Six sermons with a discourse annexed, concerning the true reason of the suffering of Christ, wherein Crellius his answer to Grotius is considered / by Edward Stillingfleet ...
IT is but a very little time since you met together in this place to lament the remainders of a raging pestilence, which the last year destroyed so many thousand •nhabitants of the late great and famous City:
IT is but a very little time since you met together in this place to lament the remainders of a raging pestilence, which the last year destroyed so many thousand •nhabitants of the late great and famous city:
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and now God hath given us another ••d occasion for our fasting and humiliation, by suffering a devouring fire to break forth and consume so many of her habitations.
and now God hath given us Another ••d occasion for our fasting and humiliation, by suffering a devouring fire to break forth and consume so many of her habitations.
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As though the infected air had been too kind and partial, and like Saul to the Amalekites, had only destroyed the vile and refuse, and spared the greatest of the people;
As though the infected air had been too kind and partial, and like Saul to the Amalekites, had only destroyed the vile and refuse, and spared the greatest of the people;
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h• … hath imployed a more furious Element which by its merciless and devouring flame might in a more lively manner represe• … unto us the kindling of his wrath again• … us.
h• … hath employed a more furious Element which by its merciless and devouring flame might in a more lively manner represe• … unto us the kindling of his wrath again• … us.
For if either compassion would move, or fear awaken, o• … interest engage us to any of these, it i• … hard to conceive there should be an instance of a more efficacious nature,
For if either compassion would move, or Fear awaken, o• … Interest engage us to any of these, it i• … hard to conceive there should be an instance of a more efficacious nature,
For who n behold the ruines of so great a City, •nd not have his bowels of compassion •oved towards it? Who can have any •ense of the anger of God discovered in it, •nd not have his fear awakened by it? Who can (as we ought all) look upon it as a judgement of universal influence on •he whole Nation,
For who n behold the ruins of so great a city, •nd not have his bowels of compassion •oved towards it? Who can have any •ense of the anger of God discovered in it, •nd not have his Fear awakened by it? Who can (as we ought all) look upon it as a judgement of universal influence on •he Whole nation,
and not think himself concerned to implore the mercy of Heaven towards us? For certainly, howsoever we may vainly flatter and deceive our selves, these are no common indications of the frowns of Heaven;
and not think himself concerned to implore the mercy of Heaven towards us? For Certainly, howsoever we may vainly flatter and deceive our selves, these Are no Common indications of the frowns of Heaven;
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A Fire, so dreadful in its appearance, in its rage and fury, and in all the dismal consequences of it (which we cannot yet be sufficiently apprehensive of) that on that very account we may justly lie down in our shame,
A Fire, so dreadful in its appearance, in its rage and fury, and in all the dismal consequences of it (which we cannot yet be sufficiently apprehensive of) that on that very account we may justly lie down in our shame,
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if a languishing State and a discontented People, if the ruines of the City and poverty of the Countrey, may make us sensible how sad our condition at present is,
if a languishing State and a discontented People, if the ruins of the city and poverty of the Country, may make us sensible how sad our condition At present is,
how much worse it may be (if God in his mercy prevent it not) we shall all surely think we have reason enough this day to lay to heart the evil of our doings which have brought all these things upon us,
how much Worse it may be (if God in his mercy prevent it not) we shall all surely think we have reason enough this day to lay to heart the evil of our doings which have brought all these things upon us,
but when he sees it necessary to vindicate the honour of his Justice to the World, he doth it with that severity that may make us apprehend his displeasure,
but when he sees it necessary to vindicate the honour of his justice to the World, he does it with that severity that may make us apprehend his displeasure,
and therefore he looks upon it as a frustrating the design both of his Justice, and of his Mercy, when he is fain to conclude with that sad reflection on their incorrigibleness;
and Therefore he looks upon it as a frustrating the Design both of his justice, and of his Mercy, when he is fain to conclude with that sad reflection on their incorrigibleness;
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Yet have ye not, &c. In the first we have Gods Rod lifted up to strike, in the second we have Gods Hand stretched out to save, yet neither of these would make them sensible of their disobedience;
Yet have you not, etc. In the First we have God's Rod lifted up to strike, in the second we have God's Hand stretched out to save, yet neither of these would make them sensible of their disobedience;
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though their Cities were overthrown for their sakes, though they themselves escaped not for their own sakes, but for his mercies sake only whom they had so highly provoked;
though their Cities were overthrown for their sakes, though they themselves escaped not for their own sakes, but for his Mercies sake only whom they had so highly provoked;
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we have seen a sad instance of Gods severity, a City almost wholly consumed as Sodom and Gomorrah, and a great expression of his kindness, the Inhabitants saved, as firebrands pluckt out of the burning:
we have seen a sad instance of God's severity, a city almost wholly consumed as Sodom and Gomorrah, and a great expression of his kindness, the Inhabitants saved, as firebrands plucked out of the burning:
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O let it never be said that the last part of the words is fulfilled too, Yet have ye not returned unto me, &c. which, that it may not be, I shall first consider the severity of God in his judgement this day,
Oh let it never be said that the last part of the words is fulfilled too, Yet have you not returned unto me, etc. which, that it may not be, I shall First Consider the severity of God in his judgement this day,
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yet we shall finde the Judgement to be severe enough, in regard 1. Of the nature and kind of it. 2. The series and order of it. 3. The causes moving to it. 4. The Author of it.
yet we shall find the Judgement to be severe enough, in regard 1. Of the nature and kind of it. 2. The series and order of it. 3. The Causes moving to it. 4. The Author of it.
We can imagine nothing more severe when we consider what it is set forth by, the most unparalleld Judgement we read of, viz. the destruction of Sodom and Gomorrah by a fire from Heaven.
We can imagine nothing more severe when we Consider what it is Set forth by, the most unparalleled Judgement we read of, viz. the destruction of Sodom and Gomorrah by a fire from Heaven.
Although in all circumstances the instance might not come up to the parallel, yet in several respects there might be so sad a desolation, that any other example but that might fall beneath the greatness and severity of it.
Although in all Circumstances the instance might not come up to the parallel, yet in several respects there might be so sad a desolation, that any other Exampl but that might fallen beneath the greatness and severity of it.
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Thus it was with the Jews in their first and latter destruction both of their City and Countrey, they were as high and as confident of the contrary as might be to the very last;
Thus it was with the jews in their First and latter destruction both of their city and Country, they were as high and as confident of the contrary as might be to the very last;
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but that God should punish his own people in Covenant with him, that Judgement should begin at the house of God, that they who had loved to be called by his Name, should be made examples to all other Nations;
but that God should Punish his own people in Covenant with him, that Judgement should begin At the house of God, that they who had loved to be called by his Name, should be made Examples to all other nations;
this seemed so harsh and incredible that by no means could they entertain it. But God and Wise men too thought otherwise of them than they did of themselves:
this seemed so harsh and incredible that by no means could they entertain it. But God and Wise men too Thought otherwise of them than they did of themselves:
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there being among them an heap of pride and luxury, of fraud and injustice, of sedition and faction gilded over with a fair shew of greater zeal for God and his Glory: which that impartial Historian (as one who knew them well) hath described at large:
there being among them an heap of pride and luxury, of fraud and injustice, of sedition and faction gilded over with a fair show of greater zeal for God and his Glory: which that impartial Historian (as one who knew them well) hath described At large:
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and although they could not believe that such heavy Judgements should befall them, yet others did not only believe, but tremble at the apprehensions of them.
and although they could not believe that such heavy Judgments should befall them, yet Others did not only believe, but tremble At the apprehensions of them.
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nay when they saw the Flames for near a day together, that ever in four dayes time, not a fourth part of the City should be left standing? For when were they ever more secure and inapprehensive of their danger than at this time? they had not been long returned to their Houses, which the Plague had driven them from,
nay when they saw the Flames for near a day together, that ever in four days time, not a fourth part of the city should be left standing? For when were they ever more secure and inapprehensive of their danger than At this time? they had not been long returned to their Houses, which the Plague had driven them from,
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But that which betrayed them to so much security, was their late deliverance from so sweeping a Judgement as the Plague had been to the City and Suburbs of it:
But that which betrayed them to so much security, was their late deliverance from so sweeping a Judgement as the Plague had been to the city and Suburbs of it:
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Thus when the Mariners have newly escaped a wreck at Sea, the fears of which have a long time deprived them of their wonted rest, they think they may securely lye down and sleep, till it may be another storm overtake and sink them.
Thus when the Mariners have newly escaped a wreck At Sea, the fears of which have a long time deprived them of their wonted rest, they think they may securely lie down and sleep, till it may be Another storm overtake and sink them.
and it would be harsh to say, that all who were involved in that common calamity (who yet were innocent as to the great abominations of those places, viz. the Infants there destroyed) must be immediately sentenced to eternal misery.
and it would be harsh to say, that all who were involved in that Common calamity (who yet were innocent as to the great abominations of those places, viz. the Infants there destroyed) must be immediately sentenced to Eternal misery.
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But although God since that perpetual monument of his justice in the destruction of those Cities hath not by such • … n immediate fire from Heaven consumed and razed out the very foundations of other Cities;
But although God since that perpetual monument of his Justice in the destruction of those Cities hath not by such • … n immediate fire from Heaven consumed and razed out the very foundations of other Cities;
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as it hath been about others since) did presently spread it self with greater speed over the Cirque (as the Historian tells us) than the Wind it self, and never left burning, till of fourteen Regions in Rome, but four were left entire.
as it hath been about Others since) did presently spread it self with greater speed over the Cirque (as the Historian tells us) than the Wind it self, and never left burning, till of fourteen Regions in Room, but four were left entire.
yet it burnt, till it had consumed besides the Temple of Peace, the fairest Houses and Palaces of the City, which on that account, the Historians attribute to more than natural causes.
yet it burned, till it had consumed beside the Temple of Peace, the Fairest Houses and Palaces of the city, which on that account, the Historians attribute to more than natural Causes.
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Such might that be (which comes the nearest of any I have met with, to that Fire we this day lament the effects of) I mean that at Constantinople, which happened A. D. 465. in the beginning of September; it brake forth by the water side,
Such might that be (which comes the nearest of any I have met with, to that Fire we this day lament the effects of) I mean that At Constantinople, which happened A. D. 465. in the beginning of September; it brake forth by the water side,
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and was so little capable of resistance, that as Evagrius tells us, the strongest Houses were but NONLATINALPHABET, like so much dryed stubble before it;
and was so little capable of resistance, that as Evagrius tells us, the Strongest Houses were but, like so much dried stubble before it;
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Such likewise might those two great Fires have been which have formerly burnt down great part of the then City of London; but neither of them come near the dreadfulness of this, considering how much bigger the habitations of the City were now,
Such likewise might those two great Fires have been which have formerly burned down great part of the then city of London; but neither of them come near the dreadfulness of this, considering how much bigger the habitations of the city were now,
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and made its way through all the lesser obstacles, and might have gone on so far, till it had laid this City level with the ruines of the other, had not he who sets the bounds to the Ocean, and saith, thus far shalt thou go and no farther, put a stop to it in those places which were as ready to have yielded up themselves to the rage of it,
and made its Way through all the lesser obstacles, and might have gone on so Far, till it had laid this city level with the ruins of the other, had not he who sets the bounds to the Ocean, and Says, thus Far shalt thou go and no farther, put a stop to it in those places which were as ready to have yielded up themselves to the rage of it,
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and carried before it not only the Gates, but the Churches and most magnificent structures of the City, what horrour and confusion may we then imagine had seized upon the spirits of the Citizens; what distraction in their councils, what paleness in their countenances, what pantings at their hearts, what an universal consternation might have been then seen upon the minds of men? But O the sighs and tears, the frights and amazements, the miscarriages,
and carried before it not only the Gates, but the Churches and most magnificent structures of the city, what horror and confusion may we then imagine had seized upon the spirits of the Citizens; what distraction in their Councils, what paleness in their countenances, what pantings At their hearts, what an universal consternation might have been then seen upon the minds of men? But Oh the sighs and tears, the frights and amazements, the miscarriages,
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O the hurry and useless pains, the alarms and tumults, the mutual hinderances of each other that were among men at the beholding the rage and fury of it!
O the hurry and useless pains, the alarms and tumults, the mutual hindrances of each other that were among men At the beholding the rage and fury of it!
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or lost in the crowd of people, or exposed to the violence of the flames; Husbands more solicitous for the safety of their Wives and Children, than their own;
or lost in the crowd of people, or exposed to the violence of the flames; Husbands more solicitous for the safety of their Wives and Children, than their own;
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the Souldiers running to their Swords, when there was more need of Buckets; the Tradesmen loading their backs with that which had gotten possession of their hearts before.
the Soldiers running to their Swords, when there was more need of Buckets; the Tradesmen loading their backs with that which had got possession of their hearts before.
If these flames be so dreadful, what are those which are reserved for them who love the world more than God! If none can come near the heat of this Fire, who can dwell with everlasting burnings! O what madness then will it be to sin any more wilfully against that God who is a consuming fire, infinitely more dreadful than this can be!
If these flames be so dreadful, what Are those which Are reserved for them who love the world more than God! If none can come near the heat of this Fire, who can dwell with everlasting burnings! Oh what madness then will it be to since any more wilfully against that God who is a consuming fire, infinitely more dreadful than this can be!
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and more to the sins which caused them? If that City were able to speak out of its ruines, what sad complaints would it make of all those impieties which have made her so miserable.
and more to the Sins which caused them? If that city were able to speak out of its ruins, what sad complaints would it make of all those impieties which have made her so miserable.
