's Amanuenses, and Secretary's to the Prince of Darkness, have published to the World, such Notions and Intrigues of since, out of his Cabinet,
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and to make the very Law and Rule of Action so pliable and bending, that it shall be impossible to be broke. So that he, who goes to Hell, must pass through a narrower Gate than that, which the Gospel says, leads to Heaven. For that, we are told, is only strait, but this is absolutely shut; and so shut, that Sin cannot pass it,
and to make the very Law and Rule of Actium so pliable and bending, that it shall be impossible to be broke. So that he, who Goes to Hell, must pass through a narrower Gate than that, which the Gospel Says, leads to Heaven. For that, we Are told, is only strait, but this is absolutely shut; and so shut, that since cannot pass it,
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So insufferably have these Impostors poysoned the Fountains of Morality, perverted and embased the very Standard and distinguishing Rule of Good and Evil. So that all their Books and Writings are but Debauchery upon Record,
So insufferably have these Impostors poisoned the Fountains of Morality, perverted and embased the very Standard and distinguishing Rule of Good and Evil. So that all their Books and Writings Are but Debauchery upon Record,
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For, here it is manured with Art and Argument, sheltred with Fallacy and Distinction, and thereby enabled both to annoy others, and to defend it self.
For, Here it is manured with Art and Argument, sheltered with Fallacy and Distinction, and thereby enabled both to annoy Others, and to defend it self.
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And that either by formal Persuasion, Importunity, or Desire, as we find the Harlot described, enticing the Young man, in Prov. 7. from ver. 13. to 22. Or else by administring Objects and Occasions fit to enflame and draw forth a man's corrupt Affections;
And that either by formal Persuasion, Importunity, or Desire, as we find the Harlot described, enticing the Young man, in Curae 7. from for. 13. to 22. Or Else by administering Objects and Occasions fit to inflame and draw forth a Man's corrupt Affections;
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thus heating one man's Blood, in order to the shedding of another's. Such also, as the provoking of a lustfull, incontinent Person, by filthy Discourse, wanton Books,
thus heating one Man's Blood, in order to the shedding of another's. Such also, as the provoking of a lustful, incontinent Person, by filthy Discourse, wanton Books,
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So that if any inexperienced, young Novice, happens into the fatal Neighbourhood of such Pests, presently they are upon him, plying his full Purse and his empty Pate with Addresses sutable to his Vanity;
So that if any inexperienced, young Novice, happens into the fatal Neighbourhood of such Pests, presently they Are upon him, plying his full Purse and his empty Pate with Addresses suitable to his Vanity;
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telling him, What pity it is, that one so accomplish'd for Parts and Person, should smother himself in the Country, where he can learn nothing of Gallantry, or Behaviour;
telling him, What pity it is, that one so accomplished for Parts and Person, should smother himself in the Country, where he can Learn nothing of Gallantry, or Behaviour;
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But must at length, poor Man! dye dully of Old age at home; when here he might so fashionably and gentilely, long before that time, have been Duell'd, or Flux'd into another World.
But must At length, poor Man! die dully of Old age At home; when Here he might so fashionably and gently, long before that time, have been Dueled, or Fluxed into Another World.
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and whether for such a poor, deluded Wretch, instead of growing Rusty in the Country, (as some call it) to be thus brought by a Company of Indigent, Debauched, Soul-and-Body-destroying Harpies, to lose his Estate, Family,
and whither for such a poor, deluded Wretch, instead of growing Rusty in the Country, (as Some call it) to be thus brought by a Company of Indigent, Debauched, Soul-and-Body-destroying Harpies, to loose his Estate, Family,
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who contrive, study, and beat their Brains how to draw in some poor, innocent, unguarded Heir into their Hellish Net, learning his Humour, prying into his Circumstances, and observing his Weak side;
who contrive, study, and beatrice their Brains how to draw in Some poor, innocent, unguarded Heir into their Hellish Net, learning his Humour, prying into his circumstances, and observing his Weak side;
It is clear therefore, that where a Man can like and love the Conversation of lewd, debauched Persons, amidst all the Natural Grounds and Motives of Loathing and Dislike;
It is clear Therefore, that where a Man can like and love the Conversation of lewd, debauched Persons, amid all the Natural Grounds and Motives of Loathing and Dislike;
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4 ly. and Lastly, Such as encourage, countenance, and support Men in their Sins, are to be reckoned in the Number of those, who take pleasure in other men's Sins.
4 lie. and Lastly, Such as encourage, countenance, and support Men in their Sins, Are to be reckoned in the Number of those, who take pleasure in other men's Sins.
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Such as are calling Faction, and a spitting in their Prince's face, Petitioning; Fanaticism, and Schism, True Protestantism; Sacrilege and Rapine, Thorough Reformation, and the like.
Such as Are calling Faction, and a spitting in their Prince's face, Petitioning; Fanaticism, and Schism, True Protestantism; Sacrilege and Rapine, through Reformation, and the like.
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As, on the contrary, branding Conformity to the Rules, and Rites of the best Church in the World, with the false and odious Name of Formality; and traducing all Religious, Conscientious Observers of them,
As, on the contrary, branding Conformity to the Rules, and Rites of the best Church in the World, with the false and odious Name of Formality; and traducing all Religious, Conscientious Observers of them,
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as Mungrel Protestants, and Papists in Masquerade. And indeed, many are, and have been, called Papists of late years, whom those very persons, who call them so, know to be far from being so.
as Mongrel Protestants, and Papists in Masquerade. And indeed, many Are, and have been, called Papists of late Years, whom those very Persons, who call them so, know to be Far from being so.
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Though, I doubt not, (how much soever Knaves may abuse Fools with Words for a Time,) but there will come a Day, in which the most Active Papists will be found under the Puritan Mask;
Though, I doubt not, (how much soever Knaves may abuse Fools with Words for a Time,) but there will come a Day, in which the most Active Papists will be found under the Puritan Mask;
and the Papists themselves, as well as the Fanaticks, have been Managers of all those monstrous Out-cries against Popery, to the Ruine of those Protestants whom they most hate, and whom alone they fear.
and the Papists themselves, as well as the Fanatics, have been Managers of all those monstrous Outcries against Popery, to the Ruin of those Protestants whom they most hate, and whom alone they Fear.
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It being no unheard of Trick for a Thief, when he is closely pursued, to cry out, Stop the Thief, and thereby diverting the suspicion from himself, to get clear away.
It being no unheard of Trick for a Thief, when he is closely pursued, to cry out, Stop the Thief, and thereby diverting the suspicion from himself, to get clear away.
It is reported of Caesar, that passing through a certain Town, and seeing all the Women of it standing at their Doors with Monkeys in their Arms, he asked,
It is reported of Caesar, that passing through a certain Town, and seeing all the Women of it standing At their Doors with Monkeys in their Arms, he asked,
And thus I have finished the Third and Last General thing proposed, for the handling of the Words, which was, To shew the several Sorts, or Kinds of Men, which fall under the Charge and Character of taking pleasure in other Men's Sins.
And thus I have finished the Third and Last General thing proposed, for the handling of the Words, which was, To show the several Sorts, or Kinds of Men, which fallen under the Charge and Character of taking pleasure in other Men's Sins.
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And first for the Malignity of such a disposition of Mind, as induces a Man to delight in other men's Sins, with reference to the Effects of it upon particular Persons. As,
And First for the Malignity of such a disposition of Mind, as induces a Man to delight in other men's Sins, with Referente to the Effects of it upon particular Persons. As,
The first, and most genuine Principles of Reason are certainly averse to it, and find a secret Grief and Remorse from every invasion, that Sin makes upon a man's Innocence;
The First, and most genuine Principles of Reason Are Certainly averse to it, and find a secret Grief and Remorse from every invasion, that since makes upon a Man's Innocence;
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For the first step to Repentance is a man's dislike of his Sin ▪ And how can we expect that a man should conceive any through dislike of that, which has took such an absolute possession of his Heart and Affections, that he likes and loves it, not only in his own Practice,
For the First step to Repentance is a Man's dislike of his since ▪ And how can we expect that a man should conceive any through dislike of that, which has took such an absolute possession of his Heart and Affections, that he likes and loves it, not only in his own Practice,
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and from thence produce a Sorrow for it, and at length cause a Relinquishment of it, That, I say, (we have already shewn) is took away by a customary, repeated Course of Sinning against Conscience:
and from thence produce a Sorrow for it, and At length cause a Relinquishment of it, That, I say, (we have already shown) is took away by a customary, repeated Course of Sinning against Conscience:
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So that the very first Foundation of Vertue, which is the Natural Power of distinguishing between the Moral Good and Evil of any Action, is, in effect, pluckt up and destroyed,
So that the very First Foundation of Virtue, which is the Natural Power of distinguishing between the Moral Good and Evil of any Actium, is, in Effect, plucked up and destroyed,
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3 ly. A third Effect of this Disposition of Mind, (which also naturally follows from the former) is, that the longer a man lives, the wickeder he grows,
3 lie. A third Effect of this Disposition of Mind, (which also naturally follows from the former) is, that the longer a man lives, the wickeder he grows,
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So that all his Diversion at his Beloved Capreae, was to be a Spectator of the Devil's Actors, representing the worst of Vices upon that Infamous Stage.
So that all his Diversion At his beloved Capreae, was to be a Spectator of the Devil's Actors, representing the worst of Vices upon that Infamous Stage.
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And therefore let not Men flatter themselves, (as, no doubt, some doe,) that though they find it difficult at present to combat and stand out against an ill Practice,
And Therefore let not Men flatter themselves, (as, no doubt, Some do,) that though they find it difficult At present to combat and stand out against an ill Practice,
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Generally they will see, that such leave not their Vice, but their Vice leaves them; or rather retreats from their Practices, and retires into their Fancy;
Generally they will see, that such leave not their Vice, but their Vice leaves them; or rather retreats from their Practices, and retires into their Fancy;
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And it will be found a Work of no small difficulty to dispossess and throw out a Vice from that Heart, where long Possession begins to plead Prescription.
And it will be found a Work of no small difficulty to dispossess and throw out a Vice from that Heart, where long Possession begins to plead Prescription.
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2 ly. The Other Inference shall be with ference to Communities, or Bodies of Men; and so such a Disposition has a most direct and efficacious Influence to propagate, multiply, and spread the Practice of any Sin, till it becomes General, and National.
2 lie. The Other Inference shall be with ference to Communities, or Bodies of Men; and so such a Disposition has a most Direct and efficacious Influence to propagate, multiply, and spread the Practice of any since, till it becomes General, and National.
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Now from these Three things put together, it is not only easie, but necessary to inferr, That since the Generality of Men are wholly acted by their present Interest,
Now from these Three things put together, it is not only easy, but necessary to infer, That since the Generality of Men Are wholly acted by their present Interest,
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if they find those, who can best serve them in this their Interest, most likely also to be gained over so to doe by the sinfull and vile Practices of those who address to them;
if they find those, who can best serve them in this their Interest, most likely also to be gained over so to do by the sinful and vile Practices of those who address to them;
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no doubt, such Practices shall be pursued by such Persons, in order to the Compassing their desired Ends. Where Greatness takes no delight in Goodness, we may be sure, there shall be but little Goodness seen in the Lives of those, who have an Interest to serve by such an one's Greatness.
no doubt, such Practices shall be pursued by such Persons, in order to the Compassing their desired Ends. Where Greatness Takes no delight in goodness, we may be sure, there shall be but little goodness seen in the Lives of those, who have an Interest to serve by such an one's Greatness.
For, take any Illustrious, potent Sinner, whose Power is wholly employ'd to serve his Pleasure, and whose chief Pleasure is to see others as bad and wicked as himself;
For, take any Illustrious, potent Sinner, whose Power is wholly employed to serve his Pleasure, and whose chief Pleasure is to see Others as bad and wicked as himself;
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so they have took some steps higher in the same from this, That the Follies and Extravagances of the Young, too frequently carry with them the Suffrage and Approbation of the Old. For Age, which naturally and unavoidably is but one Remove from Death,
so they have took Some steps higher in the same from this, That the Follies and Extravagances of the Young, too frequently carry with them the Suffrage and Approbation of the Old. For Age, which naturally and avoidable is but one Remove from Death,
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but that they equal, if not surpass them in the Vanity of their Desires. So that those who by the Majesty and (as I may so say) the Prerogative of their Age, should even frown Youth into Sobriety,
but that they equal, if not surpass them in the Vanity of their Desires. So that those who by the Majesty and (as I may so say) the Prerogative of their Age, should even frown Youth into Sobriety,
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This they have endeavoured, and thus much they have effected, That Men now see, that Vice makes them acceptable to those, who are able to make them considerable.
This they have endeavoured, and thus much they have effected, That Men now see, that Vice makes them acceptable to those, who Are able to make them considerable.
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and sets Barrs and Doors to it, beyond which the proudest of its Waves cannot pass, shall, in his infinite Compassion to us, doe the same to that Ocean of Vice, which now swells, and roars, and lifts up it self above all Banks and Bounds of humane Laws;
and sets Barrs and Doors to it, beyond which the proudest of its Waves cannot pass, shall, in his infinite Compassion to us, do the same to that Ocean of Vice, which now Swells, and roars, and lifts up it self above all Banks and Bounds of humane Laws;
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IN A SERMON PREACHED On ROMANS I. 20. Before the UNIVERSITY AT Christ-Church, Oxon, On Novemb. 2. 1690. ROM. I. 20. latter Part. — So that they are without excuse.
IN A SERMON PREACHED On ROMAN I. 20. Before the UNIVERSITY AT Christ church, Oxford, On November 2. 1690. ROM. I. 20. latter Part. — So that they Are without excuse.
THis excellent Epistle, though, in the Front of it, it bears a Particular Inscription, yet, in the Drift and Purpose of it, is Universal; as designing to convince all Mankind (whom it supposes in pursuit of True Happiness) of the Necessity of seeking for it in the Gospel,
THis excellent Epistle, though, in the Front of it, it bears a Particular Inscription, yet, in the Drift and Purpose of it, is Universal; as designing to convince all Mankind (whom it supposes in pursuit of True Happiness) of the Necessity of seeking for it in the Gospel,
and compared the Super-structure with the Foundation, their Practice with their Knowledge, he finds them so far from arriving at the Happiness, which they aspired to by this means, that upon a full survey of the whole matter, the Result of all comes to this sad,
and compared the Superstructure with the Foundation, their Practice with their Knowledge, he finds them so Far from arriving At the Happiness, which they aspired to by this means, that upon a full survey of the Whole matter, the Result of all comes to this sad,
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The Sin here followed with so severe a Iudgment, and so highly aggravated, and condemned by the Apostle, is, by the united Testimony of most Divines upon this place, the Sin of Idolatry: Which the Apostle affirms to consist in this;
The since Here followed with so severe a Judgement, and so highly aggravated, and condemned by the Apostle, is, by the united Testimony of most Divines upon this place, the since of Idolatry: Which the Apostle affirms to consist in this;
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Which General Charge he also draws forth into Particulars; As, That they changed his Glory into the Similitude and Images of Men, and Beasts, and Birds;
Which General Charge he also draws forth into Particulars; As, That they changed his Glory into the Similitude and Images of Men, and Beasts, and Birds;
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From whence, that I may represent to you, what Idolatry is, and wherein one sort of it (at least) does consist, you may observe, that the Persons, who are here charged with it, are positively affirmed to have known, and acknowledged the True God.
From whence, that I may represent to you, what Idolatry is, and wherein one sort of it (At least) does consist, you may observe, that the Persons, who Are Here charged with it, Are positively affirmed to have known, and acknowledged the True God.
For, can any one imagine, that Men of Reason, who had their Senses quick, and their Wits and Discourse entire, could take that Image, or Statue, which they fell down before, to be a God? Could they think that to be Infinite and Immense, the Ubiquity of which they could thrust into a corner of their Closet? Or, could they conceive that to be Eternal, which, a few days before, they had seen a Log,
For, can any one imagine, that Men of Reason, who had their Senses quick, and their Wits and Discourse entire, could take that Image, or Statue, which they fell down before, to be a God? Could they think that to be Infinite and Immense, the Ubiquity of which they could thrust into a corner of their Closet? Or, could they conceive that to be Eternal, which, a few days before, they had seen a Log,
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And, therefore it is clear, that their Idolatry consisted in something else, and the History of it would demonstrate so much, were it proper to turn a Sermon into an History.
And, Therefore it is clear, that their Idolatry consisted in something Else, and the History of it would demonstrate so much, were it proper to turn a Sermon into an History.
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For the Defence of which, there is no doubt, but they might have pleaded, and did plead for those Images, that they used them not as Objects, but only as Means, and Instruments of Divine Worship, not as what they worshipped, but as that, by which they directed their Worship to God.
For the Defence of which, there is no doubt, but they might have pleaded, and did plead for those Images, that they used them not as Objects, but only as Means, and Instruments of Divine Worship, not as what they worshipped, but as that, by which they directed their Worship to God.
But however you see, it requires a very distinguishing Head, and an even Hand, and no small Skill in directing the Intention, to carry a Prayer quite through to its Journey's end:
But however you see, it requires a very distinguishing Head, and an even Hand, and no small Skill in directing the Intention, to carry a Prayer quite through to its Journey's end:
Though, after all, the Mischief of it is, that the Distinction, which looks so fine in the Theory, generally miscarries in the Practice; especially where the Ignorant Vulgar are the Practicers, who are the worst in the World at distinguishing,
Though, After all, the Mischief of it is, that the Distinction, which looks so fine in the Theory, generally miscarries in the Practice; especially where the Ignorant vulgar Are the Practicers, who Are the worst in the World At distinguishing,
but withall, infinitely unhappy, if they cannot perform a Necessary Duty, without School-distinctions, nor beg their daily Bread without Metaphysicks. And thus much for the first Thing proposed; namely, the Sin here spoken against by the Apostle in the Text; which was Idolatry.
but withal, infinitely unhappy, if they cannot perform a Necessary Duty, without School distinctions, nor beg their daily Bred without Metaphysics. And thus much for the First Thing proposed; namely, the since Here spoken against by the Apostle in the Text; which was Idolatry.
2. The second is the Persons charged with this Sin. And they were not the Gnosticks, as some whimsically imagine, who can never meet with the Words NONLATINALPHABET,
2. The second is the Persons charged with this Sin. And they were not the Gnostics, as Some whimsically imagine, who can never meet with the Words,
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or NONLATINALPHABET, but presently the Gnosticks must be drawn in by Head and Shoulders; But the Persons here meant, were plainly and manifestly the Old Heathen Philosophers;
or, but presently the Gnostics must be drawn in by Head and Shoulders; But the Persons Here meant, were plainly and manifestly the Old Heathen Philosophers;
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And Pythagoras was the first, who abated of the Invidiousness of the Name, and from NONLATINALPHABET, brought it down to NONLATINALPHABET, from a Master, to a Lover of Wisdom, from a Professor, to a Candidate.
And Pythagoras was the First, who abated of the Invidiousness of the Name, and from, brought it down to, from a Master, to a Lover of Wisdom, from a Professor, to a Candidate.
These were the Men here intended by St. Paul; Men famous in their respective Ages; the great Favourites of Nature, and the Top, and Master-piece of Art;
These were the Men Here intended by Saint Paul; Men famous in their respective Ages; the great Favourites of Nature, and the Top, and Masterpiece of Art;
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as they were, to look into the little Intrigues of Matter and Motion, which a Man might Salvâ Suentiâ, or at least, Salvâ animâ ignorare, ) yet blunder'd,
as they were, to look into the little Intrigues of Matter and Motion, which a Man might Salvâ Suentiâ, or At least, Salvâ animâ ignorare,) yet blundered,
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and stumbl'd about their grand and principal Concern, the knowledge of their Duty to God, sinking into the meanest and most ridiculous Instances of Idolatry; even so far,
and stumbled about their grand and principal Concern, the knowledge of their Duty to God, sinking into the Meanest and most ridiculous Instances of Idolatry; even so Far,
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as to Worship the great God under the form of Beasts, and creeping things; to adore Eternity, and Immensity in a Brute, or a Plant, or some viler thing;
as to Worship the great God under the from of Beasts, and creeping things; to adore Eternity, and Immensity in a Brutus, or a Plant, or Some Viler thing;
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or a Distemper of the Body, but what they Worshipp'd. So that it could not be expected, that they should ever repent of those Sins, which they thought fit to Deifie, nor Mortifie those corrupt Affections, to which they ascribed a kind of Divinity, and Immortality. By all which, they fell into a greater Absurdity in Matter of Practice, than ever any one of them did, in Point of Opinion, (which yet certainly was very hard,) namely, That having confessed a God, and allowed him the Perfections of a God, to wit,
or a Distemper of the Body, but what they Worshipped. So that it could not be expected, that they should ever Repent of those Sins, which they Thought fit to Deify, nor Mortify those corrupt Affections, to which they ascribed a kind of Divinity, and Immortality. By all which, they fell into a greater Absurdity in Matter of Practice, than ever any one of them did, in Point of Opinion, (which yet Certainly was very hard,) namely, That having confessed a God, and allowed him the Perfections of a God, to wit,
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an Infinite Power, and an Eternal Godhead, they yet denied him the Worship of God: Thus reversing the Great Truths, they had subscribed to in Speculation, by a brutish, sensless Devotion, manag'd with a greater Prostration of Reason, than of Body.
an Infinite Power, and an Eternal Godhead, they yet denied him the Worship of God: Thus reversing the Great Truths, they had subscribed to in Speculation, by a brutish, senseless Devotion, managed with a greater Prostration of Reason, than of Body.
or served by the Images of four-footed Beasts; For the Stagirite to recognize his Gods in his own Book de Animalibus; This (as the Apostle says) was without excuse: And how will these Men answer for their Sins, who stand thus Condemned for their Devotions? And thus from the Persons here charged by the Apostle with the Sin of Idolatry, pass we now to the
or served by the Images of fourfooted Beasts; For the Stagirite to recognise his God's in his own Book de Animalibus; This (as the Apostle Says) was without excuse: And how will these Men answer for their Sins, who stand thus Condemned for their Devotions? And thus from the Persons Here charged by the Apostle with the since of Idolatry, pass we now to the
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1. That there was a God; a Being distinct from this visible, material World; infinitely Perfect, Omniscient, Omnipotent, Eternal, Transcendently Good and Holy.
1. That there was a God; a Being distinct from this visible, material World; infinitely Perfect, Omniscient, Omnipotent, Eternal, Transcendently Good and Holy.
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For all this is included in the very Notion of a God. And this was a Truth wrote with a Sun-beam, clear and legible to all Mankind, and received by Universal Consent.
For all this is included in the very Notion of a God. And this was a Truth wrote with a Sunbeam, clear and legible to all Mankind, and received by Universal Consent.
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2. That this God was the Maker and Governour of this visible World. The first of which was evident from the very Order of Causes; the great Argument, by which Natural Reason evinces a God.
2. That this God was the Maker and Governor of this visible World. The First of which was evident from the very Order of Causes; the great Argument, by which Natural Reason evinces a God.
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For that a Creature should not depend upon its Creator in all respects, in which it is capable of depending upon Him (amongst which, to be governed by Him, is certainly one) is contrary to the Common Order,
For that a Creature should not depend upon its Creator in all respects, in which it is capable of depending upon Him (among which, to be governed by Him, is Certainly one) is contrary to the Common Order,
3 ly. That this God, or Supreme Being, was to be Worshipped. For this was founded upon his Omnipotence, and his Providence. Since He, who could preserve,
3 lie. That this God, or Supreme Being, was to be Worshipped. For this was founded upon his Omnipotence, and his Providence. Since He, who could preserve,
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or destroy, as he pleased, and withall governed the World, ought surely to be depended upon by those, who were thus obnoxious to his Power, and subject to his Government;
or destroy, as he pleased, and withal governed the World, ought surely to be depended upon by those, who were thus obnoxious to his Power, and Subject to his Government;
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but that a peccant Creature should disapprove, and repent of every Violation of, and Declination from the Rules of Iust and Honest, this, Right Reason, discoursing upon the Stock of its own Principles, could not but Inferr.
but that a peccant Creature should disapprove, and Repent of every Violation of, and Declination from the Rules of Just and Honest, this, Right Reason, discoursing upon the Stock of its own Principles, could not but Infer.
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And upon this Notion, universally fixed in the Minds of Men, were grounded all their Sacrifices, and Rites of Expiation, and Lustration. The use of which has been so General, both as to Times,
And upon this Notion, universally fixed in the Minds of Men, were grounded all their Sacrifices, and Rites of Expiation, and Lustration. The use of which has been so General, both as to Times,
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Now these six Grand Truths were the Talent entrusted, and deposited by God in the hands of the Gentiles for them to Traffick with, to his Honour, and their own Happiness.
Now these six Grand Truths were the Talon Entrusted, and deposited by God in the hands of the Gentiles for them to Traffic with, to his Honour, and their own Happiness.