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If it had not been (might she say) for the pride and luxury, the ease and delicacy of some of my inhabitants, the covetousness, the fraud, the injustice of others, the debaucheries of the prophane, the open factions and secret hypocrisie of too many pretending to greater sanctity, my beauty had not been thus turned into ashes, nor my glory into those ruines which make my enemies rejoyce, my friends to mourn,
If it had not been (might she say) for the pride and luxury, the ease and delicacy of Some of my inhabitants, the covetousness, the fraud, the injustice of Others, the debaucheries of the profane, the open factions and secret hypocrisy of too many pretending to greater sanctity, my beauty had not been thus turned into Ashes, nor my glory into those ruins which make my enemies rejoice, my Friends to mourn,
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Look now upon me, you who so lately admired the greatness of my Trade, the riches of my Merchants, the number of my people, the conveniency of my Churches, the multitude of my Streets,
Look now upon me, you who so lately admired the greatness of my Trade, the riches of my Merchant's, the number of my people, the conveniency of my Churches, the multitude of my Streets,
Look upon me, and then tell me whether it be nothing to dally with Heaven, to make a mock at sin, to slight the judgements of God, and abuse his mercies,
Look upon me, and then tell me whither it be nothing to dally with Heaven, to make a mock At since, to slight the Judgments of God, and abuse his Mercies,
and after all the attempts of Heaven to reclaim a people from their sins, to remain still the same that ever they were? Was there no way to expiate your guilt but by my misery? Had the Leprosie of your sins so fretted into my Walls, that there was no cleansing them,
and After all the attempts of Heaven to reclaim a people from their Sins, to remain still the same that ever they were? Was there no Way to expiate your guilt but by my misery? Had the Leprosy of your Sins so fretted into my Walls, that there was no cleansing them,
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while you are so ready to return to the practice of them? Have I suffered so much by reason of them, and do you think to escape your selves? Can you then look upon my ruines with hearts as hard and unconcerned as the stones which lye in them? If you have any kindness for me,
while you Are so ready to return to the practice of them? Have I suffered so much by reason of them, and do you think to escape your selves? Can you then look upon my ruins with hearts as hard and unconcerned as the stones which lie in them? If you have any kindness for me,
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or for your selves, if you ever hope to see my breaches repaired, my beauty restored, my glory advanced, look on Londons ruines and repent. Thus would she bid her inhabitants not weep for her miseries, but for their own sins;
or for your selves, if you ever hope to see my Breaches repaired, my beauty restored, my glory advanced, look on Londons ruins and Repent. Thus would she bid her inhabitants not weep for her misery's, but for their own Sins;
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For, considering the present languishing condition of this Nation, it will be no easie matter to recover the blood and spirits which have been lost by this Fire. So that whether we consider the sadness of those circumstances which accompanied the rage of the fire,
For, considering the present languishing condition of this nation, it will be no easy matter to recover the blood and spirits which have been lost by this Fire. So that whither we Consider the sadness of those Circumstances which accompanied the rage of the fire,
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or those which respect the present miseries of the City, or the general influence those will have upon the Nation, we cannot easily conceive what judgement could in so critical a time have befallen us, which had been more severe for the kind and Nature of it, than this hath been.
or those which respect the present misery's of the city, or the general influence those will have upon the nation, we cannot Easily conceive what judgement could in so critical a time have befallen us, which had been more severe for the kind and Nature of it, than this hath been.
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He had sent a famine before, v. 6. a drought, v. 7, 8. blasting and mildew, v. 9. the Pestilence after the manner of Egypt, v. 10. the miseries of War in the same verse. And when none of these would work that effect upon them, which they were designed for, •hen he comes to this last way of punishing before a final destruction, he overthrew some of their Cities as he had overthrown Sodom •nd Gomorrah.
He had sent a famine before, v. 6. a drought, v. 7, 8. blasting and mildew, v. 9. the Pestilence After the manner of Egypt, v. 10. the misery's of War in the same verse. And when none of these would work that Effect upon them, which they were designed for, •hen he comes to this last Way of punishing before a final destruction, he overthrew Some of their Cities as he had overthrown Sodom •nd Gomorrah.
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but yet the method God hath used with us seems to bode very ill in case we do not at last return to the Lord. For it is not only agreeable to what is here delivered as the course God used to reclaim the Israelites, but to what is reported by the most faithfull Historian of those times of the degrees and steps that God made before the ruines of the British Nation. For Gildas tells us the decay of it began by Civil Wars among themselves,
but yet the method God hath used with us seems to bode very ill in case we do not At last return to the Lord. For it is not only agreeable to what is Here Delivered as the course God used to reclaim the Israelites, but to what is reported by the most faithful Historian of those times of the Degrees and steps that God made before the ruins of the Brit nation. For Gildas tells us the decay of it began by Civil Wars among themselves,
When all this would not do, those whom they trusted most to, betrayed them, and rebelled against them, by whose means, not only the Cities were burnt with Fire, but the whole Island was turned almost into one continued flame. The issue of all which at last was, that their Countrey was turned to a desolation, the ancient Inhabitants driven out,
When all this would not do, those whom they trusted most to, betrayed them, and rebelled against them, by whose means, not only the Cities were burned with Fire, but the Whole Island was turned almost into one continued flame. The issue of all which At last was, that their Country was turned to a desolation, the ancient Inhabitants driven out,
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we yet complain of great discontents and poverty as great as them, we have inveterate enemies combined abroad against us, we have very lately suffered under a Pestilence as great almost as any we read of,
we yet complain of great discontents and poverty as great as them, we have inveterate enemies combined abroad against us, we have very lately suffered under a Pestilence as great almost as any we read of,
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And what do all these things mean? and what will the issue of them be? though that be lockt up in the Councils of Heaven, yet we have just cause to fear,
And what do all these things mean? and what will the issue of them be? though that be locked up in the Councils of Heaven, yet we have just cause to Fear,
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And they who think that incredible, let them tell me whether two years since, they did not think it altogether as improbable, that in the compass of the two succeeding years, above a hundred thousand persons should be destroyed by the Plague in London and other places,
And they who think that incredible, let them tell me whither two Years since, they did not think it altogether as improbable, that in the compass of the two succeeding Years, above a hundred thousand Persons should be destroyed by the Plague in London and other places,
and the City it self should be burnt to the Ground? And if our fears do not, I am sure our sins may tell us, that these are but the fore-runners of greater calamities, in case there be not a timely reformation of our selves.
and the city it self should be burned to the Ground? And if our fears do not, I am sure our Sins may tell us, that these Are but the forerunners of greater calamities, in case there be not a timely Reformation of our selves.
So this Prophet tells us, that the true account of all Gods punishments is to be fetched from the sins of the people, Amos 1. 3. For three transgressions of Damascus, and for four I will not turn away the punishment thereof:
So this Prophet tells us, that the true account of all God's punishments is to be fetched from the Sins of the people, Amos 1. 3. For three transgressions of Damascus, and for four I will not turn away the punishment thereof:
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so it is said of Gaza, v. 6. of Tyrus, v. 9. of Edom, v. 11. of Ammon, v. 13. Moab, ch. 2. 1. Judah, v. 4. and at last Israel, v. 6. And it is observable of every one of these, that when God threatens to punish them for the greatness of their iniquities, and the multitude of their transgressions, (which is generally supposed to be meant by the three transgressions and the four) he doth particularly threaten to send a fire among them to consume the Houses and the Palaces of their Cities.
so it is said of Gaza, v. 6. of Tyre, v. 9. of Edom, v. 11. of Ammon, v. 13. Moab, changed. 2. 1. Judah, v. 4. and At last Israel, v. 6. And it is observable of every one of these, that when God threatens to Punish them for the greatness of their iniquities, and the multitude of their transgressions, (which is generally supposed to be meant by the three transgressions and the four) he does particularly threaten to send a fire among them to consume the Houses and the Palaces of their Cities.
So to Damascus, chap. 1. 4. to Gaza, v. 7. to Tyrus, v. 10. to Edom, v. 12. to Ammon, v. 14. to Moab, ch. 2. v. 2. to Judah, v. 5. I will send a fire upon Judah, and it shall devour the Palaces of Jerusalem:
So to Damascus, chap. 1. 4. to Gaza, v. 7. to Tyre, v. 10. to Edom, v. 12. to Ammon, v. 14. to Moab, changed. 2. v. 2. to Judah, v. 5. I will send a fire upon Judah, and it shall devour the Palaces of Jerusalem:
When the red horse hath marched furiously before it all bloody with the effects of a Civil War, and the pale horse hath followed after the other with Death upon his back,
When the read horse hath marched furiously before it all bloody with the effects of a Civil War, and the pale horse hath followed After the other with Death upon his back,
But it is our great unhappiness, that we are apt to impute these great calamities to any thing rather than to our sins; and thereby we hinder our selves from the true remedy,
But it is our great unhappiness, that we Are apt to impute these great calamities to any thing rather than to our Sins; and thereby we hinder our selves from the true remedy,
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Though God hath not sent Prophets among us, to tell us for such and such sins, I will send such and such judgements upon you, yet where • … e observe the parallel between the sins • … d the punishments agreeable with what • … e find recorded in Scripture, we have rea• … n to say, that those sins were not only the • … tecedents, but the causes of those punish• … ents which followed after them.
Though God hath not sent prophets among us, to tell us for such and such Sins, I will send such and such Judgments upon you, yet where • … e observe the parallel between the Sins • … worser the punishments agreeable with what • … e find recorded in Scripture, we have rea• … n to say, that those Sins were not only the • … tecedents, but the Causes of those punish• … ents which followed After them.
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And • … at because the reason of punishment was • … ot built upon any particular relation be•ween God and the people of Israel, but •pon reasons common to all mankind;
And • … At Because the reason of punishment was • … It built upon any particular Relation be•ween God and the people of Israel, but •pon Reasons Common to all mankind;
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Which is a truth hath been so universally received among the wise Men of 〈 ◊ 〉 ages, that one of the Roman Historian, though of no very severe life himself, y• … imputes the decay of the Roman State, n• … to Chance or Fortune,
Which is a truth hath been so universally received among the wise Men of 〈 ◊ 〉 ages, that one of the Roman Historian, though of no very severe life himself, y• … imputes the decay of the Roman State, n• … to Chance or Fortune,
And it was the grave Observation of one of the bravest Captain ever the Roman State had, that it was i• … possible for any State to be happy, stantib• … moenibus, ruentibus moribus,
And it was the grave Observation of one of the Bravest Captain ever the Roman State had, that it was i• … possible for any State to be happy, stantib• … moenibus, ruentibus moribus,
But it is not enough in general to declaim against our sins, but we must search out particularly those predominant vices, which by their boldness and frequency have provoked God thus to punish us;
But it is not enough in general to declaim against our Sins, but we must search out particularly those predominant vices, which by their boldness and frequency have provoked God thus to Punish us;
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and our own: So I am afraid we shall finde too sad a parallel between their sins and ours too. Three sorts of sins are here spoken of in a peculiar manner,
and our own: So I am afraid we shall find too sad a parallel between their Sins and ours too. Three sorts of Sins Are Here spoken of in a peculiar manner,
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as the causes •f their severe punishments, Their luxury •nd intemperance, their covetousness and op•ression, and their contempt of God and his Laws, and I doubt we need not make a •ery exact scrutiny to finde out these in a •igh degree among our selves:
as the Causes •f their severe punishments, Their luxury •nd intemperance, their covetousness and op•ression, and their contempt of God and his Laws, and I doubt we need not make a •ery exact scrutiny to find out these in a •igh degree among our selves:
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Ye Kine of Bashan, Loquitur ad Principes Israel & Optimates quosque decem Tribuum, saith St. Hierom, he speaks to the Princes of Israel, and the chief of all the ten Tribes;
the Kine of Bashan, Loquitur ad Princes Israel & Optimates quosque Decem Tribuum, Says Saint Hieronymus, he speaks to the Princes of Israel, and the chief of all the ten Tribes;
and stretch themselves upon their Couches, and eat the Lambs out of the flock, and the Calves out of the midst of the stall, v. 4. they chaunt to the sound of the Viol,
and stretch themselves upon their Couches, and eat the Lambs out of the flock, and the Calves out of the midst of the stall, v. 4. they chant to the found of the Violent,
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These were the Kine of Bashan, who were full of ease and wantonness, and never thought of the day of slaughter, which the other were the certain fore-runners of.
These were the Kine of Bashan, who were full of ease and wantonness, and never Thought of the day of slaughter, which the other were the certain forerunners of.
Symmachus renders it, NONLATINALPHABET, which others apply to the rich Citizens of Samaria, I am afraid we may take it in either sense without a Soloecism. Bring and let us drink, which as St. Hierom goes on, Ebrietatem significat in vino & luxuria quae statum mentis evertunt, it implies the height of their luxury and intemperance.
Symmachus renders it,, which Others apply to the rich Citizens of Samaria, I am afraid we may take it in either sense without a Solecism. Bring and let us drink, which as Saint Hieronymus Goes on, Ebrietatem significat in vino & luxuria Quae Statum mentis evertunt, it Implies the height of their luxury and intemperance.
It is observed by some, that our Prophet retains still the language of his education in the bluntness of his expressions, the great men that lived wholly at their ease, in wantonness and luxury, he styles like the heardsman of Tekoa, the Kine of Bashan.
It is observed by Some, that our Prophet retains still the language of his education in the bluntness of his expressions, the great men that lived wholly At their ease, in wantonness and luxury, he styles like the herdsman of Tekoa, the Kine of Bashan.
And hath not that delicata insania, as St. Austin calls it, that soft and effeminate kinde of madness taken possession of too many among us, whose birth and education designed them for more manly imployments? yea, what an age of Luxury do we live in,
And hath not that Delicatam insania, as Saint Austin calls it, that soft and effeminate kind of madness taken possession of too many among us, whose birth and education designed them for more manly employments? yea, what an age of Luxury do we live in,
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when instead of those noble characters of men from their vertue, and wisdom, and courage, it is looked on among some as a mighty character of a person, that he ea•s and drinks well:
when instead of those noble characters of men from their virtue, and Wisdom, and courage, it is looked on among Some as a mighty character of a person, that he ea•s and drinks well:
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for surely they did so, or else they had never been in so much esteem among the heardsmen of Tekoa. A character which those Philosophers would have been ashamed of, who looked upon no other end of humane life but pleasure; but in order to that, they thought nothing more necessary than temperance and sobriety; but whatever esteem they had then, they have lost all their reputation among our modern Epicures, who know of no such things a• … pleasures of the mind, and would not mu• … value whether they had any faculties of th• … mind or no,
for surely they did so, or Else they had never been in so much esteem among the Herdsmen of Tekoa. A character which those Philosophers would have been ashamed of, who looked upon no other end of humane life but pleasure; but in order to that, they Thought nothing more necessary than temperance and sobriety; but whatever esteem they had then, they have lost all their reputation among our modern Epicureans, who know of no such things a• … pleasures of the mind, and would not mu• … valve whither they had any faculties of th• … mind or no,
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unless it were for the contrivance of new Oaths and debaucheries But if this were only among some few persons, we hope the whole Nation would not suffer for their madness:
unless it were for the contrivance of new Oaths and debaucheries But if this were only among Some few Persons, we hope the Whole nation would not suffer for their madness:
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for scarce any Age hath been so happy, but it hath ha• … some Monsters in Morality as well as Nature. But I am afraid these vices are grown too Epidemical; not only in the City, but the Countreys too;
for scarce any Age hath been so happy, but it hath ha• … Some Monsters in Morality as well as Nature. But I am afraid these vices Are grown too Epidemical; not only in the city, but the Countries' too;
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what mean else those frequent complaints (and I hope more general than the causes of them) that the houses of great men in too many places are so near being publick schools of debauchery, rather than of piety and vertue, where men shall not want instructers to teach them to forget both God and themselves; wherein sobriety is so far from being accounted a matter of honour, that the rules of the Persian civility are quite forgotten,
what mean Else those frequent complaints (and I hope more general than the Causes of them) that the houses of great men in too many places Are so near being public Schools of debauchery, rather than of piety and virtue, where men shall not want instructers to teach them to forget both God and themselves; wherein sobriety is so Far from being accounted a matter of honour, that the rules of the Persian civility Are quite forgotten,
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then if once these publick excesses were severely restrained, I do not mean so much by making new Laws, (for those generally do but exercise peoples Wits by finding out new evasions) but by executing old ones.
then if once these public Excesses were severely restrained, I do not mean so much by making new Laws, (for those generally doe but exercise peoples Wits by finding out new evasions) but by executing old ones.