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As in many Things their Knowledge was short of the Truth, so, almost in all Things, their Practice fell short of their Knowledge. The Principles by which they walked, were as much below those by which they judged, as their Feet were below their Head. By the one they looked upwards, while they placed the other in the Dirt. Their Writings sufficiently shew, what raised,
As in many Things their Knowledge was short of the Truth, so, almost in all Things, their Practice fell short of their Knowledge. The Principles by which they walked, were as much below those by which they judged, as their Feet were below their Head. By the one they looked upward, while they placed the other in the Dirt. Their Writings sufficiently show, what raised,
as if they believed him Holy; but in both prevaricated with their own Principles, to that degree, that their Practice was a direct Contradiction to their Speculations. For the proof of which, go over all the Heathen Temples, and take a survey of the Absurdities,
as if they believed him Holy; but in both prevaricated with their own Principles, to that degree, that their Practice was a Direct Contradiction to their Speculations. For the proof of which, go over all the Heathen Temples, and take a survey of the Absurdities,
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In all which, Common Sence and Reason, could not but tell them, that the Good and Gracious God could not be pleased, nor consequently worshipped, with any thing Barbarous or Cruel; nor the most Holy God with any thing Filthy and Unclean; nor a God infinitely Wise with any thing Sottish or Ridiculous; and yet these were the worthy Qualifications of the Heathen Worship, even amongst
In all which, Common Sense and Reason, could not but tell them, that the Good and Gracious God could not be pleased, nor consequently worshipped, with any thing Barbarous or Cruel; nor the most Holy God with any thing Filthy and Unclean; nor a God infinitely Wise with any thing Sottish or Ridiculous; and yet these were the worthy Qualifications of the Heathen Worship, even among
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whereas a Deity, as such, implies Perfection beyond all Measure, or Limitation? Nor could they, in the next place, have slid into those brutish Immoralities of Life, had they duly manured those first Practical Notions and Dictates of Right Reason, which the Nature of Man is Originally furnish'd with;
whereas a Deity, as such, Implies Perfection beyond all Measure, or Limitation? Nor could they, in the next place, have slid into those brutish Immoralities of Life, had they duly manured those First Practical Notions and Dictates of Right Reason, which the Nature of Man is Originally furnished with;
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Nothing being more evident from Experience, than that the not using or imploying any Faculty, or Power either of Body, or Soul, does insensibly weaken, and impair that Faculty;
Nothing being more evident from Experience, than that the not using or employing any Faculty, or Power either of Body, or Soul, does insensibly weaken, and impair that Faculty;
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For, how rightly soever they might conceive of God, and of Vertue, yet the illiterate Multitude, who, in such things, must see with better Eyes than their own,
For, how rightly soever they might conceive of God, and of Virtue, yet the illiterate Multitude, who, in such things, must see with better Eyes than their own,
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But as for the rest of them, even Zeno, and Chrysippus, Plato, and Aristotle, and generally all those Heroes in Philosophy, they swam with the Stream, (as foul as it ran,) leaving the poor Vulgar as Ignorant and Sottish,
But as for the rest of them, even Zeno, and Chrysippus, Plato, and Aristotle, and generally all those Heroes in Philosophy, they swam with the Stream, (as foul as it ran,) leaving the poor vulgar as Ignorant and Sottish,
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and begin to bless themselves. For as Demetrius, a great Master in such Arts, told his Fellow-Artist, Acts 19. 25. It was by this Craft, that they got their Wealth.
and begin to bless themselves. For as Demetrius, a great Master in such Arts, told his Fellow-Artist, Acts 19. 25. It was by this Craft, that they god their Wealth.
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So, long experience has found it true of the unthinking Mobile; That the closer they shut their Eyes, the wider they open their Hands. But this base Trade, the Church of England always abhorr'd;
So, long experience has found it true of the unthinking Mobile; That the closer they shut their Eyes, the wider they open their Hands. But this base Trade, the Church of England always abhorred;
They owned the Idolatrous Worship of God so long, till, by degrees, even in spight of Reason and Nature, they thought, that he ought so to be Worshipp'd. But this stopp'd not here:
They owned the Idolatrous Worship of God so long, till, by Degrees, even in spite of Reason and Nature, they Thought, that he ought so to be Worshipped. But this stopped not Here:
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For, as one Wickedness is naturally a step and introduction to another; so, from absurd and senseless Devotions, they passed into vile Affections. Practising Vice against Nature,
For, as one Wickedness is naturally a step and introduction to Another; so, from absurd and senseless Devotions, they passed into vile Affections. Practising Vice against Nature,
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and that, in such strange and abominable Instances of Sin, that Nothing could equal the Corruption of their Manners, but the Delusion of their Iudgments; both of them the true and proper Causes of one another.
and that, in such strange and abominable Instances of since, that Nothing could equal the Corruption of their Manners, but the Delusion of their Judgments; both of them the true and proper Causes of one Another.
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That Soul which God had given them Comprehensive of both Worlds, and capable of looking into the great Mysteries of Nature, of Diving into the Depths beneath,
That Soul which God had given them Comprehensive of both World's, and capable of looking into the great Mysteres of Nature, of Diving into the Depths beneath,
And how comes it to pass, that even now-a-days, there is often seen such a vast Difference between the former, and the latter part of some men's Lives? That those, who first stepp'd forth into the World, with high,
And how comes it to pass, that even nowadays, there is often seen such a vast Difference between the former, and the latter part of Some men's Lives? That those, who First stepped forth into the World, with high,
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and promising Abilities, vigorous Intellectuals, and clear Morals, come at length to grow Sots, and Epicures, mean in their Discourses, and dirty in their Practices;
and promising Abilities, vigorous Intellectuals, and clear Morals, come At length to grow Sots, and Epicureans, mean in their Discourses, and dirty in their Practices;
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but that, as by degrees, they remitted of their Industry, loathed their Business, and gave way to their Pleasures, they let fall those generous Principles, which, in their youthfull days, had born them upon the Wing, and raised them to worthy and great Thoughts;
but that, as by Degrees, they remitted of their Industry, loathed their Business, and gave Way to their Pleasures, they let fallen those generous Principles, which, in their youthful days, had born them upon the Wing, and raised them to worthy and great Thoughts;
for that Cause, suffered them to flag and sink into low and inglorious Satisfactions, and to enjoy themselves more in a Revel, or a Merry-meeting, a Strumpet, or a Tavern, than in being usefull to a Church,
for that Cause, suffered them to flag and sink into low and inglorious Satisfactions, and to enjoy themselves more in a Revel, or a Merry-meeting, a Strumpet, or a Tavern, than in being useful to a Church,
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or a Nation, in being a Publick good to Society, and a benefit to Mankind. The Parts, that God gave them, they held in Unrighteousness, Sloth, and Sensuality;
or a nation, in being a Public good to Society, and a benefit to Mankind. The Parts, that God gave them, they held in Unrighteousness, Sloth, and Sensuality;
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it being every-whit as irrational for a Sinner to plead his Innocence before Omniscience, as it would be to oppose his Power to Omnipotence. However, the last Refuge of a guilty Person, is to take shelter under an Excuse; and so to mitigate,
it being every-whit as irrational for a Sinner to plead his Innocence before Omniscience, as it would be to oppose his Power to Omnipotence. However, the last Refuge of a guilty Person, is to take shelter under an Excuse; and so to mitigate,
Yet this was the Case of the Malefactors, who stand here arraigned in the Text; this was the Consummation of their Doom, That they were Persons, not only unfit for a Pardon, but even for a Plea.
Yet this was the Case of the Malefactors, who stand Here arraigned in the Text; this was the Consummation of their Doom, That they were Persons, not only unfit for a Pardon, but even for a Plea.
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we have already heard what that was, and we will now see how able they are to acquit themselves in point of its Extenuation. In which, according to the Two grand Principles of humane Actions, which determine their Morality, the Understanding and the Will, the Excuse must derive either from Ignorance, or Unwillingness.
we have already herd what that was, and we will now see how able they Are to acquit themselves in point of its Extenuation. In which, according to the Two grand Principles of humane Actions, which determine their Morality, the Understanding and the Will, the Excuse must derive either from Ignorance, or Unwillingness.
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As for Unwillingness, (to speak of this last first,) the Heathen Philosophers generally asserted the Freedom of the Will, and its inviolable Dominion over its own Actions;
As for Unwillingness, (to speak of this last First,) the Heathen Philosophers generally asserted the Freedom of the Will, and its inviolable Dominion over its own Actions;
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and in all respects Good, but that still, there is some adherent Circumstance of Imperfection, which, in strictness of Morality, renders every Action of it Evil;
and in all respects Good, but that still, there is Some adherent Circumstance of Imperfection, which, in strictness of Morality, renders every Actium of it Evil;
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Nevertheless, the Will has still so much Freedom left, as to enable it to chuse any Act in its kind Good, whether it be an Act of Temperance, Iustice, or the like;
Nevertheless, the Will has still so much Freedom left, as to enable it to choose any Act in its kind Good, whither it be an Act of Temperance, justice, or the like;
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but that still, in the sight of God, judging according to the rigid Measures of the Law, every such Choice, or Refusal, is indeed sinfull, and imperfect.
but that still, in the sighed of God, judging according to the rigid Measures of the Law, every such Choice, or Refusal, is indeed sinful, and imperfect.
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The only Persons amongst the Heathens, who sophisticated Nature and Philosophy in this particular, were the Stoicks; who affirmed a fatal, unchangeable Concatenation of Causes, reaching even to the Elicit Acts of Man's Will.
The only Persons among the heathens, who sophisticated Nature and Philosophy in this particular, were the Stoics; who affirmed a fatal, unchangeable Concatenation of Causes, reaching even to the Elicit Acts of Man's Will.
So that according to them, there was no Act of Volition Exerted by it, but, all Circumstances considered, it was impossible for the Will not to Exert that Volition.
So that according to them, there was no Act of Volition Exerted by it, but, all circumstances considered, it was impossible for the Will not to Exert that Volition.
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for what they held, and taught, and consequently not to be laid in the Balance with the united Judgment of all other learned Men in the World, unanimously exploding this Opinion.
for what they held, and taught, and consequently not to be laid in the Balance with the united Judgement of all other learned Men in the World, unanimously exploding this Opinion.
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The only remaining Plea therefore, which these Men can take sanctuary in, must be that of Ignorance; since there could be no pretence for unwillingness. But the Apostle divests them even of this also:
The only remaining Plea Therefore, which these Men can take sanctuary in, must be that of Ignorance; since there could be no pretence for unwillingness. But the Apostle divests them even of this also:
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and in ver. 21. their unexcusableness is stated upon the supposition of this very thing; That they knew God, but for all that, did not glorifie him as God.
and in ver. 21. their unexcusableness is stated upon the supposition of this very thing; That they knew God, but for all that, did not Glorify him as God.
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and bodily Dimensions? How could they put Men in mind of Infinite Power, Wisdom and Holiness, and such other Attributes, of which they had not the least mark or character?
and bodily Dimensions? How could they put Men in mind of Infinite Power, Wisdom and Holiness, and such other Attributes, of which they had not the least mark or character?
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But now, if these things could not possibly resemble any Perfection of the Deity, what use could they be of, to Men in their Addresses to God? For, can a man's Devotions be helped by that, which brings an Error upon his Thoughts? And certain it is, that it is natural for a Man, by directing his Prayers to an Image, to suppose the Being, he prays to, represented by that Image. Which how injurious,
But now, if these things could not possibly resemble any Perfection of the Deity, what use could they be of, to Men in their Addresses to God? For, can a Man's Devotions be helped by that, which brings an Error upon his Thoughts? And certain it is, that it is natural for a Man, by directing his Prayers to an Image, to suppose the Being, he prays to, represented by that Image. Which how injurious,
From all which it follows, That the Idolatrous Heathens, and especially the most learned of them, not being able to charge their Idolatry either upon Ignorance or Unwillingness, were wholly without Excuse.
From all which it follows, That the Idolatrous heathens, and especially the most learned of them, not being able to charge their Idolatry either upon Ignorance or Unwillingness, were wholly without Excuse.
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And now, after all, I cannot but take notice, that all that I have said of the Heathen Idolatry is so exactly appliable to the Idolatry of another sort of Men in the World, that, one would think, this first Chapter of the Epistle to the Romans, were not so much an Address to the Ancient Romans, as a Description of the Modern.
And now, After all, I cannot but take notice, that all that I have said of the Heathen Idolatry is so exactly appliable to the Idolatry of Another sort of Men in the World, that, one would think, this First Chapter of the Epistle to the Roman, were not so much an Address to the Ancient Roman, as a Description of the Modern.
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since there was nothing, that could have obliged him to it, upon the account of his Iustice: For if there had, the Heathens, to whom he revealed it not, could not have been thus without excuse; but might very rationally have Expostulated the Case with their Great Judge,
since there was nothing, that could have obliged him to it, upon the account of his justice: For if there had, the heathens, to whom he revealed it not, could not have been thus without excuse; but might very rationally have Expostulated the Case with their Great Judge,
Though this is evident, that if he does save any of them, it must not be by that ordinary, stated, appointed Method, which the Scripture has revealed to us,
Though this is evident, that if he does save any of them, it must not be by that ordinary, stated, appointed Method, which the Scripture has revealed to us,
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as diligently sought, and served him? For, certain it is, that there is nothing in the Nature of God to oblige him to reward any Service of his Creature;
as diligently sought, and served him? For, certain it is, that there is nothing in the Nature of God to oblige him to reward any Service of his Creature;
but his own free Promise to reward the Piety and Obedience of his Servants, which promise Reason of it self could never have found out, till God made it known by Revelation.
but his own free Promise to reward the Piety and obedience of his Servants, which promise Reason of it self could never have found out, till God made it known by Revelation.
And moreover, what Principle of Reason could assure a Man that God would pardon Sinners upon any terms whatsoever? Possibly it might know, That God could doe so;
And moreover, what Principle of Reason could assure a Man that God would pardon Sinners upon any terms whatsoever? Possibly it might know, That God could do so;
or be learned by the Sun and Moon's preaching the Gospel, as some have fondly (not to say prophanely) enough asserted, it is infinitely sottish to imagine,
or be learned by the Sun and Moon's preaching the Gospel, as Some have fondly (not to say profanely) enough asserted, it is infinitely sottish to imagine,
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It is enough for us, that God has asserted his Iustice, even in his Dealing with those, whom he treats not upon Terms of Evangelical Mercy. So that such persons, can neither excuse themselves, nor yet accuse him; who, in the severest Sentence, that he can pronounce upon the Sinner, will (as the Psalmist tells us) be justified when he speaks,
It is enough for us, that God has asserted his justice, even in his Dealing with those, whom he treats not upon Terms of Evangelical Mercy. So that such Persons, can neither excuse themselves, nor yet accuse him; who, in the Severest Sentence, that he can pronounce upon the Sinner, will (as the Psalmist tells us) be justified when he speaks,
The Sun of Mercy has shined too long, and too bright upon such, to leave them any shadow of Excuse. For, let them argue over all the Topicks of Divine Goodness, and Human Weakness, and whatsoever other pretences, poor, sinking Sinners are apt to catch at, to support and save themselves by;
The Sun of Mercy has shined too long, and too bright upon such, to leave them any shadow of Excuse. For, let them argue over all the Topicks of Divine goodness, and Human Weakness, and whatsoever other pretences, poor, sinking Sinners Are apt to catch At, to support and save themselves by;
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and apprehended for it, NONLATINALPHABET, he was Speechless, struck with Shame, and Silence, the proper Effects of an Overpowering Guilt, too manifest to be denied,
and apprehended for it,, he was Speechless, struck with Shame, and Silence, the proper Effects of an Overpowering Gilded, too manifest to be denied,
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or say for himself, why he should not have Judgment to die Eternally, and Sentence to be Awarded according to the utmost Rigours of the Law, he could not, in this forlorn Case, have made use of the very last Plea of a Cast Criminal; nor so much as have cried, Mercy, Lord, Mercy.
or say for himself, why he should not have Judgement to die Eternally, and Sentence to be Awarded according to the utmost Rigours of the Law, he could not, in this forlorn Case, have made use of the very last Plea of a Cast Criminal; nor so much as have cried, Mercy, Lord, Mercy.
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THE whole Scheme of these Words is Figurative, as being a Parabolical Description of God's vouchsafing to the World the Invaluable Blessing of the Gospel, by the Similitude of a King, with great Magnificence, Solemnizing his Son's Marriage, and with equal Bounty bidding,
THE Whole Scheme of these Words is Figurative, as being a Parabolical Description of God's vouchsafing to the World the Invaluable Blessing of the Gospel, by the Similitude of a King, with great Magnificence, Solemnizing his Son's Marriage, and with equal Bounty bidding,
Accordingly, in our Application of any Parable to the Thing designed, and set forth by it, we must not look for an absolute and exact Correspondence of all the Circumstantial,
Accordingly, in our Application of any Parable to the Thing designed, and Set forth by it, we must not look for an absolute and exact Correspondence of all the Circumstantial,
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As for the Design of this Parable, it is, no doubt, to set forth the free Offer of the Gospel, with all its rich Privileges, to the Iewish Church and Nation, in the first place;
As for the Design of this Parable, it is, no doubt, to Set forth the free Offer of the Gospel, with all its rich Privileges, to the Jewish Church and nation, in the First place;
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and upon their Refusal of it, and God's Rejection of them for that Refusal, to declare the Calling of the Gentiles in their Room, by a free, unlimited Tender of the Gospel to all Nations whatsoever;
and upon their Refusal of it, and God's Rejection of them for that Refusal, to declare the Calling of the Gentiles in their Room, by a free, unlimited Tender of the Gospel to all nations whatsoever;
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and so generously admitted, to such high, and undeserved Privileges, should nevertheless abuse, and despise them by an unworthy, wicked, and ungratefull Deportment under them.
and so generously admitted, to such high, and undeserved Privileges, should nevertheless abuse, and despise them by an unworthy, wicked, and ungrateful Deportment under them.
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But now, of all the Benefits, Privileges, or Ordinances of the Gospel, which of them is there, that carries so natural a Resemblance to a Wedding-supper as that, which every one of a very ordinary, discerning Faculty may observe in the Sacrament of the Eucharist? For,
But now, of all the Benefits, Privileges, or Ordinances of the Gospel, which of them is there, that carries so natural a Resemblance to a Wedding supper as that, which every one of a very ordinary, discerning Faculty may observe in the Sacrament of the Eucharist? For,
But, on the other side, this Sacrament of the Eucharist so lively resembles, and so happily falls in with it, that it is indeed it self a Supper, and is called a Supper, and that by a genuine, proper,
But, on the other side, this Sacrament of the Eucharist so lively resembles, and so happily falls in with it, that it is indeed it self a Supper, and is called a Supper, and that by a genuine, proper,
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So, if these Nuptial Endearments, by which Christ gives himself to the Soul, and the Soul mutually gives it self to Christ, pass between Christ and Believers in any Ordinance of the Gospel, doubtless it is most eminently, and effectually in this.
So, if these Nuptial Endearments, by which christ gives himself to the Soul, and the Soul mutually gives it self to christ, pass between christ and Believers in any Ordinance of the Gospel, doubtless it is most eminently, and effectually in this.
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3 ly. and Lastly, The very Manner of Celebrating this Sacrament, which is by the Breaking of Bread, was the way and manner of transacting Marriages in some of the Eastern Countries.
3 lie. and Lastly, The very Manner of Celebrating this Sacrament, which is by the Breaking of Bred, was the Way and manner of transacting Marriages in Some of the Eastern Countries.
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Besides, that this Ceremony of Feasting belongs most properly both to Marriage, and to the Eucharist, as both of them have the Nature of a Covenant. And all Covenants were, in Old times, solemnized,
Beside, that this Ceremony of Feasting belongs most properly both to Marriage, and to the Eucharist, as both of them have the Nature of a Covenant. And all Covenants were, in Old times, solemnized,
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and accompanied with Festival Eating and Drinking; the Persons newly Confederate, always thereupon, Feasting together in token of their full and perfect Accord, both as to Interest and Affection.
and accompanied with Festival Eating and Drinking; the Persons newly Confederate, always thereupon, Feasting together in token of their full and perfect Accord, both as to Interest and Affection.
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Upon the Warrant of which, so very particular, and extraordinary a Cognation between them, I shall, at present, treat of the Words wholly with reference to this Sacred,
Upon the Warrant of which, so very particular, and extraordinary a Cognation between them, I shall, At present, Treat of the Words wholly with Referente to this Sacred,
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For, would any Man, in his Wits, venture to die without Preparation? And, if not, let me tell you, that nothing less than that, which will fit a Man for Death, can fit him for the Sacrament.
For, would any Man, in his Wits, venture to die without Preparation? And, if not, let me tell you, that nothing less than that, which will fit a Man for Death, can fit him for the Sacrament.
And, shall we, in our Applications to the Great God, take that to be Religion, which the Common Reason of Mankind will not allow to be Manners? The very Rules of Worldly Civility might instruct Men how to order their Addresses to God.
And, shall we, in our Applications to the Great God, take that to be Religion, which the Common Reason of Mankind will not allow to be Manners? The very Rules of Worldly Civility might instruct Men how to order their Addresses to God.
For who, that is to appear before his Prince, or Patron, would not view, and re-view himself over and over, with all imaginable Care and Solicitude, that there be nothing justly offensive in his Habit, Language,
For who, that is to appear before his Prince, or Patron, would not view, and review himself over and over, with all imaginable Care and Solicitude, that there be nothing justly offensive in his Habit, Language,
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as we read in Levit. 8. 35. and in many other places in the Books of Moses. And so exact were the Iews in their Preparations for the Solemn Times of God's Worship, that every NONLATINALPHABET had its NONLATINALPHABET or NONLATINALPHABET, that is, a part of the Sixth Day, from the Hour of Six in the Evening, to fit them for the Duties of the Seventh Day: Nor was this all;
as we read in Levit. 8. 35. and in many other places in the Books of Moses. And so exact were the Iews in their Preparations for the Solemn Times of God's Worship, that every had its or, that is, a part of the Sixth Day, from the Hour of Six in the Evening, to fit them for the Duties of the Seventh Day: Nor was this all;
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and most Revered Deities, used, on the Evening before, to have a certain Preparative Rite or Ceremony, called by them Coena pura; That is, a Supper, consisting of some peculiar Meats, in which they imagined a kind of Holiness;
and most Revered Deities, used, on the Evening before, to have a certain Preparative Rite or Ceremony, called by them Coena Pura; That is, a Supper, consisting of Some peculiar Meats, in which they imagined a kind of Holiness;
Which, to me, is a kind of Demonstration, That the Necessity of men's preparing themselves for the Sacred Offices of Religion, was a Lesson, which the meer Light and Dictates of Common Reason, without the help of Revelation, taught all the knowing and intelligent part of the World.
Which, to me, is a kind of Demonstration, That the Necessity of men's preparing themselves for the Sacred Offices of Religion, was a lesson, which the mere Light and Dictates of Common Reason, without the help of Revelation, taught all the knowing and intelligent part of the World.
I will wash my Hands in Innocency, (says David,) and so will I compass thine Altar, Psal. 26. 6. And as the Apostle told the Hebrews, Heb. 13. 10. We also, We Christians, have an Altar as well as they;
I will wash my Hands in Innocency, (Says David,) and so will I compass thine Altar, Psalm 26. 6. And as the Apostle told the Hebrews, Hebrew 13. 10. We also, We Christians, have an Altar as well as they;
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I will be sanctified (says God) in them that come nigh me, Levit. 10. 3. And God then accounts himself sanctified in such persons, when they sanctifie themselves.
I will be sanctified (Says God) in them that come High me, Levit. 10. 3. And God then accounts himself sanctified in such Persons, when they sanctify themselves.
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and what it is to approve one's self to an All-searching Eye, in so sublime a Duty as the Sacrament, must acknowledge that a Man may as well go about it without a Soul, as without Preparation.
and what it is to approve one's self to an All-searching Eye, in so sublime a Duty as the Sacrament, must acknowledge that a Man may as well go about it without a Soul, as without Preparation.
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and Hurry of Business, to the Retirements of Devotion, from the Exchange to the Closet, and from the Freedoms of Conversation, to the Recollections and Disciplines of the Spirit.
and Hurry of Business, to the Retirements of Devotion, from the Exchange to the Closet, and from the Freedoms of Conversation, to the Recollections and Disciplines of the Spirit.
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Nevertheless, whatsoever it might have in it peculiar to the Genius of that Nation, the spiritual Use and Improvement of it, I am sure, may very well reach the best of us.
Nevertheless, whatsoever it might have in it peculiar to the Genius of that nation, the spiritual Use and Improvement of it, I am sure, may very well reach the best of us.
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Now, all Fitness lies in a particular Commensuration, or Proportion of one thing to another; and, that such an one, as is founded in the very Nature of Things themselves,
Now, all Fitness lies in a particular Commensuration, or Proportion of one thing to Another; and, that such an one, as is founded in the very Nature of Things themselves,
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for the Credit of their Religion, as well as the Satisfaction of their Consciences; that their Easter Devotions would, in some measure, come up to their Easter Dress.
for the Credit of their Religion, as well as the Satisfaction of their Consciences; that their Easter Devotions would, in Some measure, come up to their Easter Dress.