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And if there be not so much of open violence in our dayes, the thanks are due to the care of our Magistrates, and the severity of our Laws, but it is hard to say whether ever any Age produced more studious and skilfull to pervert the design of Laws, without breaking the letter of them,
And if there be not so much of open violence in our days, the thanks Are due to the care of our Magistrates, and the severity of our Laws, but it is hard to say whither ever any Age produced more studious and skilful to pervert the Design of Laws, without breaking the Letter of them,
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I heartily wish it may never be said of us, what the Orator once said of the Greeks, Quibus jusjurandum jocus, testimonium ludus, they made it a matter of jest and drollery to forswear themselves, and give false testimonies.
I heartily wish it may never be said of us, what the Orator once said of the Greeks, Quibus jusjurandum jocus, testimonium ludus, they made it a matter of jest and drollery to forswear themselves, and give false testimonies.
That we read of v. 4. where the Prophet speaks by an Irony to them, Come to Bethel and transgress, &c. he knew well enough they were resolved to do it, let God or the Prophet say what they pleased.
That we read of v. 4. where the Prophet speaks by an Irony to them, Come to Bethel and transgress, etc. he knew well enough they were resolved to do it, let God or the Prophet say what they pleased.
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the faculties of whose minds are so thin and aiery, that they will not bear the consideration of any thing, much less of Religion; these throw out their bitter scoffs, and prophane jests against it.
the faculties of whose minds Are so thin and airy, that they will not bear the consideration of any thing, much less of Religion; these throw out their bitter scoffs, and profane jests against it.
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A thing never permitted that I know of in any civilized Nation in the world; whatsoever their Religion was, the reputation of Religion was always preserved sacred:
A thing never permitted that I know of in any civilized nation in the world; whatsoever their Religion was, the reputation of Religion was always preserved sacred:
God himself (saith Josephus) would not suffer the Jews to speak evil of other Gods, though they were to destroy all those who tempted them to the worship of them.
God himself (Says Josephus) would not suffer the jews to speak evil of other God's, though they were to destroy all those who tempted them to the worship of them.
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And shall we suffer the most excellent and reasonable Religion in the world, viz. the Christian, to be profaned by the unhallowed mouths of any who will venture to be damned, to be accounted witty? If their enquiries were deeper, their reason stronger,
And shall we suffer the most excellent and reasonable Religion in the world, viz. the Christian, to be profaned by the unhallowed mouths of any who will venture to be damned, to be accounted witty? If their Enquiries were Deeper, their reason Stronger,
or their arguments more perswasive, than of those who have made it their utmost care and business to search into these things, they ought to be allowed a fair hearing;
or their Arguments more persuasive, than of those who have made it their utmost care and business to search into these things, they ought to be allowed a fair hearing;
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but for men who pretend to none of these things, yet still to make Religion the object of their scoffs and raillery, doth not become the gravity of a Nation professing wisdom to permit it, much less the sobriety of a people professing Christianity. In the mean time such persons may know, that wise men may be argued out of a Religion they own,
but for men who pretend to none of these things, yet still to make Religion the Object of their scoffs and raillery, does not become the gravity of a nation professing Wisdom to permit it, much less the sobriety of a people professing Christianity. In the mean time such Persons may know, that wise men may be argued out of a Religion they own,
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And I am sure it will be no comfort to them in another world, that they were accounted Wits for deriding those miseries which they then feel and smart under the severity of:
And I am sure it will be no Comfort to them in Another world, that they were accounted Wits for deriding those misery's which they then feel and smart under the severity of:
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But while this is so prevailing a humour among the vain men of this Age and Nation, what can we expect but that God should by remarkable and severe judgements, seek to make men more serious in Religion, or else make their hearts to ake, and their joynts to tremble, as he did Belshazzars, when he could find nothing else to carouse in but the Vessels of the Temple. And when men said in the Prophet Zephany, chap. 1. 12. that God neither did good nor evil, presently it follows, therefore their goods shall become a booty, and their houses a desolation:
But while this is so prevailing a humour among the vain men of this Age and nation, what can we expect but that God should by remarkable and severe Judgments, seek to make men more serious in Religion, or Else make their hearts to ache, and their Joints to tremble, as he did Belshazzars, when he could find nothing Else to carouse in but the Vessels of the Temple. And when men said in the Prophet Zephany, chap. 1. 12. that God neither did good nor evil, presently it follows, Therefore their goods shall become a booty, and their houses a desolation:
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Shall there be evil in a City, and the Lord hath not done it? When God is pleased to punish men for their sins, the execution of his justice is as agreeable to his nature now,
Shall there be evil in a city, and the Lord hath not done it? When God is pleased to Punish men for their Sins, the execution of his Justice is as agreeable to his nature now,
We all know that he may do it if he please, and he hath told us, that he doth and will do it; and we know withall, that without such remarkable severities, the world will hardly be kept in any awe of him.
We all know that he may do it if he please, and he hath told us, that he does and will do it; and we know withal, that without such remarkable severities, the world will hardly be kept in any awe of him.
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and to let men see that neither the multitude of their Associates, nor the depth of their designs, nor the subtilty of their Councils can secure them from the omnipotent arm of Divine Justice,
and to let men see that neither the multitude of their Associates, nor the depth of their designs, nor the subtlety of their Councils can secure them from the omnipotent arm of Divine justice,
So Joshua is said to be a brand pluckt out of the fire, Zech. 3. 2. And to thi• St. Hierom upon this place, applyes tha• difficult passage, 1 Cor. 3. 15. they shall b• saved,
So joshua is said to be a brand plucked out of the fire, Zechariah 3. 2. And to thi• Saint Hieronymus upon this place, Applies tha• difficult passage, 1 Cor. 3. 15. they shall b• saved,
And are not all the Inhabitants of this City, and all of us in the suburbs of the other, whose houses escaped so near the flames, as Firebrands pluckt out of the burning? When the fire came on in its rage and fury,
And Are not all the Inhabitants of this city, and all of us in the suburbs of the other, whose houses escaped so near the flames, as Firebrands plucked out of the burning? When the fire Come on in its rage and fury,
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as though it would in a short time have devoured all before it, that not only this whole City, but so great a part of the Suburbs of the other should escape untouched, is (all circumstances considered) a wonderfull expression of the kindness of God to us in the midst of so much severity.
as though it would in a short time have devoured all before it, that not only this Whole city, but so great a part of the Suburbs of the other should escape untouched, is (all Circumstances considered) a wonderful expression of the kindness of God to us in the midst of so much severity.
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If he had suffered the Fire to go on to have consumed the remainder of our Churches and Houses, and laid this City even with the other in one continued heap of ruines, we must have said, Just art thou O Lord,
If he had suffered the Fire to go on to have consumed the remainder of our Churches and Houses, and laid this city even with the other in one continued heap of ruins, we must have said, Just art thou Oh Lord,
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but instead of that he hath given us occasion this day with the three Children in the fiery furnace to praise him in the midst of the flames. For even the Inhabitants of London themselves who have suffered most in this calamity, have cause to acknowledge the mercy of God towards them, that they are escaped themselves;
but instead of that he hath given us occasion this day with the three Children in the fiery furnace to praise him in the midst of the flames. For even the Inhabitants of London themselves who have suffered most in this calamity, have cause to acknowledge the mercy of God towards them, that they Are escaped themselves;
Though their habitations be consumed, and their losses otherwise may be too great, yet that in the midst of so much danger by the flames, and the press of people,
Though their habitations be consumed, and their losses otherwise may be too great, yet that in the midst of so much danger by the flames, and the press of people,
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Though we own the justice of God in the calamities of this day, let us not forget his mercy in what he hath unexpectedly rescued from the fury of the flames;
Though we own the Justice of God in the calamities of this day, let us not forget his mercy in what he hath unexpectedly rescued from the fury of the flames;
that the Royal Palaces of our Gracious Soveraign, the residence of the Nobility, the Houses of Parliament, the Courts of Judicature, the place where we are now assembled and several others of the same nature, with other places and habitations to receive those who were burnt out of their own, stand at this day untouched with the fire (and long may they continue so) ought chiefly to be ascribed to the power and goodness of that God, who not only commands the raging of the Sea, and the madness of the People, but whom the winds and the flames obey.
that the Royal Palaces of our Gracious Sovereign, the residence of the Nobilt, the Houses of Parliament, the Courts of Judicature, the place where we Are now assembled and several Others of the same nature, with other places and habitations to receive those who were burned out of their own, stand At this day untouched with the fire (and long may they continue so) ought chiefly to be ascribed to the power and Goodness of that God, who not only commands the raging of the Sea, and the madness of the People, but whom the winds and the flames obey.
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Although enough in a due subordination to Divine Providence can never be attributed to the mighty care and industry of our most Gracious Soveraign, and his Royal Highness, who by their presence and incouragement inspired a new life and vigour into the sinking spirits of the Citizens, whereby God was pleased so far to succeed their endeavours, that a stop was put to the fury of the fire in such places where it was as likely to have prevailed,
Although enough in a due subordination to Divine Providence can never be attributed to the mighty care and industry of our most Gracious Sovereign, and his Royal Highness, who by their presence and encouragement inspired a new life and vigour into the sinking spirits of the Citizens, whereby God was pleased so Far to succeed their endeavours, that a stop was put to the fury of the fire in such places where it was as likely to have prevailed,
that neither our deliverance from the Pestilence which walks in darkness, nor from the flames which shine as the noon-day, will waken us from that Lethargy and security • … e are in by our sins:
that neither our deliverance from the Pestilence which walks in darkness, nor from the flames which shine as the noonday, will waken us from that Lethargy and security • … e Are in by our Sins:
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For we have cause enough for our •ourning and lamentation this day, (if God •ad not sent new calamities upon us) that we were no better for those we had undergone before.
For we have cause enough for our •ourning and lamentation this day, (if God •ad not sent new calamities upon us) that we were no better for those we had undergone before.
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but by exercising his pa• … ence by our greater provocations? 〈 ◊ 〉 though we had resolved to let the wor• see, there could be à more unthankful an• disobedient people than the Jews had bee• Thus we sinned with as much security an• confidence,
but by exercising his pa• … ence by our greater provocations? 〈 ◊ 〉 though we had resolved to let the wor• see, there could be à more unthankful an• disobedient people than the jews had bee• Thus we sinned with as much security an• confidence,
When God of 〈 ◊ 〉 sudden like one highly provoked dre• forth the sword of his destroying Angel, and by it cut off so many thousands in th• midst of us:
When God of 〈 ◊ 〉 sudden like one highly provoked dre• forth the sword of his destroying Angel, and by it Cut off so many thousands in th• midst of us:
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and I am afraid it is at this day too true of us which is said in the Revelations of those who had escaped the several plagues which so many had been destroyed by.
and I am afraid it is At this day too true of us which is said in the Revelations of those who had escaped the several plagues which so many had been destroyed by.
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if we had not returned with as great fury and violence as ever to our former lusts, the removing of one judgement had not been as it were only to make way for the coming on of another.
if we had not returned with as great fury and violence as ever to our former Lustiest, the removing of one judgement had not been as it were only to make Way for the coming on of Another.
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For the grave seemed to close up her mouth, and death by degrees to withdraw himself, that the Fire might come upon the Stage, to act its part too in the Tragoedy our sins have made among us:
For the grave seemed to close up her Mouth, and death by Degrees to withdraw himself, that the Fire might come upon the Stage, to act its part too in the Tragedy our Sins have made among us:
Let us not then provoke God to finde out new methods of vengeance, and make experiments upon us of what other unheard of severities may do for our cure.
Let us not then provoke God to find out new methods of vengeance, and make experiments upon us of what other unheard of severities may do for our cure.
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That, that much more dangerous infection of our souls may be cured as well as that of our bodies, that the impure flames which burn within may be extinguished, that all our luxuries may be retrenched, our debaucheries punished, our vanities taken away, our careless indifferency in Religion turned into a greater seriousness both in the profession and the practice of it.
That, that much more dangerous infection of our Souls may be cured as well as that of our bodies, that the impure flames which burn within may be extinguished, that all our luxuries may be retrenched, our debaucheries punished, our vanities taken away, our careless indifferency in Religion turned into a greater seriousness both in the profession and the practice of it.
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So may he add that other Title to the rest of those you have deserved for your Countreys good, to make you Repairers of the breaches of the City as well as of the Nation, and Restorers of paths to dwell in:
So may he add that other Title to the rest of those you have deserved for your Countries' good, to make you Repairers of the Breaches of the city as well as of the nation, and Restorers of paths to dwell in:
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though the body may remain the same, the qualities may be so altered, that its present desolation may be only the putting off its former inconveniencies, weakness,
though the body may remain the same, the qualities may be so altered, that its present desolation may be only the putting off its former inconveniences, weakness,
And I know your great Wisdom and Justice will take care, that those who have suffered by the ruines, may not likewise suffer by the rising of it, that the glory of the City may not be laid upon the tears of the Orphans and Widows, but that its foundations may be setled upon Justice and Piety.
And I know your great Wisdom and justice will take care, that those who have suffered by the ruins, may not likewise suffer by the rising of it, that the glory of the city may not be laid upon the tears of the Orphans and Widows, but that its foundations may be settled upon justice and Piety.
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That there be no complaining in the Streets for want of Righteousness, nor in the City for want of Churches, nor in the Churches for want of a settled maintenance.
That there be no complaining in the Streets for want of Righteousness, nor in the city for want of Churches, nor in the Churches for want of a settled maintenance.
And thus when the City through the blessing of Heaven shall be built again, may it be a Habitation of Holiness towards God, of Loyalty towards our Gracious King and his Successors, of Justice and Righteousness towards Men, of Sobriety, and Peace, and Unity among all the Inhabitants, till not Cities and Countries only,
And thus when the city through the blessing of Heaven shall be built again, may it be a Habitation of Holiness towards God, of Loyalty towards our Gracious King and his Successors, of justice and Righteousness towards Men, of Sobriety, and Peace, and Unity among all the Inhabitants, till not Cities and Countries only,
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Which God of his infinite mercy grant through the merits and mediation of his Son, to whom with the Father and Eternal Spirit, be all Honour and Glory for evermore. FINIS.
Which God of his infinite mercy grant through the merits and mediation of his Son, to whom with the Father and Eternal Spirit, be all Honour and Glory for evermore. FINIS.
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WHEN God by his infinite Wisdom had contrived, and by a power and goodness, as infinite as his Wisdom, had perfected the creation of the visible world, there seemed to be nothing wanting to the glory of it,
WHEN God by his infinite Wisdom had contrived, and by a power and Goodness, as infinite as his Wisdom, had perfected the creation of the visible world, there seemed to be nothing wanting to the glory of it,
and those whose natures could reach no higher than the objects of sense, were not capable of discovering the glorious perfections of the great Creator:
and those whose nature's could reach no higher than the objects of sense, were not capable of discovering the glorious perfections of the great Creator:
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but that by frequent reflections on the author of his being, and the effects of his power and goodness he might be brought to the greatest love and admiration of him.
but that by frequent reflections on the author of his being, and the effects of his power and Goodness he might be brought to the greatest love and admiration of him.
So that the most natural part of Religion lyes in the grateful acknowledgments we owe to that excellent and supream Being, who hath shewed so particular a kindness to man in the creation and Government of the world.
So that the most natural part of Religion lies in the grateful acknowledgments we owe to that excellent and supreme Being, who hath showed so particular a kindness to man in the creation and Government of the world.
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as envy at the felicity and power of mankind, which was the occasion of the fall of the Apostate Spirits. But whether or no the state of man were occasion enough for the envy of the Spirits above;
as envy At the felicity and power of mankind, which was the occasion of the fallen of the Apostate Spirits. But whither or not the state of man were occasion enough for the envy of the Spirits above;
we are sure the kindness of Heaven was so great in it, as could not but lay an indispensable obligation on all mankind to perpetual gratitude and obedience.
we Are sure the kindness of Heaven was so great in it, as could not but lay an indispensable obligation on all mankind to perpetual gratitude and Obedience.
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For it is as easie to suppose, that affronts and injuries are the most suitable returns for the most obliging favours, that the first duty of a Child should be to destroy his Parents;
For it is as easy to suppose, that affronts and injuries Are the most suitable returns for the most obliging favours, that the First duty of a Child should be to destroy his Parents;
And as the reflection on the author of his being, leads him to the acknowledgement of his duty towards God, so the consideration of the design of it, will more easily acquaint him with the nature of that duty which is expected from him.
And as the reflection on the author of his being, leads him to the acknowledgement of his duty towards God, so the consideration of the Design of it, will more Easily acquaint him with the nature of that duty which is expected from him.
Had man been designed only to act a short part here in the world, all that had been required of him, had been only to express his thankfulness to God for his being, and the comforts of it:
Had man been designed only to act a short part Here in the world, all that had been required of him, had been only to express his thankfulness to God for his being, and the comforts of it:
the reason of good and evil is not to be taken meerly from his present, but from the respect, which things have to that eternal state he is designed for.
the reason of good and evil is not to be taken merely from his present, but from the respect, which things have to that Eternal state he is designed for.
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And therefore according to these measures, the estimation of men in the world hath been while they did preserve any veneration for God or themselves. Wisdom and folly was not measured so much by the subtilty and curiosity of mens speculations, by the fineness of their thoughts,
And Therefore according to these measures, the estimation of men in the world hath been while they did preserve any veneration for God or themselves. Wisdom and folly was not measured so much by the subtlety and curiosity of men's speculations, by the fineness of their thoughts,
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For otherwise we might be born down by that spightful enemy to all vertue and goodness, the impudence of such, who it is hard to say whether they shew it more in committing sin, or in defending it.
For otherwise we might be born down by that spiteful enemy to all virtue and Goodness, the impudence of such, who it is hard to say whither they show it more in committing since, or in defending it.
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But is the Chair of Scorners at last proved the only chair of Infallibility? Must those be the standard of mankind, who seem to have little left of humane nature,
But is the Chair of Scorner's At last proved the only chair of Infallibility? Must those be the standard of mankind, who seem to have little left of humane nature,
nor Religion the less excellent and advantageous to the world, because the greatest enemies of that are so much to themselves too, that they have learnt to despise it.
nor Religion the less excellent and advantageous to the world, Because the greatest enemies of that Are so much to themselves too, that they have learned to despise it.
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But although that scorns to be defended by such weapons whereby her enemies assault her, (nothing more unbecoming the Majesty of Religion, than to make it self cheap, by making others laugh) yet if they can but obtain so much of themselves to attend with patience to what is serious, there may be yet a possibility of perswading them, that no fools are so great as those who laugh themselves into misery,
But although that scorns to be defended by such weapons whereby her enemies assault her, (nothing more unbecoming the Majesty of Religion, than to make it self cheap, by making Others laugh) yet if they can but obtain so much of themselves to attend with patience to what is serious, there may be yet a possibility of persuading them, that no Fools Are so great as those who laugh themselves into misery,
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But if our authority be too mean and contemptible to be relyed on, in a matter wherein they think us so much concern'd (and so I hope we are to prevent the ruine of mens souls) we dare with confidence appeal to the general sense of mankind in the matter of our present debate.
But if our Authority be too mean and contemptible to be relied on, in a matter wherein they think us so much concerned (and so I hope we Are to prevent the ruin of men's Souls) we Dare with confidence appeal to the general sense of mankind in the matter of our present debate.
Let them name but any one person in all the monuments of former ages, to whom but the bare suspicion of Vice was not a diminution to an esteem that might otherwise have been great in the world.
Let them name but any one person in all the monuments of former ages, to whom but the bore suspicion of Vice was not a diminution to an esteem that might otherwise have been great in the world.
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And if the bare suspicion would do so much among even the more rude and barbarous Nations, what would open and professed wickedness do among the more knowing and civil? Humane nature retains an abhorrency of sin,
And if the bore suspicion would do so much among even the more rude and barbarous nations, what would open and professed wickedness do among the more knowing and civil? Humane nature retains an abhorrency of since,
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but yet do govern their actions according to the strict rules of Religion and Vertue. And the general sense o• … mankind cannot be by any thing better known,
but yet do govern their actions according to the strict rules of Religion and Virtue. And the general sense o• … mankind cannot be by any thing better known,
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Did ever any yet, though never so wicked and profane themselves, seriously commend another person for his rudeness and debaucheries? Was any mans lust or intemperance ever reckoned among the Titles of his honour? Who ever yet raised Trophies to his vices,
Did ever any yet, though never so wicked and profane themselves, seriously commend Another person for his rudeness and debaucheries? Was any men lust or intemperance ever reckoned among the Titles of his honour? Who ever yet raised Trophies to his vices,
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or thought to perpetuate his memory by the glory of them? Where was it ever known, that sobriety and temperance, justice and charity were thought the marks of reproach and infamy? Who ever suffered in their reputation by being thought to be really good? Nay, it is so far from it, that the most wicked persons do inwardly esteem them whether they will or no.
or Thought to perpetuate his memory by the glory of them? Where was it ever known, that sobriety and temperance, Justice and charity were Thought the marks of reproach and infamy? Who ever suffered in their reputation by being Thought to be really good? Nay, it is so Far from it, that the most wicked Persons do inwardly esteem them whither they will or no.
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But if it be thus with the generality of men, who were never yet thought to have too much partiality towards goodness, we may much more easily find it among those, who have had a better ground for the reputation of their wisdom,
But if it be thus with the generality of men, who were never yet Thought to have too much partiality towards Goodness, we may much more Easily find it among those, who have had a better ground for the reputation of their Wisdom,
He who was pronounced by the Heathen Oracle, to be the wisest among the Greeks, was the person who brought down Philosophy from the obscure and uncertain speculations of Nature,
He who was pronounced by the Heathen Oracle, to be the Wisest among the Greeks, was the person who brought down Philosophy from the Obscure and uncertain speculations of Nature,
And he among the Jews, whose soul was as large as the sand on the Sea shore, whose wisdom outwent that of all the persons of his own or future Ages, writes a Book on purpose to perswade men, that there is no real wisdom,
And he among the jews, whose soul was as large as the sand on the Sea shore, whose Wisdom outwent that of all the Persons of his own or future Ages, writes a Book on purpose to persuade men, that there is no real Wisdom,
yet because these twitches of Conscience argue there are some quick touches left of the sense of good and evil, their case is not desperate, nor their condition incurable:
yet Because these Twitches of Conscience argue there Are Some quick touches left of the sense of good and evil, their case is not desperate, nor their condition incurable:
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But there are others who despise these as the reproach of the School of Wickedness, because they are not yet attained to those heights of impiety which they glory in:
But there Are Others who despise these as the reproach of the School of Wickedness, Because they Are not yet attained to those heights of impiety which they glory in:
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But before I come more closely to pursue that, it will be necessary to consider another sense of these words caused by the ambiguity of the Hebrew Verb, which sometimes signifies to deride and scorn, sometimes to plead for,
But before I come more closely to pursue that, it will be necessary to Consider Another sense of these words caused by the ambiguity of the Hebrew Verb, which sometime signifies to deride and scorn, sometime to plead for,
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and excuse a thing with all the arts of Rhetorick (thence the word for Rhetorick is derived from the Verb here used) according to which sense, it notes all the plausible pretences and subtle extenuations which wicked men use in defence of their evil actions.
and excuse a thing with all the arts of Rhetoric (thence the word for Rhetoric is derived from the Verb Here used) according to which sense, it notes all the plausible pretences and subtle extenuations which wicked men use in defence of their evil actions.
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For as if men intended to make some recompence for the folly they betray in the acts of sin, by the wit they employ in the pleading for them, there is nothing they shew more industry and care in,
For as if men intended to make Some recompense for the folly they betray in the acts of since, by the wit they employ in the pleading for them, there is nothing they show more industry and care in,
That we may not therefore seem to beg all wicked men for Fools, till we have heard what they have to say for themselves, we shall first examine the reasonableness of their fairest Pleas for their evil actions,
That we may not Therefore seem to beg all wicked men for Fools, till we have herd what they have to say for themselves, we shall First examine the reasonableness of their Fairest Pleasant for their evil actions,
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Those who upon any other terms are unwilling enough to own either God or Providence, yet if they can but make these serve their turn to justifie their sins by, their quarrell against them then ceaseth,
Those who upon any other terms Are unwilling enough to own either God or Providence, yet if they can but make these serve their turn to justify their Sins by, their quarrel against them then ceases,
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But yet the very fears of a Deity suggest so many dreadful thoughts of his Majesty, Justice, and Power, that they are very well contented to have him wholly left out;
But yet the very fears of a Deity suggest so many dreadful thoughts of his Majesty, justice, and Power, that they Are very well contented to have him wholly left out;
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and then to suppose Man to be a meer Engine, that is necessarily moved by such a train and series of causes, that there is no action how bad soever that is done by him, which it was any more possible for him not to have done,
and then to suppose Man to be a mere Engine, that is necessarily moved by such a train and series of Causes, that there is no actium how bad soever that is done by him, which it was any more possible for him not to have done,
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But it is with this, as it is with the other arguments they use against Religion; there •s something within, which checks and controlls them in what they say:
But it is with this, as it is with the other Arguments they use against Religion; there •s something within, which Checks and controls them in what they say:
and that inward remorse of conscience, which such men sometimes feel in their evil actions (when conscience is forced to recoil by the foulness of them) doth effectually confute their own hypothesis; and makes them not believe those actions to be necessary,
and that inward remorse of conscience, which such men sometime feel in their evil actions (when conscience is forced to recoil by the foulness of them) does effectually confute their own hypothesis; and makes them not believe those actions to be necessary,
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as it is for him to act when his choice is determined? but what series of causes is there that doth so necessarily impose upon the common sense of all mankind;
as it is for him to act when his choice is determined? but what series of Causes is there that does so necessarily impose upon the Common sense of all mankind;
Or is it only the freedom of action, and not of choice, that men have an experience of within themselves? But surely, however men may subtilly dispute of the difference between these two, no man would ever believe himself to be free in what he does unless he first thought himself to be so, in what he determines? And if we suppose man to have as great a freedom of choice i• all his evil actions (which is the liberty we are now speaking of) as any persons assert or contend for, we cannot suppose that he should have a greater experience of it, than now he hath.
Or is it only the freedom of actium, and not of choice, that men have an experience of within themselves? But surely, however men may subtly dispute of the difference between these two, no man would ever believe himself to be free in what he does unless he First Thought himself to be so, in what he determines? And if we suppose man to have as great a freedom of choice i• all his evil actions (which is the liberty we Are now speaking of) as any Persons assert or contend for, we cannot suppose that he should have a greater experience of it, than now he hath.
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Is it possible for the most intemperate person to believe, when the most pleasing temptations to lust or gluttony are presented to him, that no consideration whatever could restrain his appetite,
Is it possible for the most intemperate person to believe, when the most pleasing temptations to lust or gluttony Are presented to him, that no consideration whatever could restrain his appetite,
and to let fall the supposed fatal mixture in the midst of all his jollity and excess? How often have persons who have designed the greatest mischief to the lives and fortunes of others,
and to let fallen the supposed fatal mixture in the midst of all his jollity and excess? How often have Persons who have designed the greatest mischief to the lives and fortune's of Others,
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when all opportunities have fallen out beyond their expectation for accomplishing their ends, through some sudden thoughts which have surprized them, almost in the very act, been diverted from their intended purposes? Did ever any yet imagine that the charms of beauty and allurements of lust were so irresistible, that if men knew before hand they should surely dye in the embraces of an adulterous bed, they could not yet withstand the temptations to it? If then some considerations, which are quite of another nature from all the objects which are presented to him, may quite hinder the force and efficacy of them upon the mind of man (as we see in Josephs resisting the importunate Caresses of his Mistris) what reason can there be to imagine that man is a meer machine moved only as outward objects determine him? And if the considerations of present fear and danger may divert men from the practice of evil actions, shall not the far more weighty considerations of eternity have at least an equal,
when all opportunities have fallen out beyond their expectation for accomplishing their ends, through Some sudden thoughts which have surprised them, almost in the very act, been diverted from their intended Purposes? Did ever any yet imagine that the charms of beauty and allurements of lust were so irresistible, that if men knew before hand they should surely die in the embraces of an adulterous Bed, they could not yet withstand the temptations to it? If then Some considerations, which Are quite of Another nature from all the objects which Are presented to him, may quite hinder the force and efficacy of them upon the mind of man (as we see in Josephs resisting the importunate Caresses of his Mistress) what reason can there be to imagine that man is a mere machine moved only as outward objects determine him? And if the considerations of present Fear and danger may divert men from the practice of evil actions, shall not the Far more weighty considerations of eternity have At least an equal,
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if not a far greater power and efficacy upon mens minds, to keep them from everlasting misery? Is an immortal soul and the eternal happiness of it so mean a thing in our esteem and value, that we will not deny our selves those sensual pleasures for the sake of that which we would renounce for some present danger? Are the flames of another world such painted fires, that they deserve only to be laughed at,
if not a Far greater power and efficacy upon men's minds, to keep them from everlasting misery? Is an immortal soul and the Eternal happiness of it so mean a thing in our esteem and valve, that we will not deny our selves those sensual pleasures for the sake of that which we would renounce for Some present danger? are the flames of Another world such painted fires, that they deserve only to be laughed At,
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when nothing but what is mean and trivial shall determine thy choice! when matters of the highest moment are therefore less regarded, because they are such.
when nothing but what is mean and trivial shall determine thy choice! when matters of the highest moment Are Therefore less regarded, Because they Are such.
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But if thou ownest a God and Providence, assure thy self that justice and righteousness are not meer Titles of his Honour, but the real properties of his nature.