And this is first produced in him, by that mighty, spiritual Change, which we call Conversion. Which, being so rarely and seldom found in the Hearts of Men, (even where it is most pretended to) is but too full,
And this is First produced in him, by that mighty, spiritual Change, which we call Conversion. Which, being so rarely and seldom found in the Hearts of Men, (even where it is most pretended to) is but too full,
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For, who almost is there, of whom we can with any Rational assurance, or perhaps so much as likelihood, affirm, Here is a Man, whose Nature is renewed, whose Heart is changed,
For, who almost is there, of whom we can with any Rational assurance, or perhaps so much as likelihood, affirm, Here is a Man, whose Nature is renewed, whose Heart is changed,
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and the stream of whose Appetites is so turned, that he does with as high, and quick a relish, taste the ways of Duty, Holiness, and strict Living, as others,
and the stream of whose Appetites is so turned, that he does with as high, and quick a relish, taste the ways of Duty, Holiness, and strict Living, as Others,
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Who almost (I say) is there, who can reach and verifie the height of this Character? and yet, without which, the Scripture absolutely affirms, That a Man cannot see the Kingdom of God, John 3. 3. For, let Preachers say and suggest what they will, Men will doe as they use to doe;
Who almost (I say) is there, who can reach and verify the height of this Character? and yet, without which, the Scripture absolutely affirms, That a Man cannot see the Kingdom of God, John 3. 3. For, let Preachers say and suggest what they will, Men will do as they use to do;
It is properly our spiritual Food: And, as all Food pre-supposes a Principle of Life in him who receives it, which Life is, by this means, to be continued and supported;
It is properly our spiritual Food: And, as all Food presupposes a Principle of Life in him who receives it, which Life is, by this means, to be continued and supported;
For, the Truth is, for any one who is not passed from Death to Life, and has not in him that New living Principle, which we have been hitherto speaking of, to come to this Spiritual Repast, is, upon the matter,
For, the Truth is, for any one who is not passed from Death to Life, and has not in him that New living Principle, which we have been hitherto speaking of, to come to this Spiritual Repast, is, upon the matter,
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Let Men therefore consider, before they come hither, whether they have any thing besides the Name they received in Baptism, to prove their Christianity by.
Let Men Therefore Consider, before they come hither, whither they have any thing beside the Name they received in Baptism, to prove their Christianity by.
Let them consider, whether, as by their Baptism, they formerly washed away their Original Guilt, so they have not since, by their Actual Sins, washed away their Baptism.
Let them Consider, whither, as by their Baptism, they formerly washed away their Original Gilded, so they have not since, by their Actual Sins, washed away their Baptism.
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Such an one, an enables them to reject and trample upon all the alluring Offers of the World, the Flesh, and the Devil, so as not to be conquered, or enslaved by them;
Such an one, an enables them to reject and trample upon all the alluring Offers of the World, the Flesh, and the devil, so as not to be conquered, or enslaved by them;
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And, if upon an impartial survey of themselves, Men find that no such Change has passed upon them, either let them prove, that they may be Christians upon easier terms,
And, if upon an impartial survey of themselves, Men find that no such Change has passed upon them, either let them prove, that they may be Christians upon Easier terms,
2 ly. Over and above this, there is required also an Actual Preparation; which is (as it were) the furbishing or rubbing up of the former Habitual Principle.
2 lie. Over and above this, there is required also an Actual Preparation; which is (as it were) the furbishing or rubbing up of the former Habitual Principle.
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We have both of them excellently described in Matth. 25. in the Parable of the Ten Virgins; of which, the Five Wise are said to have had Oil in their Lamps; yet, notwithstanding that, Mid-night and Weariness was too hard for them,
We have both of them excellently described in Matthew 25. in the Parable of the Ten Virgins; of which, the Five Wise Are said to have had Oil in their Lamps; yet, notwithstanding that, Midnight and Weariness was too hard for them,
and they all slumber'd and slept, and their Lamps cast but a dim, and a feeble Light till the Bridegroom's approach; but then, upon the first Alarm of that, they quickly rose, and trimmed their Lamps, and without either trimming or painting themselves (being as much too Wise, as some should be too Old for such Follies) they presently put themselves into a readiness, to receive their surprizing Guest.
and they all slumbered and slept, and their Lamps cast but a dim, and a feeble Light till the Bridegroom's approach; but then, upon the First Alarm of that, they quickly rose, and trimmed their Lamps, and without either trimming or painting themselves (being as much too Wise, as Some should be too Old for such Follies) they presently put themselves into a readiness, to receive their surprising Guest.
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and, by their Trimming their Lamps, must be meant their Actual Exercise, and Improvement of that standing Principle, in the particular Instances of Duty, sutable,
and, by their Trimming their Lamps, must be meant their Actual Exercise, and Improvement of that standing Principle, in the particular Instances of Duty, suitable,
In like manner, when a Man comes to this Sacrament, it is not enough that he has an Habitual stock of Grace, that he has the Immortal Seed of a Living Faith sown in his Heart.
In like manner, when a Man comes to this Sacrament, it is not enough that he has an Habitual stock of Grace, that he has the Immortal Seed of a Living Faith sown in his Heart.
it must be brightned and stirr'd up, and (as it were) put into a posture by a particular Exercise of those several Vertues, that are specifically requisite to a due performance of this Duty:
it must be brightened and stirred up, and (as it were) put into a posture by a particular Exercise of those several Virtues, that Are specifically requisite to a due performance of this Duty:
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notwithstanding the Policy of one, and the Eloquence of the other, they may chance to get the just character of bold Fools for venturing, whatsoever good fortune may bring them off.
notwithstanding the Policy of one, and the Eloquence of the other, they may chance to get the just character of bold Fools for venturing, whatsoever good fortune may bring them off.
And therefore, the most Active Powers and Faculties of the Mind require something beside themselves to raise them to the full height of their Natural Activity:
And Therefore, the most Active Powers and Faculties of the Mind require something beside themselves to raise them to the full height of their Natural Activity:
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Something to excite, and quicken, and draw them forth into immediate Action. And this holds proportionably in all things Animate, or Inanimate, in the World.
Something to excite, and quicken, and draw them forth into immediate Actium. And this holds proportionably in all things Animate, or Inanimate, in the World.
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Nor is it the having of Wheels, and Springs, though never so curiously wrought, and artificially set, but the winding of them up, that must give Motion to the Watch.
Nor is it the having of Wheels, and Springs, though never so curiously wrought, and artificially Set, but the winding of them up, that must give Motion to the Watch.
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so that when this Principle is to engage in any great Duty, it will need the actual Intention, the particular Stress and Application of the whole Soul, to disencumber,
so that when this Principle is to engage in any great Duty, it will need the actual Intention, the particular Stress and Application of the Whole Soul, to disencumber,
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And thus having shewn, that to fit us for a due Access to the Holy Sacrament, we must add Actual Preparation to Habitual, I shall now endeavour to shew the several Parts or Ingredients, of which this Actual Preparation must consist.
And thus having shown, that to fit us for a due Access to the Holy Sacrament, we must add Actual Preparation to Habitual, I shall now endeavour to show the several Parts or Ingredients, of which this Actual Preparation must consist.
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1 Cor. 11. 28. Let a man examine himself, and so let him eat of that Bread, &c. If a Man would have such a Wedding-garment as may fit him exactly, let Self-examination take the Measure. A Duty of so mighty an Influence upon all that concerns the Soul, that it is indeed the very Root,
1 Cor. 11. 28. Let a man examine himself, and so let him eat of that Bred, etc. If a Man would have such a Wedding garment as may fit him exactly, let Self-examination take the Measure. A Duty of so mighty an Influence upon all that concerns the Soul, that it is indeed the very Root,
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For, as there are some Sins which require a particular, and distinct Repentance by themselves, and cannot be accounted for in the general Heap of Sins known and unknown; so,
For, as there Are Some Sins which require a particular, and distinct Repentance by themselves, and cannot be accounted for in the general Heap of Sins known and unknown; so,
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for can they imagine, that God has therefore forgot their Sins, because they are not willing to remember them? or will they measure his Pardon by their own Oblivion? What pitifull Fig-leaves, what senseless and ridiculous Shifts are these, not able to silence, and much less satisfie an accusing Conscience?
for can they imagine, that God has Therefore forgotten their Sins, Because they Are not willing to Remember them? or will they measure his Pardon by their own Oblivion? What pitiful Fig leaves, what senseless and ridiculous Shifts Are these, not able to silence, and much less satisfy an accusing Conscience?
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But now for the better Management of this Examination of our Past-lives, we must throughly canvass them with these and the like Questions. As for instance;
But now for the better Management of this Examination of our Past-lives, we must thoroughly canvas them with these and the like Questions. As for instance;
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Let a Man enquire what Sins he has committed, and what Breaches he has made upon those two great standing Rules of Duty, the Decalogue, and our Saviour 's Divine Sermon upon the Mount.
Let a Man inquire what Sins he has committed, and what Breaches he has made upon those two great standing Rules of Duty, the Decalogue, and our Saviour is Divine Sermon upon the Mount.
and many terrible Warnings of Judgment to affright him? Whether Resolutions, Vows, and Protestations have not been made against them? Whether they have not been repeated frequently,
and many terrible Warnings of Judgement to affright him? Whither Resolutions, Vows, and Protestations have not been made against them? Whither they have not been repeated frequently,
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And, he who has sinned the same great Sin after several times receiving the Sacrament, must not think that God will accept him under ten times greater Repentance,
And, he who has sinned the same great since After several times receiving the Sacrament, must not think that God will accept him under ten times greater Repentance,
and Contrition for it, than he brought with him to that Duty formerly; Whether God by his Grace will enable him to rise up to such a Pitch, or no, is uncertain;
and Contrition for it, than he brought with him to that Duty formerly; Whither God by his Grace will enable him to rise up to such a Pitch, or no, is uncertain;
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Secondly, When a Man has by such a close and rigorous Examination of himself, found out the accursed Thing, and discovered his Sin; the next Thing in order must be, to work up his Heart to the utmost Hatred of it,
Secondly, When a Man has by such a close and rigorous Examination of himself, found out the accursed Thing, and discovered his since; the next Thing in order must be, to work up his Heart to the utmost Hatred of it,
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And this introduces the next Ingredient of our Sacramental Preparations, to wit, Repentance. Which arduous Work I will suppose not now to begin, but to be renewed; and that with special Reference to Sins not repented of before,
And this introduces the next Ingredient of our Sacramental Preparations, to wit, Repentance. Which arduous Work I will suppose not now to begin, but to be renewed; and that with special Referente to Sins not repented of before,
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Thirdly, When Self-examination has both shewn us our Sin, and Repentance has disowned and cast it out, the next Thing naturally confequent upon this, is with the highest Importunity to supplicate God's Pardon for the Guilt,
Thirdly, When Self-examination has both shown us our since, and Repentance has disowned and cast it out, the next Thing naturally consequent upon this, is with the highest Importunity to supplicate God's Pardon for the Gilded,
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it is evident, That if a Man would have a devout, humble, Sin-abhorring, Self-denying Frame of Spirit, he cannot take a more efficacious course to attain it,
it is evident, That if a Man would have a devout, humble, Sin-abhorring, Self-denying Frame of Spirit, he cannot take a more efficacious course to attain it,
And consequently, we may with great assurance conclude, That he who is not frequently upon his Knees, before he comes to that holy Table, Kneels to very little purpose when he is there. But then,
And consequently, we may with great assurance conclude, That he who is not frequently upon his Knees, before he comes to that holy Table, Kneels to very little purpose when he is there. But then,
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Thus, when Moses received the Law from God, it was with Fasting, Deut. 9. 9. When Christ entred upon the great Office of his Mediatorship, it was with Fasting, Matth. 4. 2. And when Paul and Barnabas were separated to that high and difficult Charge of Preaching to the Gentiles, Acts 13. 2. still it was managed with Fasting. And, we know, the Rubrick of our own Church always, almost, enjoyns a Fast to prepare us for a Festival.
Thus, when Moses received the Law from God, it was with Fasting, Deuteronomy 9. 9. When christ entered upon the great Office of his Mediatorship, it was with Fasting, Matthew 4. 2. And when Paul and Barnabas were separated to that high and difficult Charge of Preaching to the Gentiles, Acts 13. 2. still it was managed with Fasting. And, we know, the Rubric of our own Church always, almost, enjoins a Fast to prepare us for a Festival.
And both these together, will not only carry it up Triumphant to Heaven, but, if need require, bring Heaven it self down to the Devout Person who sends it thither;
And both these together, will not only carry it up Triumphant to Heaven, but, if need require, bring Heaven it self down to the Devout Person who sends it thither;
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As, while Cornelius was Fasting and Praying, (to which he still joyned giving Alms, ) an Angel from Heaven was dispatched to him with this happy Message, Acts 10. 4. Thy Prayers,
As, while Cornelius was Fasting and Praying, (to which he still joined giving Alms,) an Angel from Heaven was dispatched to him with this happy Message, Acts 10. 4. Thy Prayers,
For, if there be any truer Measure of a Man, than by what he does; it must be, by what he gives. He, who is truly Pious, will account it a Wedding-supper to Feed the Hungry,
For, if there be any truer Measure of a Man, than by what he does; it must be, by what he gives. He, who is truly Pious, will account it a Wedding supper to Feed the Hungry,
nothing can be more just, than for God to proportion their Estates to their Charity; and, by so doing, he cannot well give them a shrewder, and a shorter Cut.
nothing can be more just, than for God to proportion their Estates to their Charity; and, by so doing, he cannot well give them a shrewder, and a shorter cut.
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Sixthly, Since the Charity of the Hand signifies but little, unless it springs form the Heart, and flows through the Mouth, let the Pious Communicant, both in Heart and Tongue, Thoughts and Speech, put on a Charitable, Friendly, Christian Temper of Mind, and Carriage towards all.
Sixthly, Since the Charity of the Hand signifies but little, unless it springs from the Heart, and flows through the Mouth, let the Pious Communicant, both in Heart and Tongue, Thoughts and Speech, put on a Charitable, Friendly, Christian Temper of Mind, and Carriage towards all.
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St. Paul often Rebukes and Schools such Disturbers of the World very sharply, correcting a base Humour by a very generous Rule, Phil. 2. 3. Let each (says he) esteem others better than themselves.
Saint Paul often Rebukes and Schools such Disturbers of the World very sharply, correcting a base Humour by a very generous Rule, Philip 2. 3. Let each (Says he) esteem Others better than themselves.
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And, if thy Charity proves mistaken, assure thy self, that God will accept the Charity, and over-look the Mistake. But if in Judging him whom thou hast nothing to doe with, thou chancest to Judge one way,
And, if thy Charity Proves mistaken, assure thy self, that God will accept the Charity, and overlook the Mistake. But if in Judging him whom thou hast nothing to do with, thou chancest to Judge one Way,
and God and Truth to Judge another, take heed of that Dreadfull Tribunal, where it will not be enough to say, That I thought this, or I heard that; and, where no Man's mistake will be able to warrant an unjust Surmise,
and God and Truth to Judge Another, take heed of that Dreadful Tribunal, where it will not be enough to say, That I Thought this, or I herd that; and, where no Man's mistake will be able to warrant an unjust Surmise,
and, that will tell them their own impartially, that will fetch off all their paint, and shew them a foul Face in a true Glass. Let them read over their Catechism,
and, that will tell them their own impartially, that will fetch off all their paint, and show them a foul Face in a true Glass. Let them read over their Catechism,
But when I consider the pure and blessed Body of our Saviour, passing through the open Sepulchres of such Throats, into the noisome Receptacles of their boiling, fermenting Breasts, it seems to me a lively, but sad Representation of Christ's being first buried, and then descending into Hell.
But when I Consider the pure and blessed Body of our Saviour, passing through the open Sepulchres of such Throats, into the noisome Receptacles of their boiling, fermenting Breasts, it seems to me a lively, but sad Representation of Christ's being First buried, and then descending into Hell.
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Of which, since the Time will not serve me to speak more now, I shall only remark this, That they are Duties of so near an Import to the Well-being of the Soul, that the proper Office of Reading is, to take in its Spiritual food,
Of which, since the Time will not serve me to speak more now, I shall only remark this, That they Are Duties of so near an Import to the Well-being of the Soul, that the proper Office of Reading is, to take in its Spiritual food,
and thereby prepare and adorn himself to meet and converse with his Saviour at this Divine Feast, shall never be accosted with the Thunder of that dreadfull Increpation from him, Friend, how camest thou in hither, not having a Weddinggarment?
and thereby prepare and adorn himself to meet and converse with his Saviour At this Divine Feast, shall never be accosted with the Thunder of that dreadful Increpation from him, Friend, how camest thou in hither, not having a Wedding garment?
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But, because I am very sensible, that all the particular Instances of Duty, which may one way or other contribute to the fitting of Men for this Great one, can hardly be assigned,
But, Because I am very sensible, that all the particular Instances of Duty, which may one Way or other contribute to the fitting of Men for this Great one, can hardly be assigned,
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and much less equally and universally applied, where the Conditions of Men are so very different, I shall gather them all into this one plain, full, and comprehensive Rule;
and much less equally and universally applied, where the Conditions of Men Are so very different, I shall gather them all into this one plain, full, and comprehensive Rule;
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and phantastick in his Preparations before the Sacrament, and (which is worse, and must fatally unravel all again) from being (as most are) loose and remiss after it;
and fantastic in his Preparations before the Sacrament, and (which is Worse, and must fatally unravel all again) from being (as most Are) lose and remiss After it;
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But I hope you will supply this Defect, by enlarging upon them in your Practice: And make up the Omissions of the Pulpit, by the Meditations of the Closet.
But I hope you will supply this Defect, by enlarging upon them in your Practice: And make up the Omissions of the Pulpit, by the Meditations of the Closet.
The Fatal Imposture, AND Force of WORDS: Set forth in a SERMON PREACHED On ISAIAHV. 20. MAY the 9th. 1686. ISA. V. 20. Wo unto them that call Evil good, and Good evil, &c. THese Words contain in them Two things: 1. A Wo denounced; and,
The Fatal Imposture, AND Force of WORDS: Set forth in a SERMON PREACHED On ISAIAHV. 20. MAY the 9th. 1686. ISAIAH V. 20. Woe unto them that call Evil good, and Good evil, etc. THese Words contain in them Two things: 1. A Woe denounced; and,
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as it imports a Mis-representation of the Qualities of Things, and Actions, to the common Apprehensions of Men, abusing their Minds with false Notions;
as it imports a Misrepresentation of the Qualities of Things, and Actions, to the Common Apprehensions of Men, abusing their Minds with false Notions;
or Practice of Mankind, but under the Disguise and Colours of the other; And, since all this is easily discernible by the ordinary Discourses of the Understanding;
or Practice of Mankind, but under the Disguise and Colours of the other; And, since all this is Easily discernible by the ordinary Discourses of the Understanding;
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I say, it is wonderfull to consider, that notwithstanding all this, the Lives and Practices of the generality of Men (in which Men certainly should be most in earnest) are almost wholly took up in a passionate Pursuit of what is Evil, and in an equal Neglect,
I say, it is wonderful to Consider, that notwithstanding all this, the Lives and Practices of the generality of Men (in which Men Certainly should be most in earnest) Are almost wholly took up in a passionate Pursuit of what is Evil, and in an equal Neglect,
and a general Cause; a Cause every way Commensurate to such an Effect: And this Cause must of necessity be from one of those Two Commanding Powers of the Soul, the Understanding, or the Will. As for the Will; though its Liberty be such, that a sutable,
and a general Cause; a Cause every Way Commensurate to such an Effect: And this Cause must of necessity be from one of those Two Commanding Powers of the Soul, the Understanding, or the Will. As for the Will; though its Liberty be such, that a suitable,
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And therefore, this must needs be from that other governing Faculty of the Soul, the Understanding, which represents to the Will things really Evil, under the Notion and Character of Good. And this, this is the true Source and Original of this great Mischief.
And Therefore, this must needs be from that other governing Faculty of the Soul, the Understanding, which represents to the Will things really Evil, under the Notion and Character of Good. And this, this is the true Source and Original of this great Mischief.
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but it is, because the Understanding first tells it, that they are good, and wholesome, and fit to be chosen by it. One Man gives another a Cup of Poyson, a thing as terrible as Death;
but it is, Because the Understanding First tells it, that they Are good, and wholesome, and fit to be chosen by it. One Man gives Another a Cup of Poison, a thing as terrible as Death;
but it was in the strength of some great Fallacy put upon their Minds by a false representation of Evil for Good, or Good for Evil. In the day, that thou eatest thereof, thou shalt surely die, says God to Adam; and so long as Adam believed this, he did not eat.
but it was in the strength of Some great Fallacy put upon their Minds by a false representation of Evil for Good, or Good for Evil. In the day, that thou Eatest thereof, thou shalt surely die, Says God to Adam; and so long as Adam believed this, he did not eat.
and irreparable confusion? God commanded, and told Man what was Good, but the Devil fur-named it Evil, and thereby baffled the Command, turned the World topsyturvy,
and irreparable confusion? God commanded, and told Man what was Good, but the devil fur-named it Evil, and thereby baffled the Command, turned the World topsyturvy,
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Secondly, I shall shew that the Way by which Good and Evil commonly operate upon the Mind of Man, is by those respective Names or Appellations by which they are notified, and conveyed to the Mind. And,
Secondly, I shall show that the Way by which Good and Evil commonly operate upon the Mind of Man, is by those respective Names or Appellations by which they Are notified, and conveyed to the Mind. And,
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and, that such an one, that, for ought I see, the through Speculation of Good, will be found much more difficult than the Practice. But when we shall have once given some Account of the Nature of Good, that of Evil will be known by Consequence;
and, that such an one, that, for ought I see, the through Speculation of Good, will be found much more difficult than the Practice. But when we shall have once given Some Account of the Nature of Good, that of Evil will be known by Consequence;
Now, Good in the general Nature, and Notion of it, over and above the bare Being of a Thing, Connotes also a certain sutableness or agreeableness of it to some other thing:
Now, Good in the general Nature, and Notion of it, over and above the bore Being of a Thing, Connotes also a certain suitableness or agreeableness of it to Some other thing:
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According to which general Notion of Good applied to the particular Nature of Moral Goodness, (upon which only we now insist,) a Thing or Action is said to be Morally Good or Evil, as it is agreeable,
According to which general Notion of Good applied to the particular Nature of Moral goodness, (upon which only we now insist,) a Thing or Actium is said to be Morally Good or Evil, as it is agreeable,
that Proposition, which is true at any time, being so for ever) so it must follow, That the Moral Goodness or Evil of men's Actions, which consist in their Conformity,
that Proposition, which is true At any time, being so for ever) so it must follow, That the Moral goodness or Evil of men's Actions, which consist in their Conformity,
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In like manner, that which is Morally Good, or Evil, at any Time, or in any Case, (since it takes its whole measure from Right Reason ) must be also Eternally,
In like manner, that which is Morally Good, or Evil, At any Time, or in any Case, (since it Takes its Whole measure from Right Reason) must be also Eternally,
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That this indeed is true of Actions, considered in their General Nature or Kind, but not considered in their Particular, Individual Instances. For generally speaking;
That this indeed is true of Actions, considered in their General Nature or Kind, but not considered in their Particular, Individu Instances. For generally speaking;
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or Society of Men, ought, in respect of those Persons, to be esteemed Morally Good, or Honest; and, whatsoever falls under their general Disapprobation, ought, upon the same account, to be reckoned Morally Evil, or Dishonest; which also, they would seem to prove from the very signification of the word Honestus; which, originally and strictly, signifies no more than Creditable, and is but a Derivative from Honor, which signifies Credit or Honour; and, according to the Opinion of some, (we know) That is lodged only in the Esteem and Thoughts of those who pay it,
or Society of Men, ought, in respect of those Persons, to be esteemed Morally Good, or Honest; and, whatsoever falls under their general Disapprobation, ought, upon the same account, to be reckoned Morally Evil, or Dishonest; which also, they would seem to prove from the very signification of the word Honestus; which, originally and strictly, signifies no more than Creditable, and is but a Derivative from Honour, which signifies Credit or Honour; and, according to the Opinion of Some, (we know) That is lodged only in the Esteem and Thoughts of those who pay it,
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and consequently, according to the Principle which we have mentioned, Thievery, amongst the Spartans, was a practice Morally Good and Honest. Thus also, both with the Grecians, and the Romans, it was held a magnanimous,
and consequently, according to the Principle which we have mentioned, Thievery, among the Spartans, was a practice Morally Good and Honest. Thus also, both with the Greeks, and the Roman, it was held a magnanimous,
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And I could also instance in other Actions of a souler, and more unnatural Hue, which yet from the Approbation and Credit they have found in some Countries and Places, have passed for good Morality in those places:
And I could also instance in other Actions of a souler, and more unnatural Hue, which yet from the Approbation and Credit they have found in Some Countries and Places, have passed for good Morality in those places:
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Secondly, The second Opinion, or Position, is, That Good and Evil, Honest and Dishonest, are Originally founded in the Laws and Constitutions of the Soveraign Civil Power, enjoyning some Things, or Actions, and prohibiting others.