But if thou ownest a God and Providence, assure thy self that Justice and righteousness Are not mere Titles of his Honour, but the real properties of his nature.
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For if the greatest abhorrency of mens evil wayes, the rigour of his Laws, the severity of his judgements, the exactness of his justice, the greatest care used to reclaim men from their sins,
For if the greatest abhorrency of men's evil ways, the rigour of his Laws, the severity of his Judgments, the exactness of his Justice, the greatest care used to reclaim men from their Sins,
those who finde themselves to be free enough to do their souls mischief, and yet continue still in the doing of it, find nothing more ready to plead for themselves,
those who find themselves to be free enough to do their Souls mischief, and yet continue still in the doing of it, find nothing more ready to plead for themselves,
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why did he confine the soul of man to a body so apt to taint and pollute it? But who art thou O man, that thus findest fault with thy Maker? Was not his kindness the greater, in not only giving thee a soul capable of enjoying himself,
why did he confine the soul of man to a body so apt to taint and pollute it? But who art thou Oh man, that thus Findest fault with thy Maker? Was not his kindness the greater, in not only giving thee a soul capable of enjoying himself,
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but such an habitation for it here, which by the curiosity of its contrivance, the number and usefulness of its parts, might be a perpetual and domestick testimony of the wisdom of its Maker? Was not such a conjunction of soul and body necessary for the exercise of that dominion which God designed man for, over the creatures endued only with sense and motion? And if we suppose this life to be a state of tryall in order to a better, (as in all reason we ought to do) what can be imagined more proper to such a state,
but such an habitation for it Here, which by the curiosity of its contrivance, the number and usefulness of its parts, might be a perpetual and domestic testimony of the Wisdom of its Maker? Was not such a conjunction of soul and body necessary for the exercise of that dominion which God designed man for, over the creatures endued only with sense and motion? And if we suppose this life to be a state of trial in order to a better, (as in all reason we ought to do) what can be imagined more proper to such a state,
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than to have the soul constantly employed in the government of those sensual inclinations which arise from the body ▪ In the doing of which, the proper exercise of that vertue consists, which is made th• condition of future happiness.
than to have the soul constantly employed in the government of those sensual inclinations which arise from the body ▪ In the doing of which, the proper exercise of that virtue consists, which is made th• condition of future happiness.
If God had commanded us to comply with all the customs of the world, and at the same time to be sober, righteous, and good, we must have lived in another age than we live in, to have excused these two commands from a palpable contradiction.
If God had commanded us to comply with all the customs of the world, and At the same time to be Sobrium, righteous, and good, we must have lived in Another age than we live in, to have excused these two commands from a palpable contradiction.
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and if we are •ensible of our own infirmities, (as we have •ll reason to be) he hath offered us the •ssistance of his Grace and of that Spirit of •is, which is greater than the Spirit that is •n the World. He hath promised us those weapons whereby we may withstand the •orrent of wickedness in the world, with far greater success than the old Gauls were wont to do the inundations of their Countrey, whose custom was to be drowned with their arms in their hands.
and if we Are •ensible of our own infirmities, (as we have •ll reason to be) he hath offered us the •ssistance of his Grace and of that Spirit of •is, which is greater than the Spirit that is •n the World. He hath promised us those weapons whereby we may withstand the •orrent of wickedness in the world, with Far greater success than the old Gauls were wont to do the inundations of their Country, whose custom was to be drowned with their arms in their hands.
If we once forsake the strict rules of Religion and goodness, and are ready to yield our selves to whatever hath got retainers enough to set up for a custom, we may know where we begin,
If we once forsake the strict rules of Religion and Goodness, and Are ready to yield our selves to whatever hath god retainers enough to Set up for a custom, we may know where we begin,
so that when we finde our selves under their power, we are contented for our own ease to call them Friends. Which is the unhappy consequence of too easie yielding at first, till at last the greatest slavery to sin be accounted but good humour,
so that when we find our selves under their power, we Are contented for our own ease to call them Friends. Which is the unhappy consequence of too easy yielding At First, till At last the greatest slavery to since be accounted but good humour,
it oft-time falls out with them, as it did with the Soul dier in the Roman History, who blinded hi• eye so long in the time of the Civil Wan• … that when he would have used it agai• … he could not.
it ofttime falls out with them, as it did with the Soul dier in the Roman History, who blinded hi• eye so long in the time of the Civil Wan• … that when he would have used it agai• … he could not.
And when custom hath b• degrees taken away the sense of sin fro• their Consciences, they grow as hard as H• … rodotus tells us the heads of the old Egypt• ans were by the heat of the Sun, that nothing would ever enter them.
And when custom hath b• Degrees taken away the sense of since fro• their Consciences, they grow as hard as H• … rodotus tells us the Heads of the old Egypt• ans were by the heat of the Sun, that nothing would ever enter them.
So powerfull a thing is Custom to debauc• Mankinde, and so easily do the greatest vices by degrees obtain admission into the souls of men, under pretence of being retainers to the common infirmities of humane nature.
So powerful a thing is Custom to debauc• Mankind, and so Easily do the greatest vices by Degrees obtain admission into the Souls of men, under pretence of being retainers to the Common infirmities of humane nature.
Which is a phrase, through the power of self-flattery, and mens ignorance in the nature of moral actions, made to be of so large and comprehensive a sense that the most wilful violations of the Laws of Heaven,
Which is a phrase, through the power of Self-flattery, and men's ignorance in the nature of moral actions, made to be of so large and comprehensive a sense that the most wilful violations of the Laws of Heaven,
and such which the Scripture tells us do exclude from the Kingdom of it, do finde (rather than make) friends enough to shelter themselves under the protection of them.
and such which the Scripture tells us do exclude from the Kingdom of it, do find (rather than make) Friends enough to shelter themselves under the protection of them.
When neither of the former pleas will effect their design, but notwithstanding the pretended necessity of humane actions, and the more than pretended common practice of the World, their Consciences still fly in their faces,
When neither of the former pleasant will Effect their Design, but notwithstanding the pretended necessity of humane actions, and the more than pretended Common practice of the World, their Consciences still fly in their faces,
and rebuke them sharply for their sins, then in a a mighty rage and fury they charge God himself with Tyranny in laying impossible Laws upon the sons of men.
and rebuke them sharply for their Sins, then in a a mighty rage and fury they charge God himself with Tyranny in laying impossible Laws upon the Sons of men.
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or the large experience of the world to the contrary, we shall easily discover that this pretence is altogether as unreasonable as either of the foregoing.
or the large experience of the world to the contrary, we shall Easily discover that this pretence is altogether as unreasonable as either of thee foregoing.
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For what is it that God requires of men as the condition of their future happiness which in its own nature is judged impossible? Is it for men to live soberly, righteously and godly in this world? for that was the end of Christian Religion to perswade men to do so:
For what is it that God requires of men as the condition of their future happiness which in its own nature is judged impossible? Is it for men to live soberly, righteously and godly in this world? for that was the end of Christian Religion to persuade men to do so:
or to pay that reverence and sincere devotion to God which we owe unto him? Is it to do as we would be done by? yet that hath been judged by strangers to the Christian Religion a most exact measure of humane conversation;
or to pay that Reverence and sincere devotion to God which we owe unto him? Is it to do as we would be done by? yet that hath been judged by Strangers to the Christian Religion a most exact measure of humane Conversation;
Is it to be patient under sufferings, moderate in our desires, circumspect in our actions, contented in all conditions? yet these are things which those have pretended to who never owned Christianity, and therefore surely they never thought them impossible.
Is it to be patient under sufferings, moderate in our Desires, circumspect in our actions, contented in all conditions? yet these Are things which those have pretended to who never owned Christianity, and Therefore surely they never Thought them impossible.
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Is it to be charitable to the poor, compassionate to those in misery? is it to be frequent in Prayer, to love God above all things, to forgive our enemies as we hope God will forgive us, to believe the Gospel,
Is it to be charitable to the poor, compassionate to those in misery? is it to be frequent in Prayer, to love God above all things, to forgive our enemies as we hope God will forgive us, to believe the Gospel,
The like answer I might give to all the other precepts of the Gospel till we come to the denying ungodliness and worldly lusts, and as to these too,
The like answer I might give to all the other Precepts of the Gospel till we come to the denying ungodliness and worldly Lustiest, and as to these too,
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But if we enquire further then into the judgements of those (who it may be never concerned themselves so much about the precepts of Christian Religion, as to try whether they had any power to observe them or not);
But if we inquire further then into the Judgments of those (who it may be never concerned themselves so much about the Precepts of Christian Religion, as to try whither they had any power to observe them or not);
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yet such is the unlimited nature of divine goodness and the exceeding riches of Gods Grace, that (knowing the weakness and degeneracy of humane Nature when he gave these commands to men) he makes a large and free offer of assistance to all those who are so sensible of their own infirmity as to beg it of him.
yet such is the unlimited nature of divine Goodness and the exceeding riches of God's Grace, that (knowing the weakness and degeneracy of humane Nature when he gave these commands to men) he makes a large and free offer of assistance to all those who Are so sensible of their own infirmity as to beg it of him.
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And can men then say the command is impossible when he hath promised an assistance suitable to the nature of the duty and the infirmities of men? If it be acknowledged that some of the duties of Christianity are very difficult to us now;
And can men then say the command is impossible when he hath promised an assistance suitable to the nature of the duty and the infirmities of men? If it be acknowledged that Some of the duties of Christianity Are very difficult to us now;
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Will not the proposal of so excellent a reward, make us swallow some more than ordinary hardships that we might enjoy it? Hath he not made use of the most obliging motives to perswade us to the practice of what he requires, by the infinite discovery of his own love, the death of his Son,
Will not the proposal of so excellent a reward, make us swallow Some more than ordinary hardships that we might enjoy it? Hath he not made use of the most obliging motives to persuade us to the practice of what he requires, by the infinite discovery of his own love, the death of his Son,
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and the promise of his Spirit? And what then is wanting, but only setting our selves to the serious obedience of them, to make his commands not only not impossible,
and the promise of his Spirit? And what then is wanting, but only setting our selves to the serious Obedience of them, to make his commands not only not impossible,
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Nay more than so, they have not only done them, but professed to have that joy and satisfaction of minde in the doing of them, which they would not exchange for all the pleasures and delights of the world.
Nay more than so, they have not only done them, but professed to have that joy and satisfaction of mind in the doing of them, which they would not exchange for all the pleasures and delights of the world.
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or else many others might never come thither, besides those who think to make this a pretence for their sin, that now when with encouragement and honour we may practise our Religion, the commands of it are thought impossible by them.
or Else many Others might never come thither, beside those who think to make this a pretence for their since, that now when with encouragement and honour we may practise our Religion, the commands of it Are Thought impossible by them.
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Thus we have made good the general Charge here implyed against wicked men, in that they are called Fools, by examining the most plausible pretences they bring for themselves.
Thus we have made good the general Charge Here employed against wicked men, in that they Are called Fools, by examining the most plausible pretences they bring for themselves.
The natural impressions of good and evil, the fears of a Deity, and the apprehensions of a future state are such curbs and checks in a sinners way, that he must first sin himself beyond all feeling of these,
The natural impressions of good and evil, the fears of a Deity, and the apprehensions of a future state Are such curbs and Checks in a Sinners Way, that he must First sin himself beyond all feeling of these,
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yea among those who have the greatest advantages of behaviour and education, and who are to give the Laws of civility to the rest of the Nation, there should any be found who should deride religion, make sport with their own profaneness,
yea among those who have the greatest advantages of behaviour and education, and who Are to give the Laws of civility to the rest of the nation, there should any be found who should deride Religion, make sport with their own profaneness,
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I beseech them by all that is dear and precious to them, by all that is sacred and serious, by the vows of their Baptism, and their Participation of the Holy Eucharist, by all the kindness of Heaven which they either enjoy or hope for, by the death and sufferings of the Son of God, that they would now consider how great folly and wickedness they betray in it,
I beseech them by all that is dear and precious to them, by all that is sacred and serious, by the vows of their Baptism, and their Participation of the Holy Eucharist, by all the kindness of Heaven which they either enjoy or hope for, by the death and sufferings of the Son of God, that they would now Consider how great folly and wickedness they betray in it,
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If it were a doubt (as I hope it is not among any here) whether the matters of Religion be true or no, they are surely things which ought to be seriously thought and spoken of.
If it were a doubt (as I hope it is not among any Here) whither the matters of Religion be true or no, they Are surely things which ought to be seriously Thought and spoken of.
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It is certainly no jesting matter to affront a God of infinite Majesty and Power, (and he judges every wilfull sinner to do so) nor can any one in his wits think it a thing not to be regarded,
It is Certainly no jesting matter to affront a God of infinite Majesty and Power, (and he judges every wilful sinner to do so) nor can any one in his wits think it a thing not to be regarded,
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Methinks then among persons of civility and honour, above all others, Religion might at least be treated with the respect and reverence due to the concernments of it;
Methinks then among Persons of civility and honour, above all Others, Religion might At least be treated with the respect and Reverence due to the concernments of it;
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but God and his service? Is wit grown so schismatical and sacrilegious, that it can please it self with nothing but holy ground? Are prophaneness and wit grown such inseparable companions, that none shall be allowed to pretend to the one,
but God and his service? Is wit grown so Schismatical and sacrilegious, that it can please it self with nothing but holy ground? are profaneness and wit grown such inseparable Sodales, that none shall be allowed to pretend to the one,
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yet the fault had been so great, as might have done enough to have interrupted their peace and destroyed that plenty, which made them out of the greatness of their pride and wantonness to kick against Heaven:
yet the fault had been so great, as might have done enough to have interrupted their peace and destroyed that plenty, which made them out of the greatness of their pride and wantonness to kick against Heaven:
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but to do it in despight of all Gods judgements, to laugh in his face when his rod is upon our backs, when neither Pestilence nor Fire can make us more afraid of him, exceedingly aggravates the impiety, and makes it more unpardonable.
but to do it in despite of all God's Judgments, to laugh in his face when his rod is upon our backs, when neither Pestilence nor Fire can make us more afraid of him, exceedingly aggravates the impiety, and makes it more unpardonable.
but when by their execrabl• oaths they call upon God to damn them, fo• fear he should not do it time enough for them? Thus while men abuse his patience,
but when by their execrabl• Oaths they call upon God to damn them, fo• Fear he should not do it time enough for them? Thus while men abuse his patience,
and provoke his justice, while they trample upon his kindness, and slight his severities, while they despise his Laws and mock at the breaches of them, what can be added more to their impiety? or what can be expected by such who are guilty of it,
and provoke his Justice, while they trample upon his kindness, and slight his severities, while they despise his Laws and mock At the Breaches of them, what can be added more to their impiety? or what can be expected by such who Are guilty of it,
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But wisdom does not lye in the rambling imaginations of mens minds (for fools may think of the same things which wise men practise) but in a due consideration and choice of things which are most agreeable to the end they design, supposing the end in the first place to be worthy a wise mans choice;
But Wisdom does not lie in the rambling Imaginations of men's minds (for Fools may think of the same things which wise men practise) but in a due consideration and choice of things which Are most agreeable to the end they Design, supposing the end in the First place to be worthy a wise men choice;
or do those things which directly cross and thwart their own designs, or else pursue those which are mean and ignoble in themselves, we need not any further evidence of their folly, than these things discover.
or do those things which directly cross and thwart their own designs, or Else pursue those which Are mean and ignoble in themselves, we need not any further evidence of their folly, than these things discover.