Secondly, The second Opinion, or Position, is, That Good and Evil, Honest and Dishonest, Are Originally founded in the Laws and Constitutions of the Sovereign Civil Power, enjoining Some Things, or Actions, and prohibiting Others.
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So that when any thing is found conducing to the Welfare of the Publick, and thereupon comes to be enacted by Governours into a Law, it is forthwith thereby rendred Morally Good and Honest; and, on the contrary, Evil and Dishonest, when, upon its Contrariety to the publick Welfare, it stands prohibited and condemned by the same publick Authority.
So that when any thing is found conducing to the Welfare of the Public, and thereupon comes to be enacted by Governors into a Law, it is forthwith thereby rendered Morally Good and Honest; and, on the contrary, Evil and Dishonest, when, upon its Contrariety to the public Welfare, it Stands prohibited and condemned by the same public authority.
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And lately of one amongst our selves, a less Philosopher, though the greater Heathen of the two, the Infamous Author of the Leviathan. And the like lewd, scandalous,
And lately of one among our selves, a less Philosopher, though the greater Heathen of the two, the Infamous Author of the Leviathan. And the like lewd, scandalous,
That, if the Pope should through Error or Mistake command Vices, and prohibit Vertues, the Church would be bound in Conscience to believe Vice to be Good,
That, if the Pope should through Error or Mistake command Vices, and prohibit Virtues, the Church would be bound in Conscience to believe Vice to be Good,
Si autem erraret Papa, praecipiendo vitia vel prohibendo virtutes, teneretur Ecclesia credere vitia esse Bona & virtutes Malas, nisi vellet contra Conscientiam peccare.
Si autem erraret Papa, praecipiendo Vices vel prohibendo Virtues, teneretur Ecclesia Believe Vices esse Bona & Virtues Malas, nisi vellet contra Conscientiam Peccare.
and fit to be practised? And, Mercy, Chastity, Iustice, Truth, Temperance, Loyalty and Sincere Dealing, be accounted things utterly evil, immoral, and not to be followed by Men, in case the Pope, who is generally a weak,
and fit to be practised? And, Mercy, Chastity, justice, Truth, Temperance, Loyalty and Sincere Dealing, be accounted things utterly evil, immoral, and not to be followed by Men, in case the Pope, who is generally a weak,
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But, when Men give themselves over to the Defence of wicked Interests, and false Propositions, it is just with God to smite the greatest Abilities with the greatest Infatuations.
But, when Men give themselves over to the Defence of wicked Interests, and false Propositions, it is just with God to smite the greatest Abilities with the greatest Infatuations.
And consequently, that the same Action, under exactly the same Circumstances, may be morally Good one day, and morally Evil another; and morally Good in one place, and morally Evil in another: For as much as the same Soveraign Authority may enact or make a Law, commanding such or such an Action to day,
And consequently, that the same Actium, under exactly the same circumstances, may be morally Good one day, and morally Evil Another; and morally Good in one place, and morally Evil in Another: For as much as the same Sovereign authority may enact or make a Law, commanding such or such an Actium to day,
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and the very same Action, under the same Circumstances, may be commanded by Law in one Country, and prohibited by Law in another. Which being so, the Consequence is manifest,
and the very same Actium, under the same circumstances, may be commanded by Law in one Country, and prohibited by Law in Another. Which being so, the Consequence is manifest,
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then those Laws themselves could neither be morally Good nor Evil: The Consequence is evident; Because those Laws are not commanded, or prohibited by any antecedent humane Laws;
then those Laws themselves could neither be morally Good nor Evil: The Consequence is evident; Because those Laws Are not commanded, or prohibited by any antecedent humane Laws;
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And consequently, if the Moral Goodness, or Evil of any Act were to be derived only from a precedent humane Law, Laws themselves, not supposing a dependance upon other precedent humane Laws, could have no Moral Goodness, or Evil in them.
And consequently, if the Moral goodness, or Evil of any Act were to be derived only from a precedent humane Law, Laws themselves, not supposing a dependence upon other precedent humane Laws, could have no Moral goodness, or Evil in them.
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and prohibit what is commanded by them, it would follow, that either such Commands and Prohibitions of the Divine Law doe not at all affect the Actions of Men in point of their Morality,
and prohibit what is commanded by them, it would follow, that either such Commands and Prohibitions of the Divine Law do not At all affect the Actions of Men in point of their Morality,
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so as to render them either Good or Evil, or, that the same Action, at the same time, may, in respect of the Divine Law Commanding it, be Morally Good; and, in respect of an humane Law forbidding it, be Morally Evil. Than which consequence, nothing can be more clear, nor withall more absurd.
so as to render them either Good or Evil, or, that the same Actium, At the same time, may, in respect of the Divine Law Commanding it, be Morally Good; and, in respect of an humane Law forbidding it, be Morally Evil. Than which consequence, nothing can be more clear, nor withal more absurd.
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To which Relation, whatsoever is done agreeably, is Morally and Essentially Good; and, whatsoever is done otherwise, is, at the same rate, Morally Evil.
To which Relation, whatsoever is done agreeably, is Morally and Essentially Good; and, whatsoever is done otherwise, is, At the same rate, Morally Evil.
And this I shall exemplifie in those Two grand, comprehensive, Moral Duties, which Man is for ever obliged to, His Duty towards God, and his Duty towards his Neighbour.
And this I shall exemplify in those Two grand, comprehensive, Moral Duties, which Man is for ever obliged to, His Duty towards God, and his Duty towards his Neighbour.
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which is, To love and obey him with all his Heart, and all his Soul. It is certain, that for a rational, intelligent Creature to conform himself to the Will of God in all things, carries in it a moral Rectitude, or Goodness;
which is, To love and obey him with all his Heart, and all his Soul. It is certain, that for a rational, intelligent Creature to conform himself to the Will of God in all things, carries in it a moral Rectitude, or goodness;
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There being a general Obligation upon Man to obey all God's Laws, whensoever they shall be declared, before any particular Instance of Law comes actually to be declared.
There being a general Obligation upon Man to obey all God's Laws, whensoever they shall be declared, before any particular Instance of Law comes actually to be declared.
Since it cleaves to it Essentially, and by way of Natural result from it, upon the account of that utter unsutableness which Disobedience has to the Relation which Man naturally and necessarily stands in towards his Maker.
Since it cleaves to it Essentially, and by Way of Natural result from it, upon the account of that utter unsuitableness which Disobedience has to the Relation which Man naturally and necessarily Stands in towards his Maker.
We may truly affirm, that the Morality of this Rule does not Originally derive it self from those words of our Saviour, Matth. 7. 12. What soever ye would that Men should doe unto you, doe ye even so unto them:
We may truly affirm, that the Morality of this Rule does not Originally derive it self from those words of our Saviour, Matthew 7. 12. What soever you would that Men should do unto you, do you even so unto them:
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as springing from that Primitive Relation of Equality, which all men, as fellow Creatures and fellow Subjects to the same supreme Lord, bear to one another, in respect of that common Right, which every man has equally to his Life,
as springing from that Primitive Relation of Equality, which all men, as fellow Creatures and fellow Subjects to the same supreme Lord, bear to one Another, in respect of that Common Right, which every man has equally to his Life,
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Which Parity of Right, as to all things purely Natural, being undoubtedly the Result of Nature it self, can any thing be inferred from thence more conformable to Reason,
Which Parity of Right, as to all things purely Natural, being undoubtedly the Result of Nature it self, can any thing be inferred from thence more conformable to Reason,
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and shew it self by the meer Light of Reason, as an higher, and more unquestionable piece of Morality than this, nor as a more confessed Deviation from Morality than the contrary Practice.
and show it self by the mere Light of Reason, as an higher, and more unquestionable piece of Morality than this, nor as a more confessed Deviation from Morality than the contrary Practice.
From all which discourse, I think we may without presumption conclude, that the Rationes Boni, & Mali, the Nature of Good and Evil, as to the principal Instances of both, spring from that Essential Habitude,
From all which discourse, I think we may without presumption conclude, that the Rationes Boni, & Mali, the Nature of Good and Evil, as to the principal Instances of both, spring from that Essential Habitude,
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or Relation, which the Nature of one thing bears to another by vertue of that Order which they stand placed in, here in the World, by the very Law and Condition of their Creation;
or Relation, which the Nature of one thing bears to Another by virtue of that Order which they stand placed in, Here in the World, by the very Law and Condition of their Creation;
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And thus I have done with the First Thing proposed, and given you such an account of the Nature of Good and Evil, as the measure of the present Exercise and Occasion would allow. Pass we now to the
And thus I have done with the First Thing proposed, and given you such an account of the Nature of Good and Evil, as the measure of the present Exercise and Occasion would allow. Pass we now to the
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2 d Which is to shew, That the way by which Good and Evil generally operate upon the Mind of Man, is by those Words or Names by which they are notified and conveyed to the Mind.
2 worser Which is to show, That the Way by which Good and Evil generally operate upon the Mind of Man, is by those Words or Names by which they Are notified and conveyed to the Mind.
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but they are taken in by their Idea's, their Notions or Resemblances; which imprinting themselves after a spiritual, immaterial manner, in the Imagination;
but they Are taken in by their Idea's, their Notions or Resemblances; which imprinting themselves After a spiritual, immaterial manner, in the Imagination;
This therefore is certain, That in humane Life, or Conversation, Words stand for Things; the common business of the World not being capable of being managed otherwise.
This Therefore is certain, That in humane Life, or Conversation, Words stand for Things; the Common business of the World not being capable of being managed otherwise.
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For as much as it is the Nature of Man both to Will and to doe, according to the perswasion he has of the Good and Evil of those Things that come before him;
For as much as it is the Nature of Man both to Will and to do, according to the persuasion he has of the Good and Evil of those Things that come before him;
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And, in order to this, I shall premise these Two Considerations. 1. That the generality of Mankind is wholly and absolutely governed by Words and Names:
And, in order to this, I shall premise these Two Considerations. 1. That the generality of Mankind is wholly and absolutely governed by Words and Names:
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but with two or three popular, empty Words, such as Popery and Superstition, Right of the Subject, Liberty of Conscience, Lord Iesus Christ well tuned and humour'd;
but with two or three popular, empty Words, such as Popery and Superstition, Right of the Subject, Liberty of Conscience, Lord Iesus christ well tuned and humoured;
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only let it sound full and round, and chime right to the Humour, which is at present a Gog, (just as a big, long, rattling Name is said to command even Adoration from a Spaniard, ) and, no doubt, with this powerfull, senseless Engine the Rabbledriver, shall be able to carry all before him,
only let it found full and round, and chime right to the Humour, which is At present a Gog, (just as a big, long, rattling Name is said to command even Adoration from a Spaniard,) and, no doubt, with this powerful, senseless Engine the Rabbledriver, shall be able to carry all before him,
The Truth is, he who shall duly consider these matters, will find that there is a certain bewitchery, or fascination in Words, which makes them operate with a force beyond what we can naturally give an account of.
The Truth is, he who shall duly Consider these matters, will find that there is a certain bewitchery, or fascination in Words, which makes them operate with a force beyond what we can naturally give an account of.
For, would not a man think, ill Deeds, and shrewd Turns, should reach further, and strike deeper than ill Words? And yet many Instances might be given, in which Men have much more easily pardoned ill Things done, than ill Things said against them:
For, would not a man think, ill deeds, and shrewd Turns, should reach further, and strike Deeper than ill Words? And yet many Instances might be given, in which Men have much more Easily pardoned ill Things done, than ill Things said against them:
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Such a peculiar rancour and venom doe they leave behind them in men's Minds, and so much more poysonously and incurably does the Serpent bite with his Tongue, than with his Teeth.
Such a peculiar rancour and venom do they leave behind them in men's Minds, and so much more poisonously and incurably does the Serpent bite with his Tongue, than with his Teeth.
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Yet so it is, that though Men know themselves utterly void of those Qualities and Perfections, which the impudent Sycophant, at the same time, both ascribes to them,
Yet so it is, that though Men know themselves utterly void of those Qualities and Perfections, which the impudent Sycophant, At the same time, both ascribes to them,
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And that to such a degree, that no Offices of Friendship, no real Services shall be able to lie in the Balance against those luscious Falsehoods, which Flattery shall feed the Mind of a Fool in Power with;
And that to such a degree, that no Offices of Friendship, no real Services shall be able to lie in the Balance against those luscious Falsehoods, which Flattery shall feed the Mind of a Fool in Power with;
And therefore can never be acceptable to those whose whole Credit, Interest, and Advantage lies in their not appearing to the World, what they are really in themselves.
And Therefore can never be acceptable to those whose Whole Credit, Interest, and Advantage lies in their not appearing to the World, what they Are really in themselves.
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and presently the Sot (because he knows neither History, nor Antiquity) shall begin to measure himself by himself, (which is the only sure way for him not to fall short;) and so immediately amongst his outward Admirers, and his inward Despisers, Vouched also by a Teste Me-ipso, he steps forth an exact Politician;
and presently the Sot (Because he knows neither History, nor Antiquity) shall begin to measure himself by himself, (which is the only sure Way for him not to fallen short;) and so immediately among his outward Admirers, and his inward Despisers, Vouched also by a Teste Meipso, he steps forth an exact Politician;
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But to give you yet a grosser Instance of the force of Words, and of the extreme Vanity of man's Nature in being influenced by them, hardly shall you meet with any person, Man or Woman,
But to give you yet a grosser Instance of the force of Words, and of the extreme Vanity of Man's Nature in being influenced by them, hardly shall you meet with any person, Man or Woman,
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yet they shall take it very well at your hands, and begin to think with themselves, that certainly they have some Perfections, which the generality of the World are not so happy as to be aware of.
yet they shall take it very well At your hands, and begin to think with themselves, that Certainly they have Some Perfections, which the generality of the World Are not so happy as to be aware of.
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But now, are not these (think we) strange Self-delusions, and yet attested by common Experience, almost every day? But whence, in the mean time, can all this proceed,
But now, Are not these (think we) strange Self-delusions, and yet attested by Common Experience, almost every day? But whence, in the mean time, can all this proceed,
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but from that besotting Intoxication, which this Verbal Magick (as I may so call it) brings upon the Mind of Man? For, can any thing in Nature have a more certain, deep,
but from that besotting Intoxication, which this Verbal Magic (as I may so call it) brings upon the Mind of Man? For, can any thing in Nature have a more certain, deep,
and undeniable Effect, than Folly has upon man's Mind, and Age upon his Body? And yet we see, that in both these, Words are able to perswade men out of what they find and feel, to reverse the very Impressions of Sense,
and undeniable Effect, than Folly has upon Man's Mind, and Age upon his Body? And yet we see, that in both these, Words Are able to persuade men out of what they find and feel, to reverse the very Impressions of Sense,
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whosoever would have one full, lively and complete view of an empty, shallow, selfopinion'd Grandee, surrounded by his Flatterers, (like a choice Dish of Meat by a company of fellows commending, and devouring it at the same time,) let him cast his Eye upon Ahab in the midst of his false Prophets, 2 Kings 22. where we have them all with one Voice for giving him a cast of their Court-Prophecy,
whosoever would have one full, lively and complete view of an empty, shallow, selfopinioned Grandee, surrounded by his Flatterers, (like a choice Dish of Meat by a company of Fellows commending, and devouring it At the same time,) let him cast his Eye upon Ahab in the midst of his false prophets, 2 Kings 22. where we have them all with one Voice for giving him a cast of their Court-Prophecy,
and sending him, in a Complement, to be knockt on the head at Ramoth Gilead. But, says Iehosaphat, (who smelt the Parasite through the Prophet ) in the 7th. vers. Is there not a Prophet of the Lord besides, that we may enquire of him? Why yes, says Ahab, there is yet one man by whom we may enquire of the Lord;
and sending him, in a Compliment, to be knocked on the head At Ramoth Gilead. But, Says Jehoshaphat, (who smelled the Parasite through the Prophet) in the 7th. vers. Is there not a Prophet of the Lord beside, that we may inquire of him? Why yes, Says Ahab, there is yet one man by whom we may inquire of the Lord;
for, it seems, to give Ahab such warning, as might infallibly have prevented his Destruction, was esteemed by him Evil, and to push him on head-long into it,
for, it seems, to give Ahab such warning, as might infallibly have prevented his Destruction, was esteemed by him Evil, and to push him on headlong into it,
because he was fond of it, was accounted Good. These were his new measures of Good and Evil. And therefore, those who knew how to make their Court better, (as the Word is) tell him a bold Lye in God's Name,
Because he was found of it, was accounted Good. These were his new measures of Good and Evil. And Therefore, those who knew how to make their Court better, (as the Word is) tell him a bold Lie in God's Name,
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there being always a sort of Men in the World, (whom others have an Interest to serve by,) who had rather a great deal be pleased, than be safe. Strike them under the fifth Rib; provided at the same time you kiss them too,
there being always a sort of Men in the World, (whom Others have an Interest to serve by,) who had rather a great deal be pleased, than be safe. Strike them under the fifth Rib; provided At the same time you kiss them too,
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as to own plainly and roundly what they would be at; in the 10th. verse; Prophesie not unto us, say they, right things, but prophesie to us smooth things.
as to own plainly and roundly what they would be At; in the 10th. verse; Prophesy not unto us, say they, right things, but prophesy to us smooth things.
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since it is not much material to the Welfare either of Government, or of themselves, whether they Opine right or wrong, and whether they be Philosophers, or no.
since it is not much material to the Welfare either of Government, or of themselves, whither they Opine right or wrong, and whither they be Philosophers, or no.
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But it is vastly the concern both of Government, and of themselves too, whether they be morally good or bad, honest or dishonest. And surely, it is hardly possible for men to make it their business to be vertuous or honest, while Vices are called and pointed out to them by the Names of Vertues;
But it is vastly the concern both of Government, and of themselves too, whither they be morally good or bad, honest or dishonest. And surely, it is hardly possible for men to make it their business to be virtuous or honest, while Vices Are called and pointed out to them by the Names of Virtues;
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And that this is the course of much the greatest part of the World thus to take up their Perswasions concerning Good and Evil by an Implicit Faith, and a full acquiescence in the Word of those, who shall represent things to them under these Characters, I shall prove by Two Reasons;
And that this is the course of much the greatest part of the World thus to take up their Persuasions Concerning Good and Evil by an Implicit Faith, and a full acquiescence in the Word of those, who shall represent things to them under these Characters, I shall prove by Two Reasons;
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First, The First of which shall be taken from that Similitude, Neighbourhood, and Affinity, which is between Vice and Vertue, Good and Evil, in several notable Instances of Each.
First, The First of which shall be taken from that Similitude, Neighbourhood, and Affinity, which is between Vice and Virtue, Good and Evil, in several notable Instances of Each.
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In all which, and the like, it requiring too great a Sagacity for vulgar Minds to draw the Line nicely and exactly between Vice and Vertue, and to adjust the due Limits of Each;
In all which, and the like, it requiring too great a Sagacity for Vulgar Minds to draw the Line nicely and exactly between Vice and Virtue, and to adjust the due Limits of Each;
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Nature having manifestly contrived things so, that the Vulgar, and the Many, are fit only to be led, or driven, but by no means fit to guide, or direct themselves.
Nature having manifestly contrived things so, that the vulgar, and the Many, Are fit only to be led, or driven, but by no means fit to guide, or Direct themselves.
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and Opportunity to apply their Minds to such a serious and attent Consideration, as may let them into a full Discovery of the true Goodness, and Evil of Things which are Qualities, which seldom display themselves to the first View:
and Opportunity to apply their Minds to such a serious and attended Consideration, as may let them into a full Discovery of the true goodness, and Evil of Things which Are Qualities, which seldom display themselves to the First View:
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Through desire (says Solomon) a Man having separated himself, seeketh and intermedleth with all Wisdom, Prov. 18. 12. There must be Leisure and a Retirement, Solitude,
Through desire (Says Solomon) a Man having separated himself, seeks and intermeddleth with all Wisdom, Curae 18. 12. There must be Leisure and a Retirement, Solitude,
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These were the peculiar, extraordinary Privileges of the late blessed Times of Light and Inspiration: Otherwise Nature will still hold on its old Course, never doing any thing which is considerable without the Assistance of its two great Helps, Art, and Industry. But above all, the Knowledge of what is Good, and what is Evil, what ought, and what ought not to be done, in the several Offices and Relations of Life, is a thing too large to be compassed,
These were the peculiar, extraordinary Privileges of the late blessed Times of Light and Inspiration: Otherwise Nature will still hold on its old Course, never doing any thing which is considerable without the Assistance of its two great Helps, Art, and Industry. But above all, the Knowledge of what is Good, and what is Evil, what ought, and what ought not to be done, in the several Offices and Relations of Life, is a thing too large to be compassed,
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and too hard to be mastered, without Brains and Study, Parts, and Contemplation; which Providence never thought fit to make much the greatest Part of Mankind, Possessors of.
and too hard to be mastered, without Brains and Study, Parts, and Contemplation; which Providence never Thought fit to make much the greatest Part of Mankind, Possessors' of.
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And thus, from these two great Considerations premised. 1 st. That the Generality of the World are wholly governed verned by Words and Names; And 2 dly. That the Chief Instance in which they are so, is in such Words and Names, as import the Good or Evil of things; ( Which both the Difficulty of Things themselves,
And thus, from these two great Considerations premised. 1 Saint. That the Generality of the World Are wholly governed verne by Words and Names; And 2 dly. That the Chief Instance in which they Are so, is in such Words and Names, as import the Good or Evil of things; (Which both the Difficulty of Things themselves,
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and the very Condition of humane Nature constrains much the greatest Part of Mankind to take wholly upon Trust:) I say, from these two Considerations, must needs be inferr'd, What a fatal, devilish,
and the very Condition of humane Nature constrains much the greatest Part of Mankind to take wholly upon Trust:) I say, from these two Considerations, must needs be inferred, What a fatal, devilish,
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and destructive Effect the Misapplication, and Confusion of those great Governing Names of Good and Evil, must inevitably have upon the Societies of Men.
and destructive Effect the Misapplication, and Confusion of those great Governing Names of Good and Evil, must inevitably have upon the Societies of Men.
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and Misfortunes that befall Men in this World, Two Thirds of them, at least, would be found resolveable into their being deceived by false Appearances of Good; First deluding their Apprehensions,
and Misfortunes that befall Men in this World, Two Thirds of them, At least, would be found resolvable into their being deceived by false Appearances of Good; First deluding their Apprehensions,
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since according to the Eternal Sanction of God and Nature, such as a Man's Actions are for Good or Evil, such ought also his Condition to be for Happiness, or Misery.
since according to the Eternal Sanction of God and Nature, such as a Man's Actions Are for Good or Evil, such ought also his Condition to be for Happiness, or Misery.
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And lastly, is a Man betrayed, lost, and blown by such Agents, and Instruments, as he imploys in his greatest and nearest Concerns? Why, still the Cause of it is from this, that he misplaced his Confidence, took Hypocrisie for Fidelity,
And lastly, is a Man betrayed, lost, and blown by such Agents, and Instruments, as he employs in his greatest and nearest Concerns? Why, still the Cause of it is from this, that he misplaced his Confidence, took Hypocrisy for Fidis,
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For it is this which supplants not onely private Persons, but Kingdoms and Governments, by keeping them ignorant of their own Strengths and Weaknesses;
For it is this which supplants not only private Persons, but Kingdoms and Governments, by keeping them ignorant of their own Strengths and Weaknesses;
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But now a false glozing Parasite would give him quite another Kind of Counsel, and bid him onely reckon his Ten Thousand Fourty, call his Fool-hardiness Valour,
But now a false glozing Parasite would give him quite Another Kind of Counsel, and bid him only reckon his Ten Thousand Fourty, call his Foolhardiness Valour,
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Secondly, The other great and undoing Mischief, which befalls Men upon the fore-mentioned Account, is by their being mis-represented. Now as by calling Evil good, a Man is mis-represented to himself in the Way of Flattery; so by calling good Evil, he is mis-represented to others in the Way of Slander, and Detraction.
Secondly, The other great and undoing Mischief, which befalls Men upon the forementioned Account, is by their being misrepresented. Now as by calling Evil good, a Man is misrepresented to himself in the Way of Flattery; so by calling good Evil, he is misrepresented to Others in the Way of Slander, and Detraction.
and that which strips him of a Friend, equally attacks him in all those Interests, that are capable of being weakened by the one, and supported by the other.
and that which strips him of a Friend, equally attacks him in all those Interests, that Are capable of being weakened by the one, and supported by the other.
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For if he be Great, and Powerfull (as Spies and Pick-thanks seldom apply to any others) it generally provokes him through mistake to persecute, and tyrannize over;
For if he be Great, and Powerful (as Spies and Pickthanks seldom apply to any Others) it generally provokes him through mistake to persecute, and tyrannise over;
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For it is this which revives, and imitates that unhumane Barbarity of the Old Heathen Persecutors, wrapping up Christians in the Skins of wild Beasts, that so they might be worried and torn in pieces by Dogs.