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Supposing that there is a Governour of the world, who hath established Laws for us to be guided by, we may easily understand, whose honour and authority is reflected on,
Supposing that there is a Governor of the world, who hath established Laws for us to be guided by, we may Easily understand, whose honour and Authority is reflected on,
When Dionysius changed Apollos Cloak, and took off the Golden Beard of AEsculapius, with those solemn jeers of the unsuitableness of the one to the Son of a beardless Father;
When Dionysius changed Apollos Cloak, and took off the Golden Beard of AEsculapius, with those solemn jeers of the unsuitableness of the one to the Son of a beardless Father;
But although there be so infinite a disproportion between the artificial Deities of the Heathens, and the Majesty of him who made and governs the whole world;
But although there be so infinite a disproportion between the artificial Deities of the heathens, and the Majesty of him who made and governs the Whole world;
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than to have their Laws despised, their persons affronted, and their authority contemned? And can we then imagine, that a God of infinite Power and Majesty, the honour of whose Laws is as dear to him as his own is, should sit still unconcerned,
than to have their Laws despised, their Persons affronted, and their Authority contemned? And can we then imagine, that a God of infinite Power and Majesty, the honour of whose Laws is as dear to him as his own is, should fit still unconcerned,
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when so many indignities are continually offered them, and never take any notice at all of them? It is true, his patience is not to be measured by our fretfull and peevish natures, (and it is happy for us all that it is not) he knows the sinner can never escape his power,
when so many indignities Are continually offered them, and never take any notice At all of them? It is true, his patience is not to be measured by our fretful and peevish nature's, (and it is happy for us all that it is not) he knows the sinner can never escape his power,
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and thinkest thou canst never fill up fast enough the measure of thy iniquities, a sudden fit of an Apoplexy, or the breaking of an Aposteme, or any of the innumerable instruments of death, may dispatch thee hence,
and Thinkest thou Canst never fill up fast enough the measure of thy iniquities, a sudden fit of an Apoplexy, or the breaking of an Aposteme, or any of the innumerable Instruments of death, may dispatch thee hence,
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and consign thee into the hands of divine Justice? And wherewithall then wilt thou be able to dispute with God? Wilt thou then charge his Providence with folly,
and consign thee into the hands of divine justice? And wherewithal then wilt thou be able to dispute with God? Wilt thou then charge his Providence with folly,
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when horror and confusion shall be thy portion, and the unspeakable anguish of a racked and tormented minde shall too late convince thee of thy folly in making a mock at that which stings with an everlasting venom.
when horror and confusion shall be thy portion, and the unspeakable anguish of a racked and tormented mind shall too late convince thee of thy folly in making a mock At that which stings with an everlasting venom.
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Art thou then resolved to put all these things to the adventure, and live as securely as if the terrours of the Almighty were but the dreams of men awake,
Art thou then resolved to put all these things to the adventure, and live as securely as if the terrors of the Almighty were but the dreams of men awake,
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or the fancies of weak and distempered brains? But I had rather believe that in the heat and fury of thy lusts thou wouldst seem to others to think so,
or the fancies of weak and distempered brains? But I had rather believe that in the heat and fury of thy Lustiest thou Wouldst seem to Others to think so,
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Is it not then far better to consult the tranquillity of thy mind here, •nd the eternal happiness of it hereafter, by a serious repentance and speedy amendment of thy life,
Is it not then Far better to consult the tranquillity of thy mind Here, •nd the Eternal happiness of it hereafter, by a serious Repentance and speedy amendment of thy life,
Do they think by their rude attempts to dethrone the Majesty of Heaven, or by standing at the greatest defiance, to make him willing to come to terms of composition with them? Do they hope to slip beyond the bounds of his power, by falling into nothing when they dye,
Do they think by their rude attempts to dethrone the Majesty of Heaven, or by standing At the greatest defiance, to make him willing to come to terms of composition with them? Do they hope to slip beyond the bounds of his power, by falling into nothing when they die,
or to find such flaws in Gods government of the World, that he shall be contented to let them go unpunished? All which imaginations are alike vain and foolish,
or to find such flaws in God's government of the World, that he shall be contented to let them go unpunished? All which Imaginations Are alike vain and foolish,
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If the Apostate Spirits can by reason of their presen• restraint and expectation of future punishments be as pleasant in beholding the folli• … of men as they are malicious to suggest them, it may be one of the greatest diversions of their misery, to see how active and witty men are in contriving their own ruine.
If the Apostate Spirits can by reason of their presen• restraint and expectation of future punishments be as pleasant in beholding the folli• … of men as they Are malicious to suggest them, it may be one of the greatest diversions of their misery, to see how active and witty men Are in contriving their own ruin.
To see with what greediness they catch at every bait that is offered them, and when they are swallowing the most deadly poyson, what arts they use to perswade themselves that it is a healthful potion.
To see with what greediness they catch At every bait that is offered them, and when they Are swallowing the most deadly poison, what arts they use to persuade themselves that it is a healthful potion.
3. But if there were any present felicity, or any considerable advantage to be gained by this mocking at sin, and undervaluing Religion, there would seem to be some kind of pretence,
3. But if there were any present felicity, or any considerable advantage to be gained by this mocking At since, and undervaluing Religion, there would seem to be Some kind of pretence,
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Yet that which heightens this folly to the highest degree in the last place is, that there can be no imaginable consideration thought on which might look like a plausible temptation to it.
Yet that which heightens this folly to the highest degree in the last place is, that there can be no imaginable consideration Thought on which might look like a plausible temptation to it.
The covetous man, when he hath defrauded his neighbour, and used all kinds of arts to compass an Estate, hath the fulness of his baggs to answer for him;
The covetous man, when he hath defrauded his neighbour, and used all Kinds of arts to compass an Estate, hath the fullness of his bags to answer for him;
The voluptuous man hath the strong propensities of his Nature, the force of temptation which lies in the charms of beauty, to excuse his unlawfull pleasures by.
The voluptuous man hath the strong propensities of his Nature, the force of temptation which lies in the charms of beauty, to excuse his unlawful pleasures by.
But what is it which the person who despises Religion, and laughs at every thing that is serious, proposes to himself as the reason of what he does? But alas!
But what is it which the person who despises Religion, and laughs At every thing that is serious, proposes to himself as the reason of what he does? But alas!
And although the Atheists Folly be unaccountable, in resisting the clearest evidence of reason, yet so far he is to be commended for what he sayes, that if there be such a thing as Religion, men ought to be serious in it.
And although the Atheists Folly be unaccountable, in resisting the Clearest evidence of reason, yet so Far he is to be commended for what he Says, that if there be such a thing as Religion, men ought to be serious in it.
So that of all hands the scoffer at Religion is looked on as one forsaken of that little reason, which might serve to uphold a slender reputation of being above the beasts that perish: nay, therein his condition is worse than theirs, that as they understand not Religion, they shall never be punished for despising it:
So that of all hands the scoffer At Religion is looked on as one forsaken of that little reason, which might serve to uphold a slender reputation of being above the beasts that perish: nay, therein his condition is Worse than theirs, that as they understand not Religion, they shall never be punished for despising it:
God grant, that the apprehension of this danger may make us so serious in the profession and practice of our Religion, that we may not by slighting that,
God grant, that the apprehension of this danger may make us so serious in the profession and practice of our Religion, that we may not by slighting that,
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OF all the Circumstances of our Blessed Saviours appearance and preaching in the World, there is none which, to our first view and apprehension of things, seems more strange and unaccountable,
OF all the circumstances of our Blessed Saviors appearance and preaching in the World, there is none which, to our First view and apprehension of things, seems more strange and unaccountable,
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than that those persons who were then thought of all others to be most conversant in the Law and the Prophets, should be the most obstinate opposers of him.
than that those Persons who were then Thought of all Others to be most conversant in the Law and the prophets, should be the most obstinate opposers of him.
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and was himself the great Prophet foretold by all the rest, none might in humane probability have been judged more likely to have received and honoured him,
and was himself the great Prophet foretold by all the rest, none might in humane probability have been judged more likely to have received and honoured him,
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or rebukes for their pride, or denounces woes against for their malice and hypocrisie: These are they who instead of believing in Christ persecute him;
or rebukes for their pride, or denounces woes against for their malice and hypocrisy: These Are they who instead of believing in christ persecute him;
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And although the people might not presently believe what they said concerning him, yet that they might at least be kept in suspence by it, they endeavour to fasten the blackest calumnies upon him;
And although the people might not presently believe what they said Concerning him, yet that they might At least be kept in suspense by it, they endeavour to fasten the Blackest calumnies upon him;
Thus to the prude• … and cautious, reason of State is pretende• as the ground of their enmity to Chris• But to those who were impatient of th• Roman yoke,
Thus to the prude• … and cautious, reason of State is pretende• as the ground of their enmity to Chris• But to those who were impatient of th• Roman yoke,
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and that surely God who• … delivered their Forefathers of old from a bondage not greater than theirs, by a mighty hand and out-stretched arm, did never intend the redemption of his people by one of obscure Parentage, mean Education,
and that surely God who• … Delivered their Forefathers of old from a bondage not greater than theirs, by a mighty hand and outstretched arm, did never intend the redemption of his people by one of Obscure Parentage, mean Education,
To the great men, they need no more than bid them, behold the train of his followers, who being generally poor, the more numerous they were, the more mouths they might see open,
To the great men, they need no more than bid them, behold the train of his followers, who being generally poor, the more numerous they were, the more mouths they might see open,
But the grand difficulty was among the people, who began to be possessed with so high an opinion of him by the greatness of his Miracles, the excellency of his Doctrine,
But the grand difficulty was among the people, who began to be possessed with so high an opinion of him by the greatness of his Miracles, the excellency of his Doctrine,
and the innocency of his Conversation, that unless they could insinuate into their mindes some effectual prejudices against these, all their other attempts were like to be vain and unsuccessefull.
and the innocency of his Conversation, that unless they could insinuate into their minds Some effectual prejudices against these, all their other attempts were like to be vain and unsuccessful.
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If any were admirers of the Pharisaical rigours and austerities (as the people generally were) when mens Religion was measured by the sowerness of their countenances, the length of their Prayers,
If any were admirers of the Pharisaical rigours and austerities (as the people generally were) when men's Religion was measured by the sourness of their countenances, the length of their Prayers,
that his actions were like other mens, and his company none of the best, and his behaviour among them with too great a freedom for a person who pretended to so high a degree of holiness.
that his actions were like other men's, and his company none of the best, and his behaviour among them with too great a freedom for a person who pretended to so high a degree of holiness.
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and we may well think no less a poyson than that of Asps could be under their lips, which so secretly and yet so mischievously convey'd it self into the hearts of the people.
and we may well think no less a poison than that of Asps could be under their lips, which so secretly and yet so mischievously conveyed it self into the hearts of the people.
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The only advantage which malice hath against the greatest Virtue, is, that the greater it is, the less it takes notice of all the petty arts which are used against it;
The only advantage which malice hath against the greatest Virtue, is, that the greater it is, the less it Takes notice of all the Petty arts which Are used against it;
For, to a noble and generous spirit, assaulted rather by noyse and clamour, than any solid reason or force of argument, neglect and disdain are the most proper weapons of defence:
For, to a noble and generous Spirit, assaulted rather by noise and clamour, than any solid reason or force of argument, neglect and disdain Are the most proper weapons of defence:
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But although innocency needs no defence as to it self, yet it is necessary for all the advantages it hath of doing good to mankinde, that it appear to be what it really is;
But although innocency needs no defence as to it self, yet it is necessary for all the advantages it hath of doing good to mankind, that it appear to be what it really is;
And from hence it was that our blessed Saviour, though he thought it not worth the while to use the same diligence in the vindication of himself, which his enemies did in the defamation of him;
And from hence it was that our blessed Saviour, though he Thought it not worth the while to use the same diligence in the vindication of himself, which his enemies did in the defamation of him;
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yet when he saw it necessary in order to the reception of his Doctrine among the more ingenuous and tractable part of his auditors, he sometimes by the quickness of his replyes, sometimes by the suddenness and sharpness of his questions,
yet when he saw it necessary in order to the reception of his Doctrine among the more ingenuous and tractable part of his Auditors, he sometime by the quickness of his replies, sometime by the suddenness and sharpness of his questions,
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and sometimes by the plain force of argument and reason, baffles his adversaries, so that though they were resolved not to be convinced, they thought it best for the time to be quiet.
and sometime by the plain force of argument and reason, baffles his Adversaries, so that though they were resolved not to be convinced, they Thought it best for the time to be quiet.
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when it was seen that notwithstanding all the machinations of his enemies, his innocency brake forth like the light, which shineth more and more to the perfect day.
when it was seen that notwithstanding all the machinations of his enemies, his innocency brake forth like the Light, which shines more and more to the perfect day.
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but men of obstinate and perverse spirits will finde something to cavil at; so they were never so dark and obscure in the most difficult circumstances of them,
but men of obstinate and perverse spirits will find something to cavil At; so they were never so dark and Obscure in the most difficult Circumstances of them,
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Which is the main scope of our Saviour in the words of the Text, (and shall be of our present discourse upon them) but Wisdom is justified of all her Children.
Which is the main scope of our Saviour in the words of the Text, (and shall be of our present discourse upon them) but Wisdom is justified of all her Children.
and by justifying, not only the bare approving it, but the declaring of that approbation to the World by a just vindication of it from the cavils and exceptions of men.
and by justifying, not only the bore approving it, but the declaring of that approbation to the World by a just vindication of it from the cavils and exceptions of men.
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For there our Saviour speaks of the different wayes wherein John Baptist and himself appeared among the Jews, in order to the same end, v. 32. For John Baptist came neither eating bread nor drinking wine,
For there our Saviour speaks of the different ways wherein John Baptist and himself appeared among the jews, in order to the same end, v. 32. For John Baptist Come neither eating bred nor drinking wine,
A very severe Devil surely, and one of the strictest orders among them, that was so far from being cast out by fasting and prayer, that these were his continual imployment!
A very severe devil surely, and one of the Strictest order among them, that was so Far from being cast out by fasting and prayer, that these were his continual employment!