For it is this which revives, and imitates that unhuman Barbarity of the Old Heathen Persecutors, wrapping up Christians in the Skins of wild Beasts, that so they might be worried and torn in Pieces by Dogs.
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Do but paint an Angel black, and that is enough to make him pass for a Devil. Let us blacken him, let us blacken him what we can, said that Miscreant Harrison, of the blessed King, upon the Wording and drawing up his Charge against his approaching Tryal.
Do but paint an Angel black, and that is enough to make him pass for a devil. Let us blacken him, let us blacken him what we can, said that Miscreant Harrison, of the blessed King, upon the Wording and drawing up his Charge against his approaching Trial.
it is a Weapon forged in Hell, and formed by the prime Artificer, and Engineer of all Mischief, the Devil; and none but that God, who knows all Things,
it is a Weapon forged in Hell, and formed by the prime Artificer, and Engineer of all Mischief, the devil; and none but that God, who knows all Things,
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Prevention of Sin AN Unvaluable Mercy: OR, A SERMON Preached upon that Subject, On I SAM. XXV. 32, 33. AT Christ-Church, Oxon. Nov. 10. 1678. 1 SAM. XXV. 32, 33. And David said to Abigail;
Prevention of since an Unvaluable Mercy: OR, A SERMON Preached upon that Subject, On I SAM. XXV. 32, 33. AT Christ church, Oxford Nov. 10. 1678. 1 SAM. XXV. 32, 33. And David said to Abigail;
A Resolution took up from the Sense of a gross Indignity, and Affront passed upon him, in Recompence of a signal Favour and Kindness received from him.
A Resolution took up from the Sense of a gross Indignity, and Affront passed upon him, in Recompense of a signal Favour and Kindness received from him.
For during his Exile, and Flight before Saul; in which he was frequently put to all the Hardships, which usually befall the Weak, flying before the Strong;
For during his Exile, and Flight before Saul; in which he was frequently put to all the Hardships, which usually befall the Weak, flying before the Strong;
And, as if the Greatness of the Asker, and the Smallness of the Thing asked, had not been sufficient to inforce his Request, he adds a Commemoration of his own Generous,
And, as if the Greatness of the Asker, and the Smallness of the Thing asked, had not been sufficient to enforce his Request, he adds a Commemoration of his own Generous,
And now, who would not but think, that such ungratefull Usage, heightned with such reproachfull Language, might warrant the Justice of the sharpest Revenge;
And now, who would not but think, that such ungrateful Usage, heightened with such reproachful Language, might warrant the justice of the Sharpest Revenge;
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so absolutely the Peculiar of Heaven, that no Consideration whatsoever can empower, even the best Men, to assume the Execution of it in their own Case.
so absolutely the Peculiar of Heaven, that no Consideration whatsoever can empower, even the best Men, to assume the Execution of it in their own Case.
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Which Words, together with those going before in the same Verse, naturally afford us this Doctrinal Proposition, which shall be the Subject of the following Discourse.
Which Words, together with those going before in the same Verse, naturally afford us this Doctrinal Proposition, which shall be the Subject of the following Discourse.
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1. Of the Condition which the Sinner is in, when this Mercy is vouchsafed him. 2. Of the Principle or Fountain, from whence this Prevention of Sin does proceed.
1. Of the Condition which the Sinner is in, when this Mercy is vouchsafed him. 2. Of the Principle or Fountain, from whence this Prevention of since does proceed.
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4 ly and Lastly, Of the Advantages accruing to the Soul from the Prevention of Sin, above what can be had from the bare Pardon of it, in Case it comes to be pardoned. Of these in their Order:
4 lie and Lastly, Of the Advantages accrueing to the Soul from the Prevention of since, above what can be had from the bore Pardon of it, in Case it comes to be pardoned. Of these in their Order:
both hurrying him on to satisfie the Cravings of it, by some wicked Action. He is possessed, and acted by a Passion, which, for the present, absolutely over-rules him;
both hurrying him on to satisfy the Cravings of it, by Some wicked Actium. He is possessed, and acted by a Passion, which, for the present, absolutely overrules him;
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For, while a Man is engaged in any sinfull Purpose, through the Prevalence of any Passion, during the Continuance of that Passion, he fully approves of whatsoever he is carried on to doe in the Strength of it;
For, while a Man is engaged in any sinful Purpose, through the Prevalence of any Passion, during the Continuance of that Passion, he Fully approves of whatsoever he is carried on to do in the Strength of it;
Thus we see, when Ionas was under the Passion of Anger, and God asked him, Whether he did well to be angry? He answered, I do well to be angry even unto Death, Jonas 4. 9. And when Saul was under his persecuting Fit, what he did, appeared to him good and necessary, Acts 26. 9. I verily thought with my self, that I ought to doe many things contrary to the Name of Iesus.
Thus we see, when Ionas was under the Passion of Anger, and God asked him, Whither he did well to be angry? He answered, I do well to be angry even unto Death, Jonah 4. 9. And when Saul was under his persecuting Fit, what he did, appeared to him good and necessary, Acts 26. 9. I verily Thought with my self, that I ought to do many things contrary to the Name of Iesus.
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and perverted his reason so far, that it struck in wholly with his Passion, and told him, That the Bloody purpose he was going to execute, was Just, Magnanimous,
and perverted his reason so Far, that it struck in wholly with his Passion, and told him, That the Bloody purpose he was going to execute, was Just, Magnanimous,
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or Reason, which is made a Party in the whole Action, and influenced to a present Approbation of all the ill Things which his Passion can suggest? This is most certain; and every Man may find it by Experience, (if he will but impartially reflect upon the Method of his own Actings,
or Reason, which is made a Party in the Whole Actium, and influenced to a present Approbation of all the ill Things which his Passion can suggest? This is most certain; and every Man may find it by Experience, (if he will but impartially reflect upon the Method of his own Actings,
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and the Motions of his own Mind,) That, while he is under any Passion, he thinks and judges quite otherwise of the proper Objects of that Passion, from what he does,
and the Motions of his own Mind,) That, while he is under any Passion, he thinks and judges quite otherwise of the proper Objects of that Passion, from what he does,
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Take a Man under the Transports of a Vehement Rage or Revenge, and he passes a very different Judgment upon Murder and Blood-shed, from what he does when his Revenge is over,
Take a Man under the Transports of a Vehement Rage or Revenge, and he passes a very different Judgement upon Murder and Bloodshed, from what he does when his Revenge is over,
Take a Man possessed with a strong and immoderate Desire of any thing, and you shall find, that the Worth and Excellency of that thing appears much greater,
Take a Man possessed with a strong and immoderate Desire of any thing, and you shall find, that the Worth and Excellency of that thing appears much greater,
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So that while Passion is upon the Wing, and the Man fully engaged in the Prosecution of some unlawfull Object, no Remedy or Controll is to be expected from his Reason, which is wholly gain'd over to judge in favour of it.
So that while Passion is upon the Wing, and the Man Fully engaged in the Prosecution of Some unlawful Object, no Remedy or Control is to be expected from his Reason, which is wholly gained over to judge in favour of it.
When his Drink indeed is over, he sees the Folly and the Absurdity, the Madness, and the Vileness of those Things, which before he acted with full Complacency, and Approbation.
When his Drink indeed is over, he sees the Folly and the Absurdity, the Madness, and the Vileness of those Things, which before he acted with full Complacency, and Approbation.
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And so long as the Will, and the Affections are pleased, and exceedingly gratified in any Course of Acting, it is impossible for a Man (so far as he is at his own disposal) not to continue in it;
And so long as the Will, and the Affections Are pleased, and exceedingly gratified in any Course of Acting, it is impossible for a Man (so Far as he is At his own disposal) not to continue in it;
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From all which we see, that when a Man has took up a full Purpose of Sinning, he is hurried on to it in the Strength of all those Principles, which Nature has given him to act by:
From all which we see, that when a Man has took up a full Purpose of Sinning, he is hurried on to it in the Strength of all those Principles, which Nature has given him to act by:
For Sin having depraved his Iudgment, and got possession of his Will, there is no other Principle left him naturally, by which he can make head against it. Nor is this all;
For since having depraved his Judgement, and god possession of his Will, there is no other Principle left him naturally, by which he can make head against it. Nor is this all;
Nay, when Opporunities shall lie so fair, as not only to permit, but even to invite, and further a Progress in Sin. So that the Sinner shall set forth,
Nay, when Opporunities shall lie so fair, as not only to permit, but even to invite, and further a Progress in Sin. So that the Sinner shall Set forth,
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So that when the Preventing Goodness of God reaches out its Arm, and pulls him out of this fatal Path, it does by main force even wrest him from himself,
So that when the Preventing goodness of God reaches out its Arm, and pulls him out of this fatal Path, it does by main force even wrest him from himself,
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which was to shew, What is the Fountain or Impulsive Cause of this Prevention of Sin? It is perfectly Free Grace. A man at best, upon all Principles of Divinity,
which was to show, What is the Fountain or Impulsive Cause of this Prevention of since? It is perfectly Free Grace. A man At best, upon all Principles of Divinity,
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But surely, while he is under the Dominion of Sin, and engaged in full Design and Purpose to commit it, it is not imaginable what can be found in him to oblige the Divine Grace in his behalf.
But surely, while he is under the Dominion of since, and engaged in full Design and Purpose to commit it, it is not imaginable what can be found in him to oblige the Divine Grace in his behalf.
For, he is in high and actual Rebellion against the only Giver of such Grace. And therefore it must needs flow from a redundant, unaccountable Fulness of Compassion;
For, he is in high and actual Rebellion against the only Giver of such Grace. And Therefore it must needs flow from a redundant, unaccountable Fullness of Compassion;
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It is not from what a man is, or what he has done; from any Vertue or Excellency, any preceding Worth or Desert in him, that God is induced thus to interpose between Him and Ruin,
It is not from what a man is, or what he has done; from any Virtue or Excellency, any preceding Worth or Desert in him, that God is induced thus to interpose between Him and Ruin,
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God sees a man wallowing in his native Filth and Impurity, delivered over as an absolute Captive to Sin, polluted with its Guilt, and enslaved by its Power;
God sees a man wallowing in his native Filth and Impurity, Delivered over as an absolute Captive to since, polluted with its Gilded, and enslaved by its Power;
some of them maturely diverted, and took off, and others permitted to go on without check or controll, till they finish a sinfull Course in final Perdition? So true is it, that,
Some of them maturely diverted, and took off, and Others permitted to go on without check or control, till they finish a sinful Course in final Perdition? So true is it, that,
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if things were cast upon this Issue, that God should never prevent Sin, till something in Man deserved it, the best of Men would fall into Sin, continue in Sin, and Sin on for ever.
if things were cast upon this Issue, that God should never prevent since, till something in Man deserved it, the best of Men would fallen into since, continue in since, and since on for ever.
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Come we now to the 3 d. Demonstration, or Proof of the Greatness of this preventing Mercy, taken from the Hazard a Man runs, if the Commission of Sin be not prevented,
Come we now to the 3 d. Demonstration, or Proof of the Greatness of this preventing Mercy, taken from the Hazard a Man runs, if the Commission of since be not prevented,
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2 ly. The other Consideration is, That in every Sin deliberately committed, there are (generally speaking) many more Degrees of Probability, that That Sin will never come to be pardoned, than that it will.
2 lie. The other Consideration is, That in every since deliberately committed, there Are (generally speaking) many more Degrees of Probability, that That since will never come to be pardoned, than that it will.
And this shall be made appear upon these Three following Accounts. 1. Because every Commission of Sin introduces into the Soul a certain degree of Hardness,
And this shall be made appear upon these Three following Accounts. 1. Because every Commission of since introduces into the Soul a certain degree of Hardness,
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So that although the Body of the Liquor should be poured out again, yet still it leaves that Tang behind it, which makes the Vessel fitter for that, than for any other.
So that although the Body of the Liquour should be poured out again, yet still it leaves that Tang behind it, which makes the Vessel fitter for that, than for any other.
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When the Soul is beaten from its first Station, and the Mounds and Outworks of Vertue are once broken down, it becomes quite another thing from what it was before.
When the Soul is beaten from its First Station, and the Mounds and Outworks of Virtue Are once broken down, it becomes quite Another thing from what it was before.
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First, That every Commission of Sin, in some degree, hardens the Soul in that Sin. Secondly, That every Commission of Sin disposes the Soul to proceed further in Sin:
First, That every Commission of since, in Some degree, hardens the Soul in that Sin. Secondly, That every Commission of since disposes the Soul to proceed further in since:
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And then, I suppose, there cannot but appear a greater likelihood, that a Sin once committed, will, in the issue, not be pardon'd, than that it will.
And then, I suppose, there cannot but appear a greater likelihood, that a since once committed, will, in the issue, not be pardoned, than that it will.
All which considered, surely there cannot need a more pregnant Argument of the Greatness of this Preventing Mercy; if it did no more for a man than this;
All which considered, surely there cannot need a more pregnant Argument of the Greatness of this Preventing Mercy; if it did not more for a man than this;
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And therefore, let the boldest Sinner take this one Consideration along with him, when he is going to Sin, That whether the Sin he is about to act ever comes to be pardoned or no;
And Therefore, let the Boldest Sinner take this one Consideration along with him, when he is going to since, That whither the since he is about to act ever comes to be pardoned or no;
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But suppose, that the Sin, which upon non-prevention comes to be committed, comes also to be repented of, and consequently to be pardoned. Yet, in the
But suppose, that the since, which upon non-prevention comes to be committed, comes also to be repented of, and consequently to be pardoned. Yet, in the
Fourth and Last place, The Greatness of this Preventing-Mercy is eminently proved from those Advantages accruing to the Soul, from the Prevention of Sin, above what can be had from the bare Pardon of it.
Fourth and Last place, The Greatness of this Preventing-Mercy is eminently proved from those Advantages accrueing to the Soul, from the Prevention of since, above what can be had from the bore Pardon of it.
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and God in his Infinite Wisdom does not deal forth the same measure of his Preventing Grace to All. Sometimes he may suffer the Soul but just to begin the sinfull production, in reflecting upon a Sin suggested by the Imagination, with some Complacency, and Delight;
and God in his Infinite Wisdom does not deal forth the same measure of his Preventing Grace to All. Sometime he may suffer the Soul but just to begin the sinful production, in reflecting upon a since suggested by the Imagination, with Some Complacency, and Delight;
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which, in the Apostle's phrase, is to conceive Sin; and then, in these early, imperfect Beginnings, God perhaps may presently dash, and extinguish it.
which, in the Apostle's phrase, is to conceive since; and then, in these early, imperfect Beginnings, God perhaps may presently dash, and extinguish it.
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And this brings in the Consideration of that other great Advantage accruing to the Soul from the Prevention of Sin, above what can be had from the bare Pardon of it; Namely,
And this brings in the Consideration of that other great Advantage accrueing to the Soul from the Prevention of since, above what can be had from the bore Pardon of it; Namely,
There is that true Joy, that solid and substantial Comfort, conveyed to the Heart by Preventing-Grace; which Pardoning-Grace, at the best, very seldom,
There is that true Joy, that solid and substantial Comfort, conveyed to the Heart by Preventing-Grace; which Pardoning-Grace, At the best, very seldom,
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The Hand-writing against him may be Cancelled in the Court of Heaven, and yet the Enditement run on in the Court of Conscience. So that a Man may be safe as to his Condition,
The Handwriting against him may be Canceled in the Court of Heaven, and yet the Enditement run on in the Court of Conscience. So that a Man may be safe as to his Condition,
The Pardoned Person must not think to stand upon the same vantage Ground with the Innocent. It is enough that they are both equally safe; but it cannot be thought, that without a rare Privilege, both can be equally chearfull. And,
The Pardoned Person must not think to stand upon the same vantage Ground with the Innocent. It is enough that they Are both equally safe; but it cannot be Thought, that without a rare Privilege, both can be equally cheerful. And,
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thus much for the advantagious Effects of Preventing, above those of Pardoning Grace; which was the Fourth and Last Argument brought for the Proof of the Proposition.
thus much for the advantageous Effects of Preventing, above those of Pardoning Grace; which was the Fourth and Last Argument brought for the Proof of the Proposition.
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Pass we now to the next General Thing proposed for the Prosecution of it; Namely, 2. Its Application. Which, from the foregoing Discourse, may afford us several usefull Deductions;
Pass we now to the next General Thing proposed for the Prosecution of it; Namely, 2. Its Application. Which, from the foregoing Discourse, may afford us several useful Deductions;
But, doe we think, that David could have found half that pleasure in the Execution of his Revenge, that he expresses here upon the Disappointment of it? Possibly it might have pleased him in the present heat and hurry of his Rage,
But, do we think, that David could have found half that pleasure in the Execution of his Revenge, that he Expresses Here upon the Disappointment of it? Possibly it might have pleased him in the present heat and hurry of his Rage,
and surely the present pleasure of a sinfull Act, is a poor Countervail for the bitterness of the Review, which begins where the Action ends, and lasts for ever.
and surely the present pleasure of a sinful Act, is a poor Countervail for the bitterness of the Review, which begins where the Actium ends, and lasts for ever.
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All Pleasure springing from a gratified Passion, as most of the Pleasure of Sin does, must needs determine with that Passion. 'Tis short, violent, and fallacious;
All Pleasure springing from a gratified Passion, as most of the Pleasure of since does, must needs determine with that Passion. It's short, violent, and fallacious;
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and, as soon as the Imagination is disabused, will certainly be at an end. And therefore Des Cartes prescribes excellently well for the Regulation of the Passions;
and, as soon as the Imagination is disabused, will Certainly be At an end. And Therefore Des Cartes prescribes excellently well for the Regulation of the Passion;
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viz. That a Man should fix and fore-arm his Mind with this settled Perswasion, that, during that Commotion of his Blood and Spirits, in which Passion properly consists, whatsoever is offered to his Imagination in favour of it, tends only to deceive his Reason.
viz. That a Man should fix and forearm his Mind with this settled Persuasion, that, during that Commotion of his Blood and Spirits, in which Passion properly consists, whatsoever is offered to his Imagination in favour of it, tends only to deceive his Reason.
Secondly, We have here a sure unfailing Criterion, by which every Man may discover, and find out the gracious or ungracious Disposition of his own Heart.
Secondly, We have Here a sure unfailing Criterion, by which every Man may discover, and find out the gracious or ungracious Disposition of his own Heart.
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But, has he at any time kept thee from thy Sin? stopt thee in the prosecution of thy Lust? defeated the malicious Arts and Stratagems of thy mortal Enemy the Tempter? And, does not the sense of this move and affect thy Heart more than all the former Instances of Temporal Prosperity, which are but (as it were) the promiscuous Scatterings of his Common Providence,
But, has he At any time kept thee from thy since? stopped thee in the prosecution of thy Lust? defeated the malicious Arts and Stratagems of thy Mortal Enemy the Tempter? And, does not the sense of this move and affect thy Heart more than all the former Instances of Temporal Prosperity, which Are but (as it were) the promiscuous Scatterings of his Common Providence,
and avenging my self with my own hand. These were his joyfull and glorious Trophies; not that he Triumphed over his Enemy, but that he Insulted over his Revenge;
and avenging my self with my own hand. These were his joyful and glorious Trophies; not that he Triumphed over his Enemy, but that he Insulted over his Revenge;
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As, Blessed be that Providence, which delivered me from such a lewd Company, and such a vicious Acquaintance, which was the Bane of such, and such a person.
As, Blessed be that Providence, which Delivered me from such a lewd Company, and such a vicious Acquaintance, which was the Bane of such, and such a person.
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Since there is none of all these but may be the Instruments of Preventing-Grace in the hands of a mercifull God, to keep us from those Courses which would otherwise assuredly end in our confusion.
Since there is none of all these but may be the Instruments of Preventing-Grace in the hands of a merciful God, to keep us from those Courses which would otherwise assuredly end in our confusion.
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But to make the Assertion more particular, and thereby more convincing, let us take an Account of it with reference to the three greatest and deservedly most valued Enjoyments of this Life. 1. Health, 2ly. Reputation; And, 3ly. Wealth.
But to make the Assertion more particular, and thereby more convincing, let us take an Account of it with Referente to the three greatest and deservedly most valued Enjoyments of this Life. 1. Health, 2ly. Reputation; And, 3ly. Wealth.
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Praise and Applause had swell'd thee to a proportion ready to burst; it had vitiated all thy spiritual Appetites, and brought thee to feed upon the Air,
Praise and Applause had swelled thee to a proportion ready to burst; it had vitiated all thy spiritual Appetites, and brought thee to feed upon the Air,
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and to let out the poysonous Vapour, is not the Mercy greater than the Severity of the Cure? Cover them with shame (says the Psalmist ) that they may seek thy Name. Fame and Glory transports a Man out of himself;
and to let out the poisonous Vapour, is not the Mercy greater than the Severity of the Cure? Cover them with shame (Says the Psalmist) that they may seek thy Name. Fame and Glory transports a Man out of himself;
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and that either by denying thee any share of the Plenties of this Life, (which is something grievous;) or by taking them away, which is much more so? Yet still all this may be but the Effect of Preventing Mercy.
and that either by denying thee any share of the Plenties of this Life, (which is something grievous;) or by taking them away, which is much more so? Yet still all this may be but the Effect of Preventing Mercy.
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For, does not the Wisest of Men, next our Saviour, tell us of Riches kept to the hurt of the owners of them? Eccles. 5. 13. And, does not our Saviour himself speak of the intolerable Difficulty, which they cause in men's passage to Heaven? Doe they not make the Narrow way much narrower? and contract the Gate which leads to life to the streightness of a Needle's Eye?
For, does not the Wisest of Men, next our Saviour, tell us of Riches kept to the hurt of the owners of them? Eccles. 5. 13. And, does not our Saviour himself speak of the intolerable Difficulty, which they cause in men's passage to Heaven? Do they not make the Narrow Way much narrower? and contract the Gate which leads to life to the straightness of a Needle's Eye?
and emptying thy Bags, and so sute the Narrowness of thy Fortune, to the Narrowness of the way thou art to pass, is there any thing but Mercy in all this? Nay, are not the Riches of his Mercy conspicuous in the Poverty of thy Condition?
and emptying thy Bags, and so suit the Narrowness of thy Fortune, to the Narrowness of the Way thou art to pass, is there any thing but Mercy in all this? Nay, Are not the Riches of his Mercy conspicuous in the Poverty of thy Condition?
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But, does not the Town presently ring of his Debaucheries, his Blasphemies and his Murders? Are not his Riches and his Lewdnesses talkt of together? and the Odiousness of one, heightned and set off by the Greatness of the other? Are not his Oaths, his Riots,
But, does not the Town presently ring of his Debaucheries, his Blasphemies and his Murders? are not his Riches and his Lewdnesses talked of together? and the Odiousness of one, heightened and Set off by the Greatness of the other? are not his Oaths, his Riots,
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Now consider, had this grand Debauchee, this glistering Monster, been born to thy Poverty and mean Circumstances, he could not have contracted such a clamorous Guilt, he could not have been so bad:
Now Consider, had this grand Debauchee, this glistering Monster, been born to thy Poverty and mean circumstances, he could not have contracted such a clamorous Gilded, he could not have been so bad:
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And where Providence denies the latter, it cuts off all Temptation to the former. And thus I have shown by particular Instances, what Cause men have to acquiesce in,
And where Providence Denies the latter, it cuts off all Temptation to the former. And thus I have shown by particular Instances, what Cause men have to acquiesce in,
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and with what Satisfaction, or rather Gratitude, that ought to be endured, by which the greatest of Mischiefs is prevented. The great Physician of Souls, sometimes, cannot Cure without Cutting us.
and with what Satisfaction, or rather Gratitude, that ought to be endured, by which the greatest of Mischiefs is prevented. The great physician of Souls, sometime, cannot Cure without Cutting us.
IN Two SERMONS On 1 IOHN III. 21. PREACHED Before the UNIVERSITY at Christ-Church, Oxon. The First Preached on the 1st. of Nov. 1691. 1 JOHN III. 21. Beloved, if our Heart condemn us not, we have Confidence towards God.
IN Two SERMONS On 1 JOHN III. 21. PREACHED Before the UNIVERSITY At Christ church, Oxford The First Preached on the 1st. of Nov. 1691. 1 JOHN III. 21. beloved, if our Heart condemn us not, we have Confidence towards God.
And therefore it may very well deserve our best Skill and Care, to enquire into those Rules, by which we may guide our Iudgment in so weighty an Affair, both with safety and success.
And Therefore it may very well deserve our best Skill and Care, to inquire into those Rules, by which we may guide our Judgement in so weighty an Affair, both with safety and success.
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He, who owes his Piety to Fame and Hear-say, and the Evidences of his Salvation to popular Voice and Opinion, builds his House not only upon the Sand, but (which is worse) upon the Wind; and writes the Deeds, by which he holds his Estate, upon the face of a River. He makes a Bodily Eye the Judge of Things impossible to be seen; and Humor and Ignorance (which the generality of Men both think and speak by) the great Proofs of his Justification.
He, who owes his Piety to Fame and Hearsay, and the Evidences of his Salvation to popular Voice and Opinion, builds his House not only upon the Sand, but (which is Worse) upon the Wind; and writes the deeds, by which he holds his Estate, upon the face of a River. He makes a Bodily Eye the Judge of Things impossible to be seen; and Humour and Ignorance (which the generality of Men both think and speak by) the great Proofs of his Justification.
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But, surely, no man has the Estate of his Soul drawn upon his Face, nor the Decree of his Election wrote upon his Forehead. He who would know a man throughly, must follow him into the Closet of his Heart;
But, surely, no man has the Estate of his Soul drawn upon his Face, nor the decree of his Election wrote upon his Forehead. He who would know a man thoroughly, must follow him into the Closet of his Heart;
A grave, stanch, skillfully managed Face, set upon a grasping, aspiring Mind, having got many a sly Formalist the Reputation of a Primitive and severe Piety (forsooth) and made many such Mountebanks pass admired,
A grave, staunch, skilfully managed Face, Set upon a grasping, aspiring Mind, having god many a sly Formalist the Reputation of a Primitive and severe Piety (forsooth) and made many such Mountebanks pass admired,
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The greatest part of the World is nothing but Apperance, nothing but Shew and Surface; and many make it their Business, their Study and Concern, that it should be so;
The greatest part of the World is nothing but Appearance, nothing but Show and Surface; and many make it their Business, their Study and Concern, that it should be so;
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and, by a long, immemorial Practice, and (as it were) Prescription of an aged, thorough-paced Hypocrisie, come at length to believe that for a Reality, which, at the first Practice of it, they themselves knew to be a Cheat.
and, by a long, immemorial Practice, and (as it were) Prescription of an aged, thoroughpaced Hypocrisy, come At length to believe that for a Reality, which, At the First Practice of it, they themselves knew to be a Cheat.
But, if Men love to be deceived, and fooled about so great an Interest as that of their spiritual Estate, it must be confessed that they cannot take a surer,
But, if Men love to be deceived, and fooled about so great an Interest as that of their spiritual Estate, it must be confessed that they cannot take a Surer,
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and more effectual Course to be so, than by taking their Neighbour's Word for that, which can be known to them only from their own Hearts. For, certainly, it is not more absurd to undertake to tell the Name of an unknown person by his looks, than to Vouch a man's Saintship from the vogue of the World, founded upon his External Behaviour.
and more effectual Course to be so, than by taking their Neighbour's Word for that, which can be known to them only from their own Hearts. For, Certainly, it is not more absurd to undertake to tell the Name of an unknown person by his looks, than to Vouch a Man's Saintship from the vogue of the World, founded upon his External Behaviour.
And the Reason is, because no Learning whatsoever can give a man the Knowledge of another's Heart. Besides, that it is more than possible that the most profound,
And the Reason is, Because no Learning whatsoever can give a man the Knowledge of another's Heart. Beside, that it is more than possible that the most profound,
and, if he does judge right, yet the Man cannot be sure that he will declare that Judgment sincerely and impartially, (the greatest Clerks being not always the honestest, any more than the wisest Men, ) but may purposely sooth a man up for Hope or Fear,
and, if he does judge right, yet the Man cannot be sure that he will declare that Judgement sincerely and impartially, (the greatest Clerks being not always the honestest, any more than the Wisest Men,) but may purposely sooth a man up for Hope or fear,
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and by that new-invented Engine of the Doctrine of Probability, will undertake to warrant, and quiet the Sinner's Conscience in the Commission of any Sin whatsoever, provided there be but the Opinion of one Learned Man to vouch it.
and by that new-invented Engine of the Doctrine of Probability, will undertake to warrant, and quiet the Sinner's Conscience in the Commission of any since whatsoever, provided there be but the Opinion of one Learned Man to vouch it.
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Such an Ascendant have these Romish Casuists over Scripture, Reason, and Morality; much like what is said of the stupid, modern Iews, that they have subdued their Sense and Reason to such a sottish Servitude to their Rabbies, as to hold, That in case two Rabbies should happen to contradict one another, they were yet bound to believe the Contradictory Assertions of both to be equally certain,
Such an Ascendant have these Romish Casuists over Scripture, Reason, and Morality; much like what is said of the stupid, modern Iews, that they have subdued their Sense and Reason to such a sottish Servitude to their Rabbies, as to hold, That in case two Rabbies should happen to contradict one Another, they were yet bound to believe the Contradictory Assertions of both to be equally certain,
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if the Judgment of one Doctor may authorize the Practice of any Action, I believe, it will be hard to find any sort or degree of Villainy, which the Corruption of Man's Nature is capable of committing, which shall not meet with a Defence. And of this, I could give you such an Instance from something wrote by a certain Prelate of theirs, Cardinal and Arch-Bishop of Beneventum, as were enough, not only to astonish all Pious Ears,
if the Judgement of one Doctor may authorise the Practice of any Actium, I believe, it will be hard to find any sort or degree of Villainy, which the Corruption of Man's Nature is capable of committing, which shall not meet with a Defence. And of this, I could give you such an Instance from something wrote by a certain Prelate of theirs, Cardinal and Arch-Bishop of Benevento, as were enough, not only to astonish all Pious Ears,
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But the Truth is, the Way, by which these Romish Casuists speak Peace to the Consciences of Men, is either by teaching them, that many Actions, are not Sins, which yet really are so;
But the Truth is, the Way, by which these Romish Casuists speak Peace to the Consciences of Men, is either by teaching them, that many Actions, Are not Sins, which yet really Are so;
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Such as are their Pardons and Indulgences, and giving Men a share in the Saints Merits, out of the Common Bank and Treasury of the Church, which the Pope has the sole custody and disposal of,
Such as Are their Pardons and Indulgences, and giving Men a share in the Saints Merits, out of the Common Bank and Treasury of the Church, which the Pope has the sole custody and disposal of,
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and is never kept shut to such as come with an open hand. So that, according to these New Evangelists, well may we pronounce, Blessed are the Rich, for theirs is the Kingdom of Heaven.
and is never kept shut to such as come with an open hand. So that, according to these New Evangelists, well may we pronounce, Blessed Are the Rich, for theirs is the Kingdom of Heaven.
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And, it is really matter both of Wonder and Indignation, that such Impostors should at all concern themselves about Rules or Directions of Conscience, who seem to have no Consciences to apply them to.
And, it is really matter both of Wonder and Indignation, that such Impostors should At all concern themselves about Rules or Directions of Conscience, who seem to have no Consciences to apply them to.
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3 ly. The Absolution pronounced by a Priest, whether Papist or Protestant, is not a certain, infallible Ground, to give the person, so absolved, confidence towards God:
3 lie. The Absolution pronounced by a Priest, whither Papist or Protestant, is not a certain, infallible Ground, to give the person, so absolved, confidence towards God:
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as to the Estate of his Soul, then it would follow, That every person, so absolved, should, by vertue thereof, be, ipso facto, put into such a Condition of safety, which is not imaginable.
as to the Estate of his Soul, then it would follow, That every person, so absolved, should, by virtue thereof, be, ipso facto, put into such a Condition of safety, which is not imaginable.
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For the Absolution pronounced must be either Conditional, as running upon the Conditions of Faith and Repentance; and then, if those Conditions are not sound in the person so absolved, it is but a Seal to a Blank,
For the Absolution pronounced must be either Conditional, as running upon the Conditions of Faith and Repentance; and then, if those Conditions Are not found in the person so absolved, it is but a Seal to a Blank,
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Or, the Absolution must be pronounced in Terms absolute, and unconditional: And if so, then the said Absolution becomes valid and effectual, either by vertue of the State of the Person, to whom it was pronounced,
Or, the Absolution must be pronounced in Terms absolute, and unconditional: And if so, then the said Absolution becomes valid and effectual, either by virtue of the State of the Person, to whom it was pronounced,
then it is clear, That although it runs in Forms Absolute, yet it is indeed Conditional, as depending upon the Qualification of the Person, to whom it is pronounced;
then it is clear, That although it runs in Forms Absolute, yet it is indeed Conditional, as depending upon the Qualification of the Person, to whom it is pronounced;
Who therefore owes the Remission of his Sins, not properly to the Priest's Absolution, but to his own Repentance, which made that Absolution effectual,
Who Therefore owes the Remission of his Sins, not properly to the Priest's Absolution, but to his own Repentance, which made that Absolution effectual,
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and with full Intention to Absolve him. But the horrible Absurdity, Blasphemy, and Impiety of this Assertion, sufficiently proclaims its Falsity without any further Confutation.
and with full Intention to Absolve him. But the horrible Absurdity, Blasphemy, and Impiety of this Assertion, sufficiently proclaims its Falsity without any further Confutation.
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In a word, if a man be a Penitent, his Repentance stamps his Absolution effectual. If not, let the Priest repeat the same Absolution to him Ten thousand times;
In a word, if a man be a Penitent, his Repentance stamps his Absolution effectual. If not, let the Priest repeat the same Absolution to him Ten thousand times;
And consequently, he who places his Salvation upon this Ground, will find himself like an imprisoned and condemned Malefactor, who in the Night dreams, that he is released,
And consequently, he who places his Salvation upon this Ground, will find himself like an imprisoned and condemned Malefactor, who in the Night dreams, that he is released,
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4 ly. and Lastly, No Advantages from External Church-Membership, or Profession of the true Religion, can of themselves give a Man Confidence towards God.
4 lie. and Lastly, No Advantages from External Church membership, or Profession of the true Religion, can of themselves give a Man Confidence towards God.
Who, because they were the Sons of Abraham, as it is readily acknowledged by our Saviour, Iohn 8. 37. And because they were entrusted with the Oracles of God, Rom. 3. 2. Together with the Covenants, and the Promises, Rom. 9. 4. That is, in other Words,
Who, Because they were the Sons of Abraham, as it is readily acknowledged by our Saviour, John 8. 37. And Because they were Entrusted with the Oracles of God, Rom. 3. 2. Together with the Covenants, and the Promises, Rom. 9. 4. That is, in other Words,
Because they were the True Church, and Professors of the True Religion (while all the World, about them, lay wallowing in Ignorance, Heathenism, and Idolatry ) they concluded from hence, that God was so fond of them, that notwithstanding all their Villainies,
Because they were the True Church, and Professors of the True Religion (while all the World, about them, lay wallowing in Ignorance, Heathenism, and Idolatry) they concluded from hence, that God was so found of them, that notwithstanding all their Villainies,
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They thought (it seems) God and themselves linked together in so fast, but withall so strange a Covenant, that although they never performed their part of it, God was yet bound to make good every Tittle of his.
They Thought (it seems) God and themselves linked together in so fast, but withal so strange a Covenant, that although they never performed their part of it, God was yet bound to make good every Tittle of his.
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And this made Iohn the Baptist, set himself with so much Acrimony, and Indignation, to baffle this Senseless, Arrogant Conceit of theirs, which made them huff at the Doctrine of Repentance,
And this made John the Baptist, Set himself with so much Acrimony, and Indignation, to baffle this Senseless, Arrogant Conceit of theirs, which made them huff At the Doctrine of Repentance,
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In like manner, how vainly do the Romanists pride, and value themselves upon the Name of Catholicks, of the Catholick Religion, and of the Catholick Church? though a Title no more applicable to the Church of Rome, than a Man's Finger, when it is swelled and putrefied, can be called his whole Body: a Church which allows Salvation to none without it,
In like manner, how vainly do the Romanists pride, and valve themselves upon the Name of Catholics, of the Catholic Religion, and of the Catholic Church? though a Title no more applicable to the Church of Rome, than a Man's Finger, when it is swelled and putrefied, can be called his Whole Body: a Church which allows Salvation to none without it,
And therefore, as the former Empty Plea served the sottish Iews; so, no wonder, if this equally serves these, to put them into a Fools Paradise, by feeding their Hopes, without changing their Lives;
And Therefore, as the former Empty Plea served the sottish Iews; so, no wonder, if this equally serves these, to put them into a Fools Paradise, by feeding their Hope's, without changing their Lives;
none are more powerfully, and grosly under it, than another Sort of Men, who, on the Contrary, place their whole Acceptance with God, and indeed, their whole Religion, upon a Mighty Zeal (or rather out-cry) against Popery, and Superstition; verbally, indeed, uttered against the Church of Rome, but really meant against the Church of England. To which Sort of Persons I shall say no more but this, (and that in the Spirit of Truth and Meekness) namely; That Zeal and Noise against Popery, and real Services for it, are no such inconsistent Things, as some may imagine;
none Are more powerfully, and grossly under it, than Another Sort of Men, who, on the Contrary, place their Whole Acceptance with God, and indeed, their Whole Religion, upon a Mighty Zeal (or rather outcry) against Popery, and Superstition; verbally, indeed, uttered against the Church of Rome, but really meant against the Church of England. To which Sort of Persons I shall say no more but this, (and that in the Spirit of Truth and Meekness) namely; That Zeal and Noise against Popery, and real Services for it, Are no such inconsistent Things, as Some may imagine;
indeed no more than Invectives against Papists, and solemn Addresses of Thanks to them, for that very Thing, by which they would have brought in Popery upon us.
indeed no more than Invectives against Papists, and solemn Addresses of Thanks to them, for that very Thing, by which they would have brought in Popery upon us.
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I speak not this by way of Sarcasm, to reproach them, (I leave that to their own Consciences, which will do it more effectually) but by way of Charity to warn them:
I speak not this by Way of Sarcasm, to reproach them, (I leave that to their own Consciences, which will do it more effectually) but by Way of Charity to warn them:
as either the Iews alledging Abraham for their Father, while the Devil claimed them for his Children; or the Papists relying upon their Indulgences, their Saints Merits, and Supererogations, and such other Fopperies, as can never settle, nor indeed so much as reach, the Conscience;
as either the Iews alleging Abraham for their Father, while the devil claimed them for his Children; or the Papists relying upon their Indulgences, their Saints Merits, and Supererogations, and such other Fopperies, as can never settle, nor indeed so much as reach, the Conscience;
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indeed so well reformed, that it will be found a much easier Work to alter, than to better its Constitution;) I say, it is not a Man's being even of this Excellent Church, which can of it self clear Accounts between God and his Conscience.
indeed so well reformed, that it will be found a much Easier Work to altar, than to better its Constitution;) I say, it is not a Man's being even of this Excellent Church, which can of it self clear Accounts between God and his Conscience.
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and deceive themselves with what they believe, and what they profess; and if we throughly consider the Matter, we shall find the Fallacy to lie in this.
and deceive themselves with what they believe, and what they profess; and if we thoroughly Consider the Matter, we shall find the Fallacy to lie in this.
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That those Religious Institutions, which God designed only for Means, Helps, and Advantages, to promote and further Men in the Practice of Holiness, they look upon rather,
That those Religious Institutions, which God designed only for Means, Helps, and Advantages, to promote and further Men in the Practice of Holiness, they look upon rather,
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if we believe the Apostle, a Man's own Heart or Conscience is that, which, above all other Things, is able to give him Confidence towards God. And the Reason is,
if we believe the Apostle, a Man's own Heart or Conscience is that, which, above all other Things, is able to give him Confidence towards God. And the Reason is,
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as it is in 1 Corinth. 2. 11. What Man knoweth the Things of a Man, save the Spirit of Man which is in him? Conscience is its own Counsellor, the sole Master of its own Secrets:
as it is in 1 Corinth. 2. 11. What Man Knoweth the Things of a Man, save the Spirit of Man which is in him? Conscience is its own Counsellor, the sole Master of its own Secrets:
4 ly. and Lastly, I shall assign some particular Cases or Instances, in which the Confidence suggested by it, does most eminently shew, and exert it self.
4 lie. and Lastly, I shall assign Some particular Cases or Instances, in which the Confidence suggested by it, does most eminently show, and exert it self.
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1. And first for the First of these, How the Heart or Conscience, &c. It is certain, that no Man can have any such Confidence towards God, only because his Heart tells him a Lye; and that it may do so, is altogether as certain.
1. And First for the First of these, How the Heart or Conscience, etc. It is certain, that no Man can have any such Confidence towards God, only Because his Heart tells him a Lie; and that it may do so, is altogether as certain.
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since Errour, which is in it self, Evil, can never make another Thing Good. He who does an unwarrantable Action, through a false Information, which Information he ought not to have believed, cannot in Reason make the Guilt of one Sin, the Excuse of another.
since Error, which is in it self, Evil, can never make Another Thing Good. He who does an unwarrantable Actium, through a false Information, which Information he ought not to have believed, cannot in Reason make the Gilded of one since, the Excuse of Another.
Conscience therefore must be rightly informed, before the Testimony of it can be Authentick, in what it pronounces concerning the Estate of the Soul. It must proceed by the Two grand Rules of Right Reason and Scripture; these are the Compass which it must steer by.
Conscience Therefore must be rightly informed, before the Testimony of it can be Authentic, in what it pronounces Concerning the Estate of the Soul. It must proceed by the Two grand Rules of Right Reason and Scripture; these Are the Compass which it must steer by.
because he is perswaded, that it proceeds according to the Two forementioned Rules of Scripture, and Right Reason; how shall a Man be able to satisfie himself,
Because he is persuaded, that it proceeds according to the Two forementioned Rules of Scripture, and Right Reason; how shall a Man be able to satisfy himself,
when his Conscience is rightly informed, and when possessed with an Errour? For to affirm, that the Sentence passed by a rightly informed Conscience, gives a Man a rational Confidence towards God;
when his Conscience is rightly informed, and when possessed with an Error? For to affirm, that the Sentence passed by a rightly informed Conscience, gives a Man a rational Confidence towards God;
For the Resolution of which, I answer, That it is not necessary for a Man to be assured of the Rightness of his Conscience, by such an infallible Certainty of Perswasion, as amounts to the Clearness of a Demonstration;
For the Resolution of which, I answer, That it is not necessary for a Man to be assured of the Rightness of his Conscience, by such an infallible Certainty of Persuasion, as amounts to the Clearness of a Demonstration;
though the Latin Translation renders it by Fiducia, and so corresponds with the English, which renders it by Confidence. But whether Fiducia, or Confidence reaches the full Sence of NONLATINALPHABET, may very well be disputed.
though the Latin translation renders it by Fiducia, and so corresponds with the English, which renders it by Confidence. But whither Fiducia, or Confidence reaches the full Sense of, may very well be disputed.
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However it is certain, that neither the Word in the Original, nor yet in the Translation, imports Assurance. For Freedom, or Boldness of Speech, I am sure, does not;
However it is certain, that neither the Word in the Original, nor yet in the translation, imports Assurance. For Freedom, or Boldness of Speech, I am sure, does not;
And from hence it is, that the Schoolmen, and Moralists, admit not of any Ignorantia Iuris, speaking of Natural Moral Right, to give excuse to Sin. Since all such Ignorance is voluntary, and therefore culpable;
And from hence it is, that the Schoolmen, and Moralists, admit not of any Ignorantia Iuris, speaking of Natural Moral Right, to give excuse to Sin. Since all such Ignorance is voluntary, and Therefore culpable;
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for as much as it was in every Man's Power to have prevented it, by a due Improvement of the Light of Nature, and the Seeds of Moral Honesty sown in his Heart.
for as much as it was in every Man's Power to have prevented it, by a due Improvement of the Light of Nature, and the Seeds of Moral Honesty sown in his Heart.
after he has used the utmost means to inform himself of it? I answer, That so much of Duty as is absolutely necessary to save him, he shall upon the use of such a Course come to know;
After he has used the utmost means to inform himself of it? I answer, That so much of Duty as is absolutely necessary to save him, he shall upon the use of such a Course come to know;
and that which he continues ignorant of, having done the utmost lying in his Power, that he might not be ignorant of it, shall never damn him. Which Assertion is proved thus:
and that which he continues ignorant of, having done the utmost lying in his Power, that he might not be ignorant of it, shall never damn him. Which Assertion is proved thus:
He therefore who exerts all the Powers, and Faculties of his Soul, and plies all Means and Opportunities in the Search of Truth, which God has vouchsafed him, may rest upon the Judgment of his Conscience so informed,
He Therefore who exerts all the Powers, and Faculties of his Soul, and plies all Means and Opportunities in the Search of Truth, which God has vouchsafed him, may rest upon the Judgement of his Conscience so informed,
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That such a Conscience, as has not been wanting to it self, in endeavouring to get the utmost, and clearest Information about the Will of God, that its Power ▪ Advantages,
That such a Conscience, as has not been wanting to it self, in endeavouring to get the utmost, and Clearest Information about the Will of God, that its Power ▪ Advantages,
and though enclosed (as it were) in a dark Lanthorn, may yet be of singular use to prevent many a foul Step, and to keep us from many a dangerous Fall. And every Man brings such a Degree of this Light into the World with him;
and though enclosed (as it were) in a dark Lantern, may yet be of singular use to prevent many a foul Step, and to keep us from many a dangerous Fallen. And every Man brings such a Degree of this Light into the World with him;
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How far it may be improved, is evident from that high and refined Morality, which shined forth both in the Lives, and Writings of some of the Ancient Heathens, who yet had no other Light but this, both to live, and to write by.
How Far it may be improved, is evident from that high and refined Morality, which shined forth both in the Lives, and Writings of Some of the Ancient heathens, who yet had no other Light but this, both to live, and to write by.
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Esse quàm videri bonus malebat? And of what an impregnable Integrity was Fabricius; of whom it was said, that a Man might as well attempt to turn the Sun out of his Course, as to bring Fabricius to doe a base,
Esse quàm videri bonus malebat? And of what an impregnable Integrity was Fabricius; of whom it was said, that a Man might as well attempt to turn the Sun out of his Course, as to bring Fabricius to do a base,
what admirable Things occur in the Remains of Pythagoras, and the Books of Plato, and of several other Philosophers? short, I confess, of the Rules of Christianity,
what admirable Things occur in the Remains of Pythagoras, and the Books of Plato, and of several other Philosophers? short, I confess, of the Rules of Christianity,
It is a Ray of Divinity darted into the Soul. It is the Candle of the Lord (as Solomon calls it) and God never lights us up a Candle either to put out, or to sleep by. If it be made conscious to a Work of Darkness, it will not fail to discover, and reprove it;
It is a Ray of Divinity darted into the Soul. It is the Candle of the Lord (as Solomon calls it) and God never lights us up a Candle either to put out, or to sleep by. If it be made conscious to a Work of Darkness, it will not fail to discover, and reprove it;
and therefore the checks of it are to be revered, as the Echo of a Voice from Heaven; for, whatsoever Conscience binds here on Earth, will be certainly bound there too;
and Therefore the Checks of it Are to be revered, as the Echo of a Voice from Heaven; for, whatsoever Conscience binds Here on Earth, will be Certainly bound there too;
and it were a great Vanity, to hope, or imagine, that either Law or Gospel will absolve, what Natural Conscience condemns. No Man ever yet offended his own Conscience, but first,
and it were a great Vanity, to hope, or imagine, that either Law or Gospel will absolve, what Natural Conscience condemns. No Man ever yet offended his own Conscience, but First,
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but especially what it forbids: And, if he would have it always a faithfull, and sincere Monitor to him, let him be sure never to turn a deaf Ear to it; for not to hear it, is the Way to silence it.
but especially what it forbids: And, if he would have it always a faithful, and sincere Monitor to him, let him be sure never to turn a deaf Ear to it; for not to hear it, is the Way to silence it.
and this will keep Conscience so quick, and vigilant, and ready to give a Man true Alarms, upon the least Approach of his spiritual Enemy, that he shall be hardly capable of a great Surprize.
and this will keep Conscience so quick, and vigilant, and ready to give a Man true Alarms, upon the least Approach of his spiritual Enemy, that he shall be hardly capable of a great Surprise.
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and, from not spying out Motes, come at length to over-look Beams; from Carelesness it shall fall into a Slumber, and from a Slumber, it shall settle into a deep,
and, from not spying out Motes, come At length to overlook Beams; from Carelessness it shall fallen into a Slumber, and from a Slumber, it shall settle into a deep,
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and long Sleep; till, at last, perhaps it sleeps it self into a Lethargy, and that such an one, that nothing but Hell, and Judgment shall be able to awaken it.
and long Sleep; till, At last, perhaps it sleeps it self into a Lethargy, and that such an one, that nothing but Hell, and Judgement shall be able to awaken it.
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as all do, and must grant, and is sufficiently proved from the Devil's putting it into the Heart of Iudas, to betray Christ, John 13. 2. And his filling the Heart of Ananias, to lye to the Holy Ghost, Acts 5. 3. It cannot after this, with any Colour of Reason be doubted,
as all do, and must grant, and is sufficiently proved from the Devil's putting it into the Heart of Iudas, to betray christ, John 13. 2. And his filling the Heart of Ananias, to lie to the Holy Ghost, Acts 5. 3. It cannot After this, with any Colour of Reason be doubted,
and Impulses to Duty, and many powerfull Avocations from Sin. So that a Man shall not only (as the Prophet says) hear a Voice behind him, but also a Voice within him, telling him which way he ought to go.
and Impulses to Duty, and many powerful Avocations from Sin. So that a Man shall not only (as the Prophet Says) hear a Voice behind him, but also a Voice within him, telling him which Way he ought to go.