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But what could we have sooner thought than that those persons who made the Devil the author of so much mortification and severity of life, should presently have entertained Religion in a more free and pleasing humour;
But what could we have sooner Thought than that those Persons who made the devil the author of so much mortification and severity of life, should presently have entertained Religion in a more free and pleasing humour;
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but this would not take neither, for the Son of Man comes eating and drinking; i. 〈 ◊ 〉 was remarkable for none of those rigou• … and austerities which they condemned i• … John, and applauded in the Pharisees; and then presently they censure him, as a gluttonous man, and a Wine-bibber, a friend 〈 ◊ 〉 Publicans and sinners, v. 34. i. e.
but this would not take neither, for the Son of Man comes eating and drinking; i. 〈 ◊ 〉 was remarkable for none of those rigou• … and austerities which they condemned i• … John, and applauded in the Pharisees; and then presently they censure him, as a gluttonous man, and a Winebibber, a friend 〈 ◊ 〉 Publicans and Sinners, v. 34. i. e.
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So impossible it was by any means which the wisdom of Heaven thought fit to use, to perswade them into any good opinion of the persons who brought the glad tidings of salvation to them:
So impossible it was by any means which the Wisdom of Heaven Thought fit to use, to persuade them into any good opinion of the Persons who brought the glad tidings of salvation to them:
and censuring the wayes which infinite Wisdom thought fittest to reclaim them by, he tells them that it was nothing but malice and obstinacy which was the cause of it;
and censuring the ways which infinite Wisdom Thought Fittest to reclaim them by, he tells them that it was nothing but malice and obstinacy which was the cause of it;
but if they were men of teachable spirits (who by an usual Hebraisme are called the Children of Wisdom) they would see reason enough to admire, approve and justifie all the methods of divine Providence for the good of Mankind.
but if they were men of teachable spirits (who by an usual Hebraism Are called the Children of Wisdom) they would see reason enough to admire, approve and justify all the methods of divine Providence for the good of Mankind.
That which I mainly design to speak to from hence is, That although the wisest Contrivances of Heaven for the good of Mankind are lyable to the unjust cavils and exceptions of unreasonable men,
That which I mainly Design to speak to from hence is, That although the Wisest Contrivances of Heaven for the good of Mankind Are liable to the unjust cavils and exceptions of unreasonable men,
Before I come more particularly to examine those which concern our present subject, viz. the life and appearance of our Lord and Saviour, it will take very much off from the force of them,
Before I come more particularly to examine those which concern our present Subject, viz. the life and appearance of our Lord and Saviour, it will take very much off from the force of them,
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I speak not now of those who make a meer jest and scoff at Religion (of which our Age hath so many Instances) but of a sort of men who are of a degree above the other,
I speak not now of those who make a mere jest and scoff At Religion (of which our Age hath so many Instances) but of a sort of men who Are of a degree above the other,
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Some pretend they are not only unsatisfied with the particular wayes of instituted Religion, any further than they are subservient to their present interest (which is the only God they worship) but to make all sure, the foundations even of Natural Religion it self cannot escape their cavils and exceptions.
some pretend they Are not only unsatisfied with the particular ways of instituted Religion, any further than they Are subservient to their present Interest (which is the only God they worship) but to make all sure, the foundations even of Natural Religion it self cannot escape their cavils and exceptions.
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and use their utmost arts to obscure, since they cannot extinguish those lively characters of the power, wisdom and goodness of God, which are every where to be seen in the large volume of the Creation.
and use their utmost arts to Obscure, since they cannot extinguish those lively characters of the power, Wisdom and Goodness of God, which Are every where to be seen in the large volume of the Creation.
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But if for quietness sake, and it may be to content their own minds as well as the World, they are willing to admit of a Deity, (which is a mighty concession from those who have so much cause to be afraid of him) then to ease their minds of such troublesom companions as their fears are, they seek by all means to dispossess him of his Government of the World, by denying his Providence, and care of humane affairs.
But if for quietness sake, and it may be to content their own minds as well as the World, they Are willing to admit of a Deity, (which is a mighty concession from those who have so much cause to be afraid of him) then to ease their minds of such troublesome Sodales as their fears Are, they seek by all means to dispossess him of his Government of the World, by denying his Providence, and care of humane affairs.
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or rather, then he might be styled an Almighty Sardanapalus, that is so fond of ease and pleasure, that the least thought of business would quite spoyl his happiness.
or rather, then he might be styled an Almighty Sardanapalus, that is so found of ease and pleasure, that the least Thought of business would quite spoil his happiness.
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Or if the activity of their own spirits may make them think that such an excellent Being may sometimes draw the Curtains and look abroad into the World,
Or if the activity of their own spirits may make them think that such an excellent Being may sometime draw the Curtains and look abroad into the World,
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then every advantage which another hath got above them, and every cross accident which befals themselves (which by the power of self-flattery most men have learnt to call the Prosperity of the wicked,
then every advantage which Another hath god above them, and every cross accident which befalls themselves (which by the power of Self-flattery most men have learned to call the Prosperity of the wicked,
and certainly those ought not to stagger mens faith in matters of the highest nature and consequence, which would not at all move them in other things.
and Certainly those ought not to stagger men's faith in matters of the highest nature and consequence, which would not At all move them in other things.
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But at last it is acknowledged by the men who love to be called the men of wit in this Age of ours, that there is a God and Providence, a future state,
But At last it is acknowledged by the men who love to be called the men of wit in this Age of ours, that there is a God and Providence, a future state,
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and the differences of good and evil, but the Christian Religion they will see no further reason to embrace than as it is the Religion of the State they live in.
and the differences of good and evil, but the Christian Religion they will see no further reason to embrace than as it is the Religion of the State they live in.
the utmost they can pretend against it is, that it is built upon such an appearance of the Son of God which was too mean and contemptible, that the Doctrine of it is incosistent with the Civil Interests of men,
the utmost they can pretend against it is, that it is built upon such an appearance of the Son of God which was too mean and contemptible, that the Doctrine of it is inconsistent with the Civil Interests of men,
2. That the Doctrine delivered by him is so far from being contrary to the Civil Interests of the World, that it tends highly to the preservation of them.
2. That the Doctrine Delivered by him is so Far from being contrary to the Civil Interests of the World, that it tends highly to the preservation of them.
that their Scepters must have been immediately laid at his feet, and all the Kingdoms of the earth been united into one universal Monarchy under the Empire of the Son of God:
that their Sceptres must have been immediately laid At his feet, and all the Kingdoms of the earth been united into one universal Monarchy under the Empire of the Son of God:
That the Heavens should how down at his presence to shew their obeysance to him, the Earth tremble and shake for fear at the near approaches of his Majesty;
That the Heavens should how down At his presence to show their obeisance to him, the Earth tremble and shake for Fear At the near Approaches of his Majesty;
so that all that should be fulfilled in a literal sense, which was foretold of the comeing of the Messias, That every Valley should be filled, and every Mountain and Hill brought low;
so that all that should be fulfilled in a literal sense, which was foretold of the coming of the Messias, That every Valley should be filled, and every Mountain and Hill brought low;
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Yea, that the Sun for a time should be darken'd, and the Moon withdraw her light, to let the Nations of the Earth understand that a Glory infinitely greater than theirs did now appear to the World.
Yea, that the Sun for a time should be darkened, and the Moon withdraw her Light, to let the nations of the Earth understand that a Glory infinitely greater than theirs did now appear to the World.
But when instead of all this pomp and grandeur he comes incognito into the World, instead of giving notice of his appearance to the Potentates of the Earth, he is only discovered to a few silly Shepheards and three wise men of the East;
But when instead of all this pomp and grandeur he comes incognito into the World, instead of giving notice of his appearance to the Potentates of the Earth, he is only discovered to a few silly Shepherds and three wise men of the East;
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his youth was not spent in the Imperial Court at Rome, nor in the Schools of Philosophers at Athens, nor at the feet of the great Rabbies at Jerusalem: but at Nazareth, a place of mean esteem among the Jews, where he was remarkable for nothing so much as the Vertues proper to his Age, Modesty, Humility and Obedience.
his youth was not spent in the Imperial Court At Room, nor in the Schools of Philosophers At Athens, nor At the feet of the great Rabbies At Jerusalem: but At Nazareth, a place of mean esteem among the jews, where he was remarkable for nothing so much as the Virtues proper to his Age, Modesty, Humility and obedience.
All which he exercises to so high a degree, that his greatest Kindred and acquaintance were mightily surprized when at 30 years of age, he began to discover himself by the Miracles which he wrought,
All which he exercises to so high a degree, that his greatest Kindred and acquaintance were mightily surprised when At 30 Years of age, he began to discover himself by the Miracles which he wrought,
This is the short and true account of all those things which the admirers of the greatness of this world think mean and contemptible in our Saviours appearance here on earth.
This is the short and true account of all those things which the admirers of the greatness of this world think mean and contemptible in our Saviors appearance Here on earth.
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He came not upon so mean an errand, as to dazzle the eyes of Mankinde with the brightness of his Glory, to amaze them by the terribleness of his Majesty, much less to make a shew of the riches and gallantry of the World to them:
He Come not upon so mean an errand, as to dazzle the eyes of Mankind with the brightness of his Glory, to amaze them by the terribleness of his Majesty, much less to make a show of the riches and gallantry of the World to them:
But he came upon far more noble and excellent designs, to bring life and immortality to light, to give men the highest assurance of an eternal happiness and misery in the World to come,
But he Come upon Far more noble and excellent designs, to bring life and immortality to Light, to give men the highest assurance of an Eternal happiness and misery in the World to come,
and in order to that, nothing was judged more necessary by him, than to bring the vanities of this World out of that credit and reputation they had gained among foolish men.
and in order to that, nothing was judged more necessary by him, than to bring the vanities of this World out of that credit and reputation they had gained among foolish men.
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For the enjoyning then the contempt of this world to his Disciples in hopes of a better, would have looked like the commendation of the excellency of fasting at a full meal,
For the enjoining then the contempt of this world to his Disciples in hope's of a better, would have looked like the commendation of the excellency of fasting At a full meal,
From hence procee•ed that generous contempt of the Worl• which not only our Saviour himself, b• all his true Disciples of the first Ages 〈 ◊ 〉 Christianity were so remarkable for;
From hence procee•ed that generous contempt of the Worl• which not only our Saviour himself, b• all his true Disciples of the First Ages 〈 ◊ 〉 Christianity were so remarkable for;
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〈 ◊ 〉 let others see they had greater things i• … their eye than any here, the hopes of whi•• they would not part with for all that th• world thinks great or desirable.
〈 ◊ 〉 let Others see they had greater things i• … their eye than any Here, the hope's of whi•• they would not part with for all that th• world thinks great or desirable.
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So th• … considering the great danger most men ar• in, by too passionate a love of these thing• and that universal and infinite kindne• … which our Saviour had to the Souls 〈 ◊ 〉 men;
So th• … considering the great danger most men ar• in, by too passionate a love of these thing• and that universal and infinite kindne• … which our Saviour had to the Souls 〈 ◊ 〉 men;
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because he appeared without the pomp and greatness of the world, when the reason of his doing so was, that by his own humility and self-denyal he might shew us the way to an eternal happiness? Which he well knew how very hard it would be for men to attain to, who measure things not according to their inward worth and excellency,
Because he appeared without the pomp and greatness of the world, when the reason of his doing so was, that by his own humility and self-denial he might show us the Way to an Eternal happiness? Which he well knew how very hard it would be for men to attain to, who measure things not according to their inward worth and excellency,
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Were I to argue the case with Philosophers, I might then at large shew from the free acknowledgements of the best and most experienced of them, that nothing becomes so much one who designs to recommend Vertue to the World,
Were I to argue the case with Philosophers, I might then At large show from the free acknowledgements of the best and most experienced of them, that nothing becomes so much one who designs to recommend Virtue to the World,
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as a reall and hearty contempt of all the pomp of it, and that the meanest condition proceeding from such a principle is truely and in it self more honourable,
as a real and hearty contempt of all the pomp of it, and that the Meanest condition proceeding from such a principle is truly and in it self more honourable,
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But since I speak to Christians, and therefore to those who are perswaded of the great kindness and love of our Saviour in coming into the World, to reform it,
But since I speak to Christians, and Therefore to those who Are persuaded of the great kindness and love of our Saviour in coming into the World, to reform it,
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and that by convincing men of the truth and excellency of a future state, no more need be said to vindicate the appearance of him from that meanness and contempt, which the pride and ambition of vain men is apt to cast upon it.
and that by convincing men of the truth and excellency of a future state, no more need be said to vindicate the appearance of him from that meanness and contempt, which the pride and ambition of vain men is apt to cast upon it.
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2. But not onely our Saviours manner of Appearance, but the manner of his Conversation gave great offence to his enemies, viz. That it was too free and familiar among persons who had the meanest reputation, the Publicans and Sinners; and in the mean time declaimed against the strictest observers of the greatest rigours and austerities of life.
2. But not only our Saviors manner of Appearance, but the manner of his Conversation gave great offence to his enemies, viz. That it was too free and familiar among Persons who had the Meanest reputation, the Publicans and Sinners; and in the mean time declaimed against the Strictest observers of the greatest rigours and austerities of life.
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And therefore our Blessed Saviour, who came with a design to retrieve a true spirit of Religion among men, findes it first of all necessary to unmask those notorious hypocrites, that their deformities being discovered, their wayes as well as their persons might be the better understood and avoided.
And Therefore our Blessed Saviour, who Come with a Design to retrieve a true Spirit of Religion among men, finds it First of all necessary to unmask those notorious Hypocrites, that their deformities being discovered, their ways as well as their Persons might be the better understood and avoided.
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Hence came all the clamors of his being an Enemy to Caesar, and calling himself, the King of the Jewes, and of his design to erect a Kingdom of his own, all which they interpret in the most malicious though most unreasonable sense.
Hence Come all the clamours of his being an Enemy to Caesar, and calling himself, the King of the Jews, and of his Design to erect a Kingdom of his own, all which they interpret in the most malicious though most unreasonable sense.
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it was not the greatest care used by him to shew his obedience to the Authority he lived under, it was not his most solemn disavowing having any thing to do with their civil Interests, not the severe checks he gave his own Disciples for any ambitious thoughts among them, not the recommending the doctrine of Obedience to them,
it was not the greatest care used by him to show his Obedience to the authority he lived under, it was not his most solemn disavowing having any thing to do with their civil Interests, not the severe Checks he gave his own Disciples for any ambitious thoughts among them, not the recommending the Doctrine of obedience to them,
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nor the rebuke he gave one of his most forward Disciples for offering to draw his sword in the rescue of himself, could abate the fury and rage of his enemies,
nor the rebuke he gave one of his most forward Disciples for offering to draw his sword in the rescue of himself, could abate the fury and rage of his enemies,
but if there had been any taint in his doctrine that way, there had been reason enough in such an Age of faction and sedition to have used the utmost care to prevent the spreading it.
but if there had been any taint in his Doctrine that Way, there had been reason enough in such an Age of faction and sedition to have used the utmost care to prevent the spreading it.
But so far is this from the least ground of probability that it is not possible to imagine a Religion which aims less at the present particular interests of the embracers of it,
But so Far is this from the least ground of probability that it is not possible to imagine a Religion which aims less At the present particular interests of the embracers of it,
And here we have cause to lament the unhappy fate of Religion when it falls under the censure of such who think themselves the Masters of all the little arts whereby this world is governed.