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For doubtless, there is something more in those Expressions of being led by the Spirit, and being taught by the Spirit, and the like, than meer Tropes, and Metaphors;
For doubtless, there is something more in those Expressions of being led by the Spirit, and being taught by the Spirit, and the like, than mere Tropes, and Metaphors;
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and converses with the Hearts of Men, immediately by himself: And, happy those, who by thus hearing him speak in a still Voice, shall prevent his speaking to them in Thunder.
and converses with the Hearts of Men, immediately by himself: And, happy those, who by thus hearing him speak in a still Voice, shall prevent his speaking to them in Thunder.
But you will here ask, perhaps, how we shall distinguish in such Motions, which of them proceed immediately from the Spirit of God, and which from the Conscience? In answer to which, I must confess, that I know no certain Mark of Discrimination, to distinguish them by;
But you will Here ask, perhaps, how we shall distinguish in such Motions, which of them proceed immediately from the Spirit of God, and which from the Conscience? In answer to which, I must confess, that I know no certain Mark of Discrimination, to distinguish them by;
But then I add also, that as the Knowledge of this, in Point of Speculation, is so nice and difficult, so (thanks be to God) in Point of Practice it is not necessary. But let a Man universally observe,
But then I add also, that as the Knowledge of this, in Point of Speculation, is so Nicaenae and difficult, so (thanks be to God) in Point of Practice it is not necessary. But let a Man universally observe,
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Now the Thing which I drive at, under this Head of Discourse, is to shew, That as God is sometimes pleased to address himself, in this Manner to the Hearts of Men;
Now the Thing which I drive At, under this Head of Discourse, is to show, That as God is sometime pleased to address himself, in this Manner to the Hearts of Men;
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On the contrary, as all Resistance whatsoever of the Dictates of Conscience, even in the Way of Natural Efficiency brings a kind of Hardness, and Stupefaction upon it;
On the contrary, as all Resistance whatsoever of the Dictates of Conscience, even in the Way of Natural Efficiency brings a kind of Hardness, and Stupefaction upon it;
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3. Because the Light of Natural Conscience, is in many Things defective, and dimn, and the Internal Voice of God's Spirit, not always distinguishable, above all, let a Man attend to the Mind of God, uttered in his Revealed Word. I say, his Revealed Word. By which, I do not mean, that Mysterious, Extraordinary, (and of late, so much studied) Book called the Revelation, and which perhaps the more it is studied, the less 'tis understood,
3. Because the Light of Natural Conscience, is in many Things defective, and dim, and the Internal Voice of God's Spirit, not always distinguishable, above all, let a Man attend to the Mind of God, uttered in his Revealed Word. I say, his Revealed Word. By which, I do not mean, that Mysterious, Extraordinary, (and of late, so much studied) Book called the Revelation, and which perhaps the more it is studied, the less it's understood,
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For nothing that contradicts the Revealed Word of God, is either the Voice of Right Reason, or of the Spirit of God; nor is it possible, that it should be so, without God's contradicting himself.
For nothing that contradicts the Revealed Word of God, is either the Voice of Right Reason, or of the Spirit of God; nor is it possible, that it should be so, without God's contradicting himself.
And therefore we see, what high Elogies are given to the Written Word, by the inspired Pen-men of both Testaments. It giveth Understanding to the simple, says David, in Psalm 119. 130. And that, you will say, is no such easie Matter to doe.
And Therefore we see, what high Eulogies Are given to the Written Word, by the inspired Penmen of both Testaments. It gives Understanding to the simple, Says David, in Psalm 119. 130. And that, you will say, is no such easy Matter to do.
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and is a Discerner of the Thoughts, and Intents of the Heart, Heb. 4. 12. Now what a Force and Fulness, what a Vigour and Emphasis is there in all these Expressions!
and is a Discerner of the Thoughts, and Intents of the Heart, Hebrew 4. 12. Now what a Force and Fullness, what a Vigour and Emphasis is there in all these Expressions!
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There is not any one Action whatsoever, which a Man ought to doe, or to forbear, but the Scripture will give him a clear Precept, or Prohibition for it.
There is not any one Actium whatsoever, which a Man ought to do, or to forbear, but the Scripture will give him a clear Precept, or Prohibition for it.
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So that if a Man will commit such Rules to his Memory, and stock his Mind with Portions of Scripture answerable to all the Heads of Duty and Practice, his Conscience can never be at a Loss, either for a Direction of his Actions,
So that if a Man will commit such Rules to his Memory, and stock his Mind with Portions of Scripture answerable to all the Heads of Duty and Practice, his Conscience can never be At a Loss, either for a Direction of his Actions,
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(I had almost said, Passive Obedience too, but that such old fashioned Christianity, seems as much out of Date with some, as Christ's Divinity, and Satisfaction.
(I had almost said, Passive obedience too, but that such old fashioned Christianity, seems as much out of Date with Some, as Christ's Divinity, and Satisfaction.
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Till Men get what they read into their Minds, and fix it in their Memories, they keep their Religion as they use to doe their Bibles, only in their Closet,
Till Men get what they read into their Minds, and fix it in their Memories, they keep their Religion as they use to do their Bibles, only in their Closet,
and that, you may imagine, must improve, and affect the Soul, just as much as a Man's having plenty of Provision only in his Stores, will nourish, and support his Body.
and that, you may imagine, must improve, and affect the Soul, just as much as a Man's having plenty of Provision only in his Stores, will nourish, and support his Body.
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When Men forget the Word heard, or read by them, the Devil is said to steal it out of their Hearts, Luke 8. 12. And for this Cause, we do with as much Reason, as Propriety of Speech, call the Committing of a Thing to memory, the getting it by heart. For it is the Memory, that must transmit it to the Heart; and it is in vain to expect, that the Heart should keep its hold of any Truth,
When Men forget the Word herd, or read by them, the devil is said to steal it out of their Hearts, Lycia 8. 12. And for this Cause, we do with as much Reason, as Propriety of Speech, call the Committing of a Thing to memory, the getting it by heart. For it is the Memory, that must transmit it to the Heart; and it is in vain to expect, that the Heart should keep its hold of any Truth,
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4. The Fourth and Last way, that I shall mention, for the getting of the Conscience rightly informed, and afterwards keeping it so, is frequently and impartially to account with it.
4. The Fourth and Last Way, that I shall mention, for the getting of the Conscience rightly informed, and afterwards keeping it so, is frequently and impartially to account with it.
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and, when it comes to be perplexed, and intricate, no Man, either as to his Temporal or Spiritual Estate, can know of himself what he is, or what he has, or upon what bottom he stands.
and, when it comes to be perplexed, and intricate, no Man, either as to his Temporal or Spiritual Estate, can know of himself what he is, or what he has, or upon what bottom he Stands.
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Whereas we know, if a Steward or Cashier be suffered to run on from year to year without bringing him to a Reckoning, it is odds but such a sottish forbearance, will, in time, teach him to shuffle;
Whereas we know, if a Steward or Cashier be suffered to run on from year to year without bringing him to a Reckoning, it is odds but such a sottish forbearance, will, in time, teach him to shuffle;
For, a Man shall find his Heart deceitfull, and his Memory weak, and Nature extremely averse from seeking narrowly after That, which it is unwilling to find;
For, a Man shall find his Heart deceitful, and his Memory weak, and Nature extremely averse from seeking narrowly After That, which it is unwilling to find;
if Conscience by a long neglect of, and dis-acquaintance with it self, comes to contract an inveterate Rust or Soil, a man may as well expect to see his Face in a Mud-wall, as that such a Conscience should give him a true Report of his Condition;
if Conscience by a long neglect of, and disacquaintance with it self, comes to contract an inveterate Rust or Soil, a man may as well expect to see his Face in a Mudwall, as that such a Conscience should give him a true Report of his Condition;
He can neither tell, whether God be his Friend, or his Enemy, or rather he has shrewd Cause to suspect him his Enemy, and cannot possibly know him to be his Friend. And this being his Case, he must live in Ignorance, and die in Ignorance;
He can neither tell, whither God be his Friend, or his Enemy, or rather he has shrewd Cause to suspect him his Enemy, and cannot possibly know him to be his Friend. And this being his Case, he must live in Ignorance, and die in Ignorance;
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and such a settled Blindness, that it shall not be able to tell him so much as one true Word of himself? Flatter him it may (I confess) (as those are generally good at flattering, who are good for nothing else) but, in the mean time, the poor Man is left under the fatal Necessity of a remediless Delusion:
and such a settled Blindness, that it shall not be able to tell him so much as one true Word of himself? Flatter him it may (I confess) (as those Are generally good At flattering, who Are good for nothing Else) but, in the mean time, the poor Man is left under the fatal Necessity of a remediless Delusion:
For, in judging of a man's Self, if Conscience either cannot or will not inform him, there is a certain Thing called Self-love that will be sure to deceive him.
For, in judging of a Man's Self, if Conscience either cannot or will not inform him, there is a certain Thing called Self-love that will be sure to deceive him.
1. That the Voice of Reason, in all the Dictates of Natural Morality, ought carefully to be attended to by a strict Observance of what it commands, but especially of what it forbids.
1. That the Voice of Reason, in all the Dictates of Natural Morality, ought carefully to be attended to by a strict Observance of what it commands, but especially of what it forbids.
3. That Conscience is to be kept close to the Rule of the written Word. 4 ly. and Lastly, That it is frequently to be examined, and severely accounted with.
3. That Conscience is to be kept close to the Rule of the written Word. 4 lie. and Lastly, That it is frequently to be examined, and severely accounted with.
as shall never shame, nor lurch the Confidence, which he shall take up from it. Nevertheless, to prevent all mistakes in so critical a Case, and so high a Concern.
as shall never shame, nor lurch the Confidence, which he shall take up from it. Nevertheless, to prevent all mistakes in so critical a Case, and so high a Concern.
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First, Let no man think, that every Doubting or Mis-giving about the Safety of his Spiritual Estate, over-throws the Confidence hitherto spoken of. For (as I shew before) the Confidence mentioned in the Text, is not properly Assurance, but only a Rational, well-grounded Hope; And therefore may very well consist with some Returns of Doubting. For, we know, in that Pious and Excellent Confession and Prayer, made by the poor Man to our Saviour, in Mark 9. 24. how, in the very same Breath, in which he says, Lord, I believe; He says also, Lord, help my unbelief.
First, Let no man think, that every Doubting or Misgiving about the Safety of his Spiritual Estate, overthrows the Confidence hitherto spoken of. For (as I show before) the Confidence mentioned in the Text, is not properly Assurance, but only a Rational, well-grounded Hope; And Therefore may very well consist with Some Returns of Doubting. For, we know, in that Pious and Excellent Confessi and Prayer, made by the poor Man to our Saviour, in Mark 9. 24. how, in the very same Breath, in which he Says, Lord, I believe; He Says also, Lord, help my unbelief.
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as an Habit. And Habits, we know, are by no means either inconsistent with, or destroyed by every contrary Act. But, especially, in the Case now before us, where the Truth and Strength of our Confidence towards God does not consist so much, in the present Act, by which it exerts it self, no,
as an Habit. And Habits, we know, Are by no means either inconsistent with, or destroyed by every contrary Act. But, especially, in the Case now before us, where the Truth and Strength of our Confidence towards God does not consist so much, in the present Act, by which it exerts it self, no,
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as it does in the Ground or Reason, which this Confidence is built upon; which being the standing sincerity of a man's Heart, though the present Act be interrupted, (as, no doubt, through Infirmity, or Temptation, it may be very often,) yet,
as it does in the Ground or Reason, which this Confidence is built upon; which being the standing sincerity of a Man's Heart, though the present Act be interrupted, (as, no doubt, through Infirmity, or Temptation, it may be very often,) yet,
Let no man, from what has been said, reckon a bare silence of Conscience in not accusing, or disturbing him, a sufficient Argument for Confidence towards God. For, such a Silence is so far from being always so, that it is usually worse than the fiercest and loudest Accusations; since it may,
Let no man, from what has been said, reckon a bore silence of Conscience in not accusing, or disturbing him, a sufficient Argument for Confidence towards God. For, such a Silence is so Far from being always so, that it is usually Worse than the Fiercest and Loudest Accusations; since it may,
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So, while Sin rules and governs with a strong Hand, and has wholly subdued the Conscience to a slavish Subjection to its Tyrannical Yoke, the Soul shall be at Peace, such a false Peace as it is;
So, while since rules and governs with a strong Hand, and has wholly subdued the Conscience to a slavish Subjection to its Tyrannical Yoke, the Soul shall be At Peace, such a false Peace as it is;
but for that very Cause worse a great deal, and more destructive, than, when, by continual Alarms and Assaults, it gives a man neither Peace nor Truce, Quiet nor Intermission.
but for that very Cause Worse a great deal, and more destructive, than, when, by continual Alarms and Assaults, it gives a man neither Peace nor Truce, Quiet nor Intermission.
And therefore it is very remarkable, that the Text expresses the sound Estate of the Heart or the Conscience, here spoken of, not barely by its not accusing, but by its not condemning us;
And Therefore it is very remarkable, that the Text Expresses the found Estate of the Heart or the Conscience, Here spoken of, not barely by its not accusing, but by its not condemning us;
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which word imports properly an Acquitment, or Discharge of a man upon some precedent Accusation, and a full Trial and Cognizance of his Cause had thereupon.
which word imports properly an Acquitment, or Discharge of a man upon Some precedent Accusation, and a full Trial and Cognizance of his Cause had thereupon.
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For as Condemnation, being a Law Term, and so relating to the Judicial Proceedings of Law Courts, must still pre-suppose an Hearing of the Cause, before any Sentence can pass;
For as Condemnation, being a Law Term, and so relating to the Judicial Proceedings of Law Courts, must still presuppose an Hearing of the Cause, before any Sentence can pass;
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and a through heaving of all that can be pleaded for, and against him, before Conscience can rationally either condemn, or discharge him: And if, indeed, upon such a fair and full Trial he can come off, he is then Rectus in curiâ, clear and innocent, and consequently may reap all that satisfaction from himself, which it is Natural for Innocence to afford the person who has it.
and a through heaving of all that can be pleaded for, and against him, before Conscience can rationally either condemn, or discharge him: And if, indeed, upon such a fair and full Trial he can come off, he is then Rectus in curiâ, clear and innocent, and consequently may reap all that satisfaction from himself, which it is Natural for Innocence to afford the person who has it.
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And now, how vastly does it concern all those, who shall think it worth their while to be in earnest with their Immortal Souls, not to abuse and delude themselves with a false Confidence? a thing so easily taken up, and so hardly laid down.
And now, how vastly does it concern all those, who shall think it worth their while to be in earnest with their Immortal Souls, not to abuse and delude themselves with a false Confidence? a thing so Easily taken up, and so hardly laid down.
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Let no man conclude, because his Conscience says nothing to him, that therefore it has nothing to say Possibly some never so much as doubted of the safety of their Spiritual Estate, in all their Lives;
Let no man conclude, Because his Conscience Says nothing to him, that Therefore it has nothing to say Possibly Some never so much as doubted of the safety of their Spiritual Estate, in all their Lives;
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and these are very dreadfull Symptoms indeed, to such as are not Hell and Damnation-proof. When a man's Wounds cease to smart, only because he has lost his feeling, they are never the less mortal for his not seeing his Need of a Chirurgeon. It is not meer, actual, present Ease,
and these Are very dreadful Symptoms indeed, to such as Are not Hell and Damnation-proof. When a Man's Wounds cease to smart, only Because he has lost his feeling, they Are never the less Mortal for his not seeing his Need of a Chirurgeon. It is not mere, actual, present Ease,
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Certainly of the Two, it is much more Eligible, to have the Storm first, and the Calm afterwards: Since a Calm before a Storm is commonly a Peace of a man's own making;
Certainly of the Two, it is much more Eligible, to have the Storm First, and the Cam afterwards: Since a Cam before a Storm is commonly a Peace of a Man's own making;
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In which Discourse, after I had set down four several false Grounds, upon which, Men, in judging of the safety of their Spiritual Estate, were apt to found a wrong Confidence towards God, and shewn the Falsity of them all;
In which Discourse, After I had Set down four several false Grounds, upon which, Men, in judging of the safety of their Spiritual Estate, were apt to found a wrong Confidence towards God, and shown the Falsity of them all;
to wit, How the Heart or Conscience ought to be Informed, in order to its founding in us a Rational Confidence towards God, after I had premised something about an Erroneous Conscience, and shewn, both what Influence that ought to have upon us,
to wit, How the Heart or Conscience ought to be Informed, in order to its founding in us a Rational Confidence towards God, After I had premised something about an Erroneous Conscience, and shown, both what Influence that ought to have upon us,
and the clearest Information about the Will of God, that its Power, Advantages, and Opportunities could afford it, is that great Internal Iudge, whose Absolution is a Rational,
and the Clearest Information about the Will of God, that its Power, Advantages, and Opportunities could afford it, is that great Internal Judge, whose Absolution is a Rational,
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1 st. That the Voice of Reason, in all the Dictates of Natural Morality, was still carefully to be attended to by a strict observance of what it commanded,
1 Saint. That the Voice of Reason, in all the Dictates of Natural Morality, was still carefully to be attended to by a strict observance of what it commanded,
First, That no man should reckon every doubting or mis-giving of his Heart, about the safety of his Spiritual Estate, inconsistent with that Confidence towards God, which is here spoken of in the Text:
First, That no man should reckon every doubting or misgiving of his Heart, about the safety of his Spiritual Estate, inconsistent with that Confidence towards God, which is Here spoken of in the Text:
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Of both which, I then shew the Fatal Consequence And so, not to trouble you with any more Repetitions than these, which were just necessary to lay before you the Coherence of one thing with another, I shall now pass to the Third of those Four Particulars first proposed:
Of both which, I then show the Fatal Consequence And so, not to trouble you with any more Repetitions than these, which were just necessary to lay before you the Coherence of one thing with Another, I shall now pass to the Third of those Four Particulars First proposed:
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not, indeed, as upon an Absolute, Independent Soveraign, but yet with so great a Communication of something next to Soveraignty, that while it keeps within its proper compass, it is controllable by no mortal Power upon Earth.
not, indeed, as upon an Absolute, Independent Sovereign, but yet with so great a Communication of something next to Sovereignty, that while it keeps within its proper compass, it is controllable by no Mortal Power upon Earth.
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For, not the greatest Monarch in the World can countermand Conscience so far, as to make it condemn, where it would otherwise acquit; or acquit, where it would otherwise condemn; No,
For, not the greatest Monarch in the World can countermand Conscience so Far, as to make it condemn, where it would otherwise acquit; or acquit, where it would otherwise condemn; No,
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And if it were not for this Awful and Majestick Character which it bears, whence could it be, that the stoutest and bravest Hearts droop and sneak when Conscience frowns;
And if it were not for this Awful and Majestic Character which it bears, whence could it be, that the Stoutest and Bravest Hearts droop and sneak when Conscience frowns;
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because he has heard a condemning Sentence from within, which the secret fore-bodings of his Mind tell him will be ratified by a sad and certain Execution from above;
Because he has herd a condemning Sentence from within, which the secret forebodings of his Mind tell him will be ratified by a sad and certain Execution from above;
but because he finds himself acquitted by God's High Commissioner and Deputy? Which is as much as a Pardon under God's own Hand, under the Broad Seal of Heaven (as I may so express it.) For a King never Condemns any whom his Judges have Absolved,
but Because he finds himself acquitted by God's High Commissioner and Deputy? Which is as much as a Pardon under God's own Hand, under the Broad Seal of Heaven (as I may so express it.) For a King never Condemns any whom his Judges have Absolved,
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What a rattle and a noise has this word Conscience made? How many Battles has it fought? how many Churches has it robbed, ruined and reformed to Ashes? how many Laws has it trampled upon, dispenced with,
What a rattle and a noise has this word Conscience made? How many Battles has it fought? how many Churches has it robbed, ruined and reformed to Ashes? how many Laws has it trampled upon, dispensed with,
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and addressed against? And, in a word, how many Governments has it over-turned? Such is the mischievous force of a plausible Word, applied to a detestable Thing.
and addressed against? And, in a word, how many Governments has it overturned? Such is the mischievous force of a plausible Word, applied to a detestable Thing.
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when he once baulks them, though what he does, may be indeed a Publick Crime, or a National Mischief, yet it is but a Private Act; and the Doer of it may chance to pay his Head for his Presumption.
when he once balks them, though what he does, may be indeed a Public Crime, or a National Mischief, yet it is but a Private Act; and the Doer of it may chance to pay his Head for his Presumption.
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For still, as great as the Authority of such kind of Persons is, it is not founded upon their own Will, nor upon their own Iudgment, but upon their Commission.
For still, as great as the authority of such kind of Persons is, it is not founded upon their own Will, nor upon their own Judgement, but upon their Commission.
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But, if no such Word can be produced, it may indeed be a strong Opinion, or Perswasion, but it is not Conscience: And no one Thing in the World has done more Mischief,
But, if no such Word can be produced, it may indeed be a strong Opinion, or Persuasion, but it is not Conscience: And no one Thing in the World has done more Mischief,
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Conscience is a Latin Word, (though with an English Termination,) and, according to the very Notation of it, imports a double or joynt Knowledge; to wit, One of a Divine Law or Rule,
Conscience is a Latin Word, (though with an English Termination,) and, according to the very Notation of it, imports a double or joint Knowledge; to wit, One of a Divine Law or Rule,
The Law of God, for example, says, Thou shalt not steal; and the Mind of Man tells him, That the taking of such or such a thing from a person lawfully possessed of it, is Stealing. Whereupon, the Conscience joyning the Knowledge of both these together, pronounces in the Name of God, That such a Particular Action ought not to be done.
The Law of God, for Exampl, Says, Thou shalt not steal; and the Mind of Man tells him, That the taking of such or such a thing from a person lawfully possessed of it, is Stealing. Whereupon, the Conscience joining the Knowledge of both these together, pronounces in the Name of God, That such a Particular Actium ought not to be done.
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As a Rogue upon the High-way may have as strong an Arm, and take off a man's Head as cleverly as the Executioner. But then there is a vast Disparity in the Two Actions,
As a Rogue upon the Highway may have as strong an Arm, and take off a Man's Head as cleverly as the Executioner. But then there is a vast Disparity in the Two Actions,
But since I cannot find that the Law which tolerates them in their way of Worship (and it does no more) does at all forbid us to defend ours, it were earnestly to be wished, that all hearty Lovers of the Church of England would assert its excellent Constitution more vigorously now than ever:
But since I cannot find that the Law which tolerates them in their Way of Worship (and it does no more) does At all forbid us to defend ours, it were earnestly to be wished, that all hearty Lovers of the Church of England would assert its excellent Constitution more vigorously now than ever:
in which there are so many young Persons, upon the well, or ill principling of whom (next under God) depends the happiness or misery of this Church and State.
in which there Are so many young Persons, upon the well, or ill principling of whom (next under God) depends the happiness or misery of this Church and State.
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For, if such should be generally prevailed upon by Hopes or Fears, by base Examples, by Trimming and Time-serving, (which are but Two Words for the same Thing) to abandon,
For, if such should be generally prevailed upon by Hope's or Fears, by base Examples, by Trimming and Time-serving, (which Are but Two Words for the same Thing) to abandon,
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and betray the Church of England, by nauseating her pious, prudent, and wholsome Orders, (of which I have seen some scurvy Instances,) we may rest assured, That this will certainly produce Confusion, and that Confusion will as certainly end in Popery.
and betray the Church of England, by nauseating her pious, prudent, and wholesome Order, (of which I have seen Some scurvy Instances,) we may rest assured, That this will Certainly produce Confusion, and that Confusion will as Certainly end in Popery.
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Conscience (as might be easily shewn) being no distinct Power or Faculty from the Mind of Man, but the Mind of Man it self applying the General Rule of God's Law to particular Cases and Actions.
Conscience (as might be Easily shown) being no distinct Power or Faculty from the Mind of Man, but the Mind of Man it self applying the General Rule of God's Law to particular Cases and Actions.
(For these Two are all the Ways, by which God speaks to Men now-a-days;) I say, shew me something from hence, which countermands, or condemns all or any of the fore-mentioned Ceremonies of our Church, and then I will yield the Cause.
(For these Two Are all the Ways, by which God speaks to Men nowadays;) I say, show me something from hence, which countermands, or condemns all or any of the forementioned Ceremonies of our Church, and then I will yield the Cause.
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but that with screwed Face, and dolefull Whine, they only ply you with senceless Harangues of Conscience, against carnal Ordinances, the Dead Letter, and human Inventions on the one hand,
but that with screwed Face, and doleful Whine, they only ply you with senseless Harangues of Conscience, against carnal Ordinances, the Dead letter, and human Inventions on the one hand,
but if these mighty Men at Chapter and Verse can produce you no Scripture to over-throw our Churchceremonies, I will undertake to produce Scripture enough to warrant them;
but if these mighty Men At Chapter and Verse can produce you no Scripture to overthrow our Church ceremonies, I will undertake to produce Scripture enough to warrant them;
even all those places, which absolutely enjoyn Obedience, and Submission to Lawfull Governours in all not unlawfull Things; particularly that in 1 Pet. 2. 13. and that in Heb. 13. 17. (of which two places more again presently) together with that other in 1 Cor. 14. last verse, enjoyning Order and Decency in God's Worship,
even all those places, which absolutely enjoin obedience, and Submission to Lawful Governors in all not unlawful Things; particularly that in 1 Pet. 2. 13. and that in Hebrew 13. 17. (of which two places more again presently) together with that other in 1 Cor. 14. last verse, enjoining Order and Decency in God's Worship,
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and that all Pretences, or Pleas of Conscience, to the contrary, are nothing but Cant and Cheat, Flam and Delusion. In a word, the Ceremonies of the Church of England are as necessary,
and that all Pretences, or Pleasant of Conscience, to the contrary, Are nothing but Cant and Cheat, Flame and Delusion. In a word, the Ceremonies of the Church of England Are as necessary,
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as the Injunctions of an undoubtedly lawfull Authority, the Practice of the Primitive Church, and the General Rules of Decency, determined to Particulars of the greatest Decency, can make them necessary. And I would not for all the World be arraigned at the last and great Day for disturbing the Church,
as the Injunctions of an undoubtedly lawful authority, the Practice of the Primitive Church, and the General Rules of Decency, determined to Particulars of the greatest Decency, can make them necessary. And I would not for all the World be arraigned At the last and great Day for disturbing the Church,
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But that does not inferr, That it is not therefore in the Church's Power to appoint how, and in what manner it will Worship the true Object of Religious Worship;
But that does not infer, That it is not Therefore in the Church's Power to appoint how, and in what manner it will Worship the true Object of Religious Worship;
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and as impertinently applied to it, as any poor Text in the Revelation was ever applied to the grave and profound Whimsies of some Modern Interpreters.
and as impertinently applied to it, as any poor Text in the Revelation was ever applied to the grave and profound Whimsies of Some Modern Interpreters.
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and, if they are not so much as Worship, I am sure, they cannot be Will-worship. But we own them only for Circumstances, Modes, and Solemn Usages by which God's Worship is orderly and decently performed:
and, if they Are not so much as Worship, I am sure, they cannot be Will-worship. But we own them only for circumstances, Modes, and Solemn Usages by which God's Worship is orderly and decently performed:
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I say, we pretend them not to be parts of Divine Worship; but, for all that, to be such things as the Divine Worship, in some Instance or other, cannot be without:
I say, we pretend them not to be parts of Divine Worship; but, for all that, to be such things as the Divine Worship, in Some Instance or other, cannot be without:
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For that, which neither does, nor can give vital Heat, may yet be necessary to preserve it: And he, who should strip himself of all, that is no part of himself, would quickly find,
For that, which neither does, nor can give vital Heat, may yet be necessary to preserve it: And he, who should strip himself of all, that is no part of himself, would quickly find,
1. That Circumstantials in the Worship of God (as well as in all other humane Actions) are so necessary to it, that it cannot possibly be performed without them.
1. That Circumstantials in the Worship of God (as well as in all other humane Actions) Are so necessary to it, that it cannot possibly be performed without them.
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4 ly. and Lastly, That there is more of the General Nature of Decency in those particular Usages and Ceremonies which the Church of England has pitched upon,
4 lie. and Lastly, That there is more of the General Nature of Decency in those particular Usages and Ceremonies which the Church of England has pitched upon,
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and when you have put them all together, let any one give me a solid and sufficient Reason for the giving up those few Ceremonies of our Church, if he can.
and when you have put them all together, let any one give me a solid and sufficient Reason for the giving up those few Ceremonies of our Church, if he can.
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And to shew, that it is so, let it be but transferred from the Ecclesiastical to the Civil Government, from Church to State; and let all Laws be abrogated, which any great or sturdy Multitude of Men have no mind to submit to.
And to show, that it is so, let it be but transferred from the Ecclesiastical to the Civil Government, from Church to State; and let all Laws be abrogated, which any great or sturdy Multitude of Men have no mind to submit to.
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That is, in other words, let Laws be made to obey, and not to be obeyed; and, upon these terms, I doubt not but you will find that Kingdom (or rather that Commonwealth ) finely governed in a short time.
That is, in other words, let Laws be made to obey, and not to be obeyed; and, upon these terms, I doubt not but you will find that Kingdom (or rather that Commonwealth) finely governed in a short time.
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And thus I have shewn the Absurdity, Folly and Impertinence of alleaging the Obligation of Conscience, where there is no Law or Command of God mediate or immediate to found that Obligation upon.
And thus I have shown the Absurdity, Folly and Impertinence of alleging the Obligation of Conscience, where there is no Law or Command of God mediate or immediate to found that Obligation upon.
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And yet, as bad as this is, it were well, if the bare Absurdity of these Pretences were the worst thing which we had to charge them with. But it is not so.
And yet, as bad as this is, it were well, if the bore Absurdity of these Pretences were the worst thing which we had to charge them with. But it is not so.
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For our second next Inference from the foregoing Principle of the Vicegerency of Conscience under God, will shew us also the daring Impudence, and down-right Impiety of many of those fulsome Pleas of Conscience, which the World has been too often, and too scandalously abused by.
For our second next Inference from the foregoing Principle of the Vicegerency of Conscience under God, will show us also the daring Impudence, and downright Impiety of many of those fulsome Pleasant of Conscience, which the World has been too often, and too scandalously abused by.
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the purest, and most primitively Reformed Church in the World laid in the Dust, and one of the best and most innocent Princes, that ever sat upon a Throne, by a barbarous, unheard-of Violence hurried to his Grave in a bloudy Sheet,
the Purest, and most primitively Reformed Church in the World laid in the Dust, and one of the best and most innocent Princes, that ever sat upon a Throne, by a barbarous, unheard-of Violence hurried to his Grave in a bloody Sheet,
And are not the Principles of those Wretches still owned, and their Persons Sainted by a Race of Men of the same stamp, risen up in their stead, the sworn mortal Enemies of our Church? And yet,
And Are not the Principles of those Wretches still owned, and their Persons Sainted by a Raze of Men of the same stamp, risen up in their stead, the sworn Mortal Enemies of our Church? And yet,
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for whose sake, some Projectors amongst us have been turning every Stone to transform, mangle and degrade its noble Constitution to the homely, mechanick Model of those Republican, imperfect Churches abroad.
for whose sake, Some Projectors among us have been turning every Stone to transform, mangle and degrade its noble Constitution to the homely, mechanic Model of those Republican, imperfect Churches abroad.
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Nay, and so short-sighted are some in their Politicks, as not to discern all this while, that it is not the Service, but the Revenue of our Church which is struck at;
Nay, and so shortsighted Are Some in their Politics, as not to discern all this while, that it is not the Service, but the Revenue of our Church which is struck At;
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For, I am sure, no other Alteration will satisfie Dissenting Consciences; no, nor this neither, very long, without an utter Abolition of all that looks like Order or Government in the Church.
For, I am sure, no other Alteration will satisfy Dissenting Consciences; no, nor this neither, very long, without an utter Abolition of all that looks like Order or Government in the Church.
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and withall that monstrous Principle, or Maxim, which those who divide from us (at least most of them) roundly profess, avow, and govern their Consciences by. Namely;
and withal that monstrous Principle, or Maxim, which those who divide from us (At least most of them) roundly profess, avow, and govern their Consciences by. Namely;
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Which one detestable Tenet, or Proposition, carrying in it the very Quintessence, and vital Spirit of all Non-conformity, absolutely casheirs and cuts off all Church Government at one stroke;
Which one detestable Tenet, or Proposition, carrying in it the very Quintessence, and vital Spirit of all Nonconformity, absolutely casheirs and cuts off all Church Government At one stroke;
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and is withall such an insolent, audacious Defiance of Almighty God, under the Mask of Conscience; as perhaps none in former Ages, who so much as wore the Name of Christians, ever arrived to, or made profession of.
and is withal such an insolent, audacious Defiance of Almighty God, under the Mask of Conscience; as perhaps none in former Ages, who so much as wore the Name of Christians, ever arrived to, or made profession of.
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and particularly that in 1 Pet. 2. 13. Submit your selves to every Ordinance of Man, says the Spirit of God, speaking by that Apostle. But say these Men;
and particularly that in 1 Pet. 2. 13. Submit your selves to every Ordinance of Man, Says the Spirit of God, speaking by that Apostle. But say these Men;
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If the Ordinance of Man enjoyns you the Practice of any thing with reference to Religion or the Church, (though never so lawfull in it self,) you cannot with a good Conscience submit to the Ordinance of Man in that case:
If the Ordinance of Man enjoins you the Practice of any thing with Referente to Religion or the Church, (though never so lawful in it self,) you cannot with a good Conscience submit to the Ordinance of Man in that case:
Again, in the fore-mentioned Heb. 13. 17. The Apostle bids them (and in them, all Christians whatsoever) to obey those who have the Rule over them; speaking there of Church-Rulers;
Again, in the forementioned Hebrew 13. 17. The Apostle bids them (and in them, all Christians whatsoever) to obey those who have the Rule over them; speaking there of Church-Rulers;
But, says the Separatist, If those who have the Rule over you, should command you any thing about Church Affairs, you cannot, you ought not, in Conscience, to obey them;
But, Says the Separatist, If those who have the Rule over you, should command you any thing about Church Affairs, you cannot, you ought not, in Conscience, to obey them;
For as much as according to that grand Principle of theirs, newly specified by us; Every such Command makes Obedience to a thing otherwise lawfull to become unlawfull;
For as much as according to that grand Principle of theirs, newly specified by us; Every such Command makes obedience to a thing otherwise lawful to become unlawful;
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For, though these Men have given the World too many terrible Proofs by their own example, That there may be Commands, and no Obedience; yet, I believe, it will put their little Logick hard to it, to prove, That there can be any Obedience, where there is no Command. And therefore, it unanswerably follows, That the Abetters of the fore-mentioned Principle plead Conscience in a direct and bare-faced contradiction to God's express Command.
For, though these Men have given the World too many terrible Proofs by their own Exampl, That there may be Commands, and no obedience; yet, I believe, it will put their little Logic hard to it, to prove, That there can be any obedience, where there is no Command. And Therefore, it unanswerably follows, That the Abetters of the forementioned Principle plead Conscience in a Direct and barefaced contradiction to God's express Command.
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And now (I beseech you) consider with your selves (for it is no slight matter that I am treating of;) I say, consider what you ought to judge of those insolent, unaccountable Boasts of Conscience, which,
And now (I beseech you) Consider with your selves (for it is no slight matter that I am treating of;) I say, Consider what you ought to judge of those insolent, unaccountable Boasts of Conscience, which,
The Apostle bids us prove all Things. And will you then take Conscience at every turn, upon its own word? upon the forlorn Credit of every bold Impostor who pleads it? Will you sell your Reason, your Church, and your Religion, and both of them the best in the World,
The Apostle bids us prove all Things. And will you then take Conscience At every turn, upon its own word? upon the forlorn Credit of every bold Impostor who pleads it? Will you fell your Reason, your Church, and your Religion, and both of them the best in the World,
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for a Name? and that a wrested, abused, mis-applied Name? Knaves, when they design some more than ordinary Villainy, never fail to make use of this Plea;
for a Name? and that a wrested, abused, misapplied Name? Knaves, when they Design Some more than ordinary Villainy, never fail to make use of this Plea;
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namely, That whensoever you hear any of these fly, sanctified Sycophants, with turned up Eye, and shrug of Shoulder, pleading Conscience for or against any Thing,
namely, That whensoever you hear any of these fly, sanctified sycophants, with turned up Eye, and shrug of Shoulder, pleading Conscience for or against any Thing,
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or Practice, you would forthwith ask them, What Word of God they have to bottom that Iudgment of their Conscience upon? For-asmuch as Conscience, being God's Vicegerent, was never Commissioned by him to govern us in its own Name;
or Practice, you would forthwith ask them, What Word of God they have to bottom that Judgement of their Conscience upon? For-asmuch as Conscience, being God's Vicegerent, was never Commissioned by him to govern us in its own Name;
And if they can produce you no such thing from either of them, (as they never can;) then rest assured, that they are errant Cheats and Hypocrites; and that,
And if they can produce you not such thing from either of them, (as they never can;) then rest assured, that they Are errant Cheats and Hypocrites; and that,
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for all their big Words, the Conscience of such Men is so far from being able to give them any true Confidence towards God, that it cannot so much as give them Confidence towards a wise and good Man, no,
for all their big Words, the Conscience of such Men is so Far from being able to give them any true Confidence towards God, that it cannot so much as give them Confidence towards a wise and good Man, no,
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And the other setting forth the intolerable Blasphemy and Impiety of pretending Conscience for any Thing, which the known Law of God is directly against, and stands in open defiance of.
And the other setting forth the intolerable Blasphemy and Impiety of pretending Conscience for any Thing, which the known Law of God is directly against, and Stands in open defiance of.
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and that consists in those Properties and Qualities which so peculiarly fit it for the discharge of its fore-mentioned Office, in all things relating to the Soul. And these are Three.
and that consists in those Properties and Qualities which so peculiarly fit it for the discharge of its forementioned Office, in all things relating to the Soul. And these Are Three.
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And first, For the Extraordinary quickness and sagacity of its Sight, in spying out every Thing, which can any way concern the Estate of the Soul. As the Voice of it (I shew) was as loud as Thunder; so the Sight of it is as piercing and quick as Lightning.
And First, For the Extraordinary quickness and sagacity of its Sighed, in spying out every Thing, which can any Way concern the Estate of the Soul. As the Voice of it (I show) was as loud as Thunder; so the Sighed of it is as piercing and quick as Lightning.
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and on the other side, observes the Candidness of a Man's very Principles, the sincerity of his Intentions, and the whole Carriage of every Circumstance in a Vertuous performance.
and on the other side, observes the Candidness of a Man's very Principles, the sincerity of his Intentions, and the Whole Carriage of every Circumstance in a Virtuous performance.
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but still so, as to leave such Persons, both then, and now, many notable lucid Intervals. Sufficient to convince them of their Deviations from Reason, and Natural Religion; and thereby to render them inexcusable; and so, in a word, to stop their Mouths, though not save their Souls. In short, their Conscience was not stark Dead, but under a kind of Spiritual Apoplexy,
but still so, as to leave such Persons, both then, and now, many notable lucid Intervals. Sufficient to convince them of their Deviations from Reason, and Natural Religion; and thereby to render them inexcusable; and so, in a word, to stop their Mouths, though not save their Souls. In short, their Conscience was not stark Dead, but under a kind of Spiritual Apoplexy,
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No Witness so much to be credited, as an Eye-witness. And Conscience is like the great Eye of the World the Sun, always open, always making Discoveries.
No Witness so much to be credited, as an Eyewitness. And Conscience is like the great Eye of the World the Sun, always open, always making Discoveries.
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2 ly. Another Property or Quality of Conscience, enabling it to judge so truly of our spiritual Estate, is the Tenderness of its Sense. For as by the Quickness of its Sight, it directs us what to doe, or not to doe;
2 lie. another Property or Quality of Conscience, enabling it to judge so truly of our spiritual Estate, is the Tenderness of its Sense. For as by the Quickness of its Sighed, it directs us what to do, or not to do;
and quick in Seeing. For Conscience (you know) is still called, and accounted the Eye of the Soul: and how troublesome is the least Mote, or Dust falling into the Eye!
and quick in Seeing. For Conscience (you know) is still called, and accounted the Eye of the Soul: and how troublesome is the least Mote, or Dust falling into the Eye!
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Conscience, if truly tender, never complains without a Cause, though I confess, there is a new fashioned Sort of Tenderness of Conscience, which always does so.
Conscience, if truly tender, never complains without a Cause, though I confess, there is a new fashioned Sort of Tenderness of Conscience, which always does so.
It is, indeed, such a Kind of Tenderness, as makes the Person, who has it, generally very tender of obeying the Laws, but never so, of breaking them. And therefore,
It is, indeed, such a Kind of Tenderness, as makes the Person, who has it, generally very tender of obeying the Laws, but never so, of breaking them. And Therefore,
and being founded upon some Law: For where there is no Law, there can be no Transgression; and where there can be no Transgression, I am sure there ought to be no Accusation.
and being founded upon Some Law: For where there is no Law, there can be no Transgression; and where there can be no Transgression, I am sure there ought to be no Accusation.
3 ly. The third and last Property of Conscience which I shall mention, and which makes the Verdict of it so Authentick, is its great and rigorous Impartiality.
3 lie. The third and last Property of Conscience which I shall mention, and which makes the Verdict of it so Authentic, is its great and rigorous Impartiality.
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For, as its wonderfull Apprehensiveness made, that it could not easily be deceived, so this makes, that it will by no means deceive. A Iudge, you know, may be skilfull in understanding a Cause,
For, as its wonderful Apprehensiveness made, that it could not Easily be deceived, so this makes, that it will by no means deceive. A Judge, you know, may be skilful in understanding a Cause,
and yet partial in giving Sentence. But it is much otherwise with Conscience; no Artifice can induce it to accuse the Innocent, or to absolve the Guilty. No;
and yet partial in giving Sentence. But it is much otherwise with Conscience; no Artifice can induce it to accuse the Innocent, or to absolve the Guilty. No;
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What pitifull things are Power, Rhetorick, or Riches, when they would terrifie, disswade, or buy off Conscience from pronouncing Sentence according to the Merit of a Man's Actions? For still (as we have shewn) Conscience is a Copy of the Divine Law;
What pitiful things Are Power, Rhetoric, or Riches, when they would terrify, dissuade, or buy off Conscience from pronouncing Sentence according to the Merit of a Man's Actions? For still (as we have shown) Conscience is a Copy of the Divine Law;
and quaff his Cups, and perhaps sprinkle them now and then with a few Dammees, but who in the mean time besides his own wretched miserable self, knows of those secret, bitter Infusions, which that terrible thing, called Conscience makes into all his Draughts? Believe it, most of the appearing Mirth in the World is not Mirth but Art. The wounded Spirit is not seen, but walks under a disguise;
and quaff his Cups, and perhaps sprinkle them now and then with a few Damnées, but who in the mean time beside his own wretched miserable self, knows of those secret, bitter Infusions, which that terrible thing, called Conscience makes into all his Draughts? Believe it, most of the appearing Mirth in the World is not Mirth but Art. The wounded Spirit is not seen, but walks under a disguise;
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and moreover very Tender and Sensible, of every thing that concerns the Soul. And lastly, That it is most exactly and severely Impartial, in judging of whatsoever comes before it.
and moreover very Tender and Sensible, of every thing that concerns the Soul. And lastly, That it is most exactly and severely Impartial, in judging of whatsoever comes before it.
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Which was to assign some particular Cases, or Instances, in which this Confidence towards God, suggested by a rightly informed Conscience, does most eminently shew, and exert it self. I shall mention Three.
Which was to assign Some particular Cases, or Instances, in which this Confidence towards God, suggested by a rightly informed Conscience, does most eminently show, and exert it self. I shall mention Three.
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1. In our Addresses to God by Prayer. When a Man shall presume to come and place himself in the Presence of the Great Searcher of Hearts, and to ask something of him,
1. In our Addresses to God by Prayer. When a Man shall presume to come and place himself in the Presence of the Great Searcher of Hearts, and to ask something of him,
surely such an one should think with himself, that the God whom he prays to, is greater than his Conscience, and pierces into all the filth and baseness of his Heart with a much clearer, and more severe Inspection.
surely such an one should think with himself, that the God whom he prays to, is greater than his Conscience, and pierces into all the filth and baseness of his Heart with a much clearer, and more severe Inspection.
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and the noble Instrument of Converse between God, and the Soul, then surely that which renders it ineffectual and loathsome to God, must needs be of the most mischievous and destructive Consequence to Mankind imaginable:
and the noble Instrument of Converse between God, and the Soul, then surely that which renders it ineffectual and loathsome to God, must needs be of the most mischievous and destructive Consequence to Mankind imaginable:
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Such an one goes boldly to the Throne of Grace, and his Boldness is not greater than his Welcome. God recognizes the voice of his own Spirit interceding within him;
Such an one Goes boldly to the Throne of Grace, and his Boldness is not greater than his Welcome. God recognizes the voice of his own Spirit interceding within him;
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and in a word, the whole World frown upon him, certainly it will then be of some moment to have a Friend in the Court of Conscience, which shall (as it were) buoy up his sinking Spirits,
and in a word, the Whole World frown upon him, Certainly it will then be of Some moment to have a Friend in the Court of Conscience, which shall (as it were) buoy up his sinking Spirits,
so it is also as certain, that no Temporal Adversities can cut off those inward, secret, invincible Supplies of Comfort, which Conscience shall pour in upon distressed Innocence, in spight,
so it is also as certain, that no Temporal Adversities can Cut off those inward, secret, invincible Supplies of Comfort, which Conscience shall pour in upon distressed Innocence, in spite,
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but still there is a mighty Spirit, which can retreat into it self, and there within its own Compass lie secure from the freezing impression of the Element round about it.
but still there is a mighty Spirit, which can retreat into it self, and there within its own Compass lie secure from the freezing impression of the Element round about it.
Take the two greatest Instances of Misery, which, I think, are incident to Humane Nature; to wit, Poverty, and Shame, and I dare oppose Conscience to them both.
Take the two greatest Instances of Misery, which, I think, Are incident to Humane Nature; to wit, Poverty, and Shame, and I Dare oppose Conscience to them both.
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and perhaps out of his Countrey too (which having, within our memory, happened to so many, may too easily (God knows) be supposed again) yet if his Conscience shall tell him, that it was not for any failure in his own Duty,
and perhaps out of his Country too (which having, within our memory, happened to so many, may too Easily (God knows) be supposed again) yet if his Conscience shall tell him, that it was not for any failure in his own Duty,
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but from the success of anothers Villainy, that all this befell him, why then, his Banishment becomes his Preferment, his Rags his Trophies, his Nakedness his Ornament;
but from the success of another's Villainy, that all this befell him, why then, his Banishment becomes his Preferment, his Rags his Trophies, his Nakedness his Ornament;
and, in a word, that he came by his Poverty as sinfully, as some usually do by their Riches; and consequently, that Providence treats him with all these Severities, not by way of Trial,
and, in a word, that he Come by his Poverty as sinfully, as Some usually doe by their Riches; and consequently, that Providence treats him with all these Severities, not by Way of Trial,
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but, if my Fever be occasioned by a Surfeit, and that Surfeit caused by my Sin, it is that which adds Fuel to the fiery Disease, and Rage to the Distemper.
but, if my Fever be occasioned by a Surfeit, and that Surfeit caused by my since, it is that which adds Fuel to the fiery Disease, and Rage to the Distemper.
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Otherwise, when Conscience shall plead not guilty to the Charge, a Man entertains it not as an Endictment, but as a Libel. He hears all such Calumnies with a generous Unconcernment;
Otherwise, when Conscience shall plead not guilty to the Charge, a Man entertains it not as an Indictment, but as a Libel. He hears all such Calumnies with a generous Unconcernment;
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and his former Extravagances stripped of all their Pleasure, but retaining their Guilt. What is it then, that can promise him a fair Passage into the other World,
and his former Extravagances stripped of all their Pleasure, but retaining their Gilded. What is it then, that can promise him a fair Passage into the other World,
or a comfortable Appearance before his dreadfull Judge, when he is there? Not all the Friends, and Interests, all the Riches and Honours under Heaven, can speak so much as a Word for him, or one Word of Comfort to him in that Condition;
or a comfortable Appearance before his dreadful Judge, when he is there? Not all the Friends, and Interests, all the Riches and Honours under Heaven, can speak so much as a Word for him, or one Word of Comfort to him in that Condition;
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as at the Hour of Death, when all the Friendships of the World shall bid him adieu; and the whole Creation turn its Back upon him, shall dismiss his Soul,
as At the Hour of Death, when all the Friendships of the World shall bid him adieu; and the Whole Creation turn its Back upon him, shall dismiss his Soul,
A Preaching Colonel of the Parliament-Army, and a Chief Actor in the Murder of K. Charles the First; Notable before, for having killed several after Quarter given them by others; and using these Words in the doing it, Cursed be he, who does the work of the Lord negligently. He was by Extraction a Butcher's Son; and accordingly, in his Practices all along, more a Butcher than his Father.
A Preaching Colonel of the Parliament-Army, and a Chief Actor in the Murder of K. Charles the First; Notable before, for having killed several After Quarter given them by Others; and using these Words in the doing it, Cursed be he, who does the work of the Lord negligently. He was by Extraction a Butcher's Son; and accordingly, in his Practices all along, more a Butcher than his Father.