And Here we have cause to lament the unhappy fate of Religion when it falls under the censure of such who think themselves the Masters of all the little arts whereby this world is governed.
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then Religion is suspected to be a meer trick of State, and an invention to keep the world in awe, whereby men might the better be moulded into Societies, and preserved in them.
then Religion is suspected to be a mere trick of State, and an invention to keep the world in awe, whereby men might the better be moulded into Societies, and preserved in them.
for if there be, there must be some inviolable Rights of Divine Soveraignty acknowledged, which must not vary according to the diversity of the Edicts and Laws of men.
for if there be, there must be Some inviolable Rights of Divine Sovereignty acknowledged, which must not vary according to the diversity of the Edicts and Laws of men.
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for he that only obeys because it is his interest to do so, will have the same reason to disobey when there is an apprehension that may make more for his advantage.
for he that only obeys Because it is his Interest to do so, will have the same reason to disobey when there is an apprehension that may make more for his advantage.
But when the reason of obedience is derived from the concernments of another life, no hopes of interest in this world can be thought to ballance the loss which may come by such a breach of duty in that to come.
But when the reason of Obedience is derived from the concernments of Another life, no hope's of Interest in this world can be Thought to balance the loss which may come by such a breach of duty in that to come.
none so effectually secure them as those who give to God the things that are Gods, and by doing so, are obliged to give to Caesar the things that are Caesars.
none so effectually secure them as those who give to God the things that Are God's, and by doing so, Are obliged to give to Caesar the things that Are Caesars.
For, so far were men then from making their zeal for Religion a pretence to rebellion, that though Christianity were directly contrary to the Religions then in vogue in the world,
For, so Far were men then from making their zeal for Religion a pretence to rebellion, that though Christianity were directly contrary to the Religions then in vogue in the world,
So far were they then from fomenting suspicions and jealousies concerning the Princes and Governours they lived under, that though they were generally known to be some of the worst of men as well as of Princes,
So Far were they then from fomenting suspicions and jealousies Concerning the Princes and Governors they lived under, that though they were generally known to be Some of the worst of men as well as of Princes,
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So far were they then from giving the least encouragement to the usurpations of the rights of Princes under the pretence of any power given to a head of the Church:
So Far were they then from giving the least encouragement to the usurpations of the rights of Princes under the pretence of any power given to a head of the Church:
that there is no way for any to think they meant it, unless we suppose the Apostles such mighty Politicians, that it is because they say nothing at all of it;
that there is no Way for any to think they meant it, unless we suppose the Apostles such mighty Politicians, that it is Because they say nothing At all of it;
but on the contrary, bid every soul be subject to the higher powers; though an Apostle, Evangelist, Prophet, whatever he be, as the Fathers interpret it.
but on the contrary, bid every soul be Subject to the higher Powers; though an Apostle, Evangelist, Prophet, whatever he be, as the Father's interpret it.
Yea so constant and uniform was the doctrine and practice of Obedience in all the first and purest ages of the Christian Church, that no one instance can be produced of any usurpation of the rights of Princes under the pretence of any title from Christ,
Yea so constant and uniform was the Doctrine and practice of obedience in all the First and Purest ages of the Christian Church, that no one instance can be produced of any usurpation of the rights of Princes under the pretence of any title from christ,
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or any disobedience to their authority, under the pretence of promoting Christianity, through all those times wherein Christianity the most flourished,
or any disobedience to their Authority, under the pretence of promoting Christianity, through all those times wherein Christianity the most flourished,
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What could we imagine more becoming the Wisdom of God, than to contrive a way for the recovery of lapsed and degenerate Mankind? who more fit to employ upon such a message as this,
What could we imagine more becoming the Wisdom of God, than to contrive a Way for the recovery of lapsed and degenerate Mankind? who more fit to employ upon such a message as this,
And what is there now we can imagine so great and desireable as this, for God to manifest hi• wisdom in? It is true, we see a great discovery of it in the works of Nature,
And what is there now we can imagine so great and desirable as this, for God to manifest hi• Wisdom in? It is true, we see a great discovery of it in the works of Nature,
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The Romans, after the conquest of so great a part of the World, were grown all such Politicians and Statesmen, that few of them could have leisure to think of another world, who were so busie in the management of this.
The Roman, After the conquest of so great a part of the World, were grown all such Politicians and Statesmen, that few of them could have leisure to think of Another world, who were so busy in the management of this.
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nay, there are some who can mix all these together, joyning a Jewis• obstinacy, with the pride and self-opinion of the Greeks, to a Roman unconcernedness about the matters of another life.
nay, there Are Some who can mix all these together, joining a Jewis• obstinacy, with the pride and self-opinion of the Greeks, to a Roman unconcernedness about the matters of Another life.
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And yet upon a true and just enquiry never any Religion could be found, which could more fully satisfie the expectation of the Jews, the reason of the Greeks, or the wisdom of the Romans, than that which was made known by Christ, who was the Wisdom of God, and the Power of God.
And yet upon a true and just enquiry never any Religion could be found, which could more Fully satisfy the expectation of the jews, the reason of the Greeks, or the Wisdom of the Roman, than that which was made known by christ, who was the Wisdom of God, and the Power of God.
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Here the Jew might find his Messias come, and the Promises fulfilled which related to him, here the Greek might find his long and vainly looked for certainty of a life to come,
Here the Jew might find his Messias come, and the Promises fulfilled which related to him, Here the Greek might find his long and vainly looked for certainty of a life to come,
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than the most admired Laws of the famous Legislators of Greece or Rome. Here are no popular designs carried on, no vices indulged for the publick interest, which Solon, Lyourgus and Plato are charged with.
than the most admired Laws of the famous Legislators of Greece or Room. Here Are no popular designs carried on, no vices indulged for the public Interest, which Solon, Lycurgus and Plato Are charged with.
Here is no making Religion a meer trick of State, and a thing only usefull for governing the people, which Numa and the great men at Rome are lyable to the suspicion of.
Here is no making Religion a mere trick of State, and a thing only useful for governing the people, which Numa and the great men At Room Are liable to the suspicion of.
Here is no inhumanity and cruelty in the sacrifices offer'd, no looseness and profaneness allowed in the most solemn mysteries, no worshipping of such for Gods who had not been fit to live if they had been men, which were all things so commonly practised in the Idolatries of the Heathens.
Here is no inhumanity and cruelty in the Sacrifices offered, no looseness and profaneness allowed in the most solemn Mysteres, no worshipping of such for God's who had not been fit to live if they had been men, which were all things so commonly practised in the Idolatries of the heathens.
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and as becomes that God whom we profess to serve, pure and holy, grave and serious, solemn and devout, without the mixtures of superstition, vanity or ostentation.
and as becomes that God whom we profess to serve, pure and holy, grave and serious, solemn and devout, without the mixtures of Superstition, vanity or ostentation.
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The arguments to perswade men are the most weighty and powerfull, and of as great importance as the love of God, the death of his Son, the hopes of happiness,
The Arguments to persuade men Are the most weighty and powerful, and of as great importance as the love of God, the death of his Son, the hope's of happiness,
What more powerfull motives can there be to perswade men to repent, than for God to let men know that he is willing to pardon their sins upon the sincerity of their Repentance,
What more powerful motives can there be to persuade men to Repent, than for God to let men know that he is willing to pardon their Sins upon the sincerity of their Repentance,
that there can be no greater ingratitude or disingenuity towards the Son of God than to stand at defiance with God when he hath shed his blood to reconcile God and Man to each other:
that there can be no greater ingratitude or disingenuity towards the Son of God than to stand At defiance with God when he hath shed his blood to reconcile God and Man to each other:
that every step of his humiliation, every part of the Tragedy of his life, every wound at his death, every groan and sigh which he utter'd upon the Cross, were designed by him as the most prevailing Rhetorick to perswade men to forsake their sins, and be happy:
that every step of his humiliation, every part of the Tragedy of his life, every wound At his death, every groan and sighs which he uttered upon the Cross, were designed by him as the most prevailing Rhetoric to persuade men to forsake their Sins, and be happy:
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that there cannot be a more unaccountable folly, than by impenitency to lose the hopes of a certain and eternal happiness for the sake of those pleasures which every wise man is ashamed to think of:
that there cannot be a more unaccountable folly, than by impenitency to loose the hope's of a certain and Eternal happiness for the sake of those pleasures which every wise man is ashamed to think of:
but that we should live soberly, righteously and godly in this present world. And what he doth expect, he hath given the greatest encouragements to perform:
but that we should live soberly, righteously and godly in this present world. And what he does expect, he hath given the greatest encouragements to perform:
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and the proposition of eternal rewards and punishments, whereby he takes off all the objections men are apt to make against obedience to the Commands of Christ:
and the proposition of Eternal rewards and punishments, whereby he Takes off all the objections men Are apt to make against Obedience to the Commands of christ:
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Let us then reflect upon the whole design of the Gospel, and see how admirably it is suited to the end it was intended for, to the condition of those whose good was designed by it,
Let us then reflect upon the Whole Design of the Gospel, and see how admirably it is suited to the end it was intended for, to the condition of those whose good was designed by it,
If it were the design of men, to make our Religion a dishonour and reproach to the Jewes, Mahumetans, and Heathens, could they do it by more effectual means than they have done? Who is there that looks into the present state of the Christian World, could ever think that the Christian Religion was so incomparably beyond all others in the world? Is the now Christian Rome so much beyond what it was while it was Heathen? Nay, was it not then remarkable in its first times for justice, sincerity, contempt of riches,
If it were the Design of men, to make our Religion a dishonour and reproach to the Jews, Mahometans, and heathens, could they do it by more effectual means than they have done? Who is there that looks into the present state of the Christian World, could ever think that the Christian Religion was so incomparably beyond all Others in the world? Is the now Christian Rome so much beyond what it was while it was Heathen? Nay, was it not then remarkable in its First times for Justice, sincerity, contempt of riches,
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if he hath any ingenuity left) lament the want of all those things there now? Will not the sobriety of the very Turks upbraid our excesses and debaucheries? and the obstinacy of the Jewes in defence and practice of their Religion, condemn our coldness and indifferency in ours? If we have then any tenderness for the honour of our Religion,
if he hath any ingenuity left) lament the want of all those things there now? Will not the sobriety of the very Turks upbraid our Excesses and debaucheries? and the obstinacy of the Jews in defence and practice of their Religion, condemn our coldness and indifferency in ours? If we have then any tenderness for the honour of our Religion,
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let us make amends for all the reproaches which our Religion hath suffer'd by the faction and disobedience of some, by the Oaths and Blasphemies, the impieties and profaneness of others, by the too great negligence and carelesness of all, that if it be possible, Christianity may appear in its true glory, which will then only be,
let us make amends for all the Reproaches which our Religion hath suffered by the faction and disobedience of Some, by the Oaths and Blasphemies, the impieties and profaneness of Others, by the too great negligence and carelessness of all, that if it be possible, Christianity may appear in its true glory, which will then only be,
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THese words are utter'd by one who was himself a remarkable instance of the truth of the Doctrine contained in them, Viz. of that Divine Power which did accompany the Gospel of Christ.
THese words Are uttered by one who was himself a remarkable instance of the truth of the Doctrine contained in them, Viz. of that Divine Power which did accompany the Gospel of christ.
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For what can we imagine else should make him now not ashamed of the Gospel of Christ, who not long before was not ashamed to persecute all those who professed it? One, whose spirit was fermented with the leaven of the Pharisees, and inraged with fury against all who owned the name of Christ, is of a sudden turn'd quite into another temper, to the confusion of those who employ'd him,
For what can we imagine Else should make him now not ashamed of the Gospel of christ, who not long before was not ashamed to persecute all those who professed it? One, whose Spirit was fermented with the leaven of the Pharisees, and enraged with fury against all who owned the name of christ, is of a sudden turned quite into Another temper, to the confusion of those who employed him,
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Nay, so great was the change which was wrought in him, that from a Bigot of the Jewish Religion he becomes an Apostle of the Christian, and from breathing flames against the Christians, none more ready than he to undergo them for Christ.
Nay, so great was the change which was wrought in him, that from a Bigot of the Jewish Religion he becomes an Apostle of the Christian, and from breathing flames against the Christians, none more ready than he to undergo them for christ.
and grown weary of his former fury, (as greater persons than he did afterwards) but to retain the same fervour of spirit in preaching Christ, which he had before in opposing him, to have as great zeal for making Christians,
and grown weary of his former fury, (as greater Persons than he did afterwards) but to retain the same fervour of Spirit in preaching christ, which he had before in opposing him, to have as great zeal for making Christians,
as he had for destroying them, must needs proceed from some great and unusual cause. Whilest the Jews thought he had too much learning and interest to become their enemy,
as he had for destroying them, must needs proceed from Some great and unusual cause. Whilst the jews Thought he had too much learning and Interest to become their enemy,
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even then when they least expected it, instead of continuing an Instrument of the Sanhedrin for punishing the Christians, he declared himself an Apostle and servant of Jesus Christ.
even then when they least expected it, instead of Continuing an Instrument of the Sanhedrin for punishing the Christians, he declared himself an Apostle and servant of jesus christ.
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And the faster he had run when he was out of his way, the greater diligence he used when he found it, there being none of all the followers of Christ who out-stript him in his constant endeavours to advance the Christian Religion in the World.
And the faster he had run when he was out of his Way, the greater diligence he used when he found it, there being none of all the followers of christ who outstripped him in his constant endeavours to advance the Christian Religion in the World.
and an undaunted spirit in bearing the affronts and injuries he underwent for it, be any perswasive arguments of the love a man bears to his Religion, there was never any person who made a clearer demonstration than S. Paul did of the truth of his Religion,
and an undaunted Spirit in bearing the affronts and injuries he underwent for it, be any persuasive Arguments of the love a man bears to his Religion, there was never any person who made a clearer demonstration than S. Paul did of the truth of his Religion,
For his endeavours were suitable to the greatness of his spirit, his care as large as the Horizon of the Sun of righteousness, his courage as great as the malice of his enemies.
For his endeavours were suitable to the greatness of his Spirit, his care as large as the Horizon of the Sun of righteousness, his courage as great as the malice of his enemies.
For he was neither afraid of the malice of the Jews, or of the Wisdom of the Greeks, or of the Power of the Romans, but he goes up and down preaching the Gospel in a sphere as large as his minde was,
For he was neither afraid of the malice of the jews, or of the Wisdom of the Greeks, or of the Power of the Roman, but he Goes up and down preaching the Gospel in a sphere as large as his mind was,
11. nay, he had often purposed to goe thither, but waited for a convenient opportunity, v. 13. But while God was pleased otherwise to dispose of him, he could not conceal the joy which he had for the ready entertainment of the Christian Religion by those to whom he writes,
11. nay, he had often purposed to go thither, but waited for a convenient opportunity, v. 13. But while God was pleased otherwise to dispose of him, he could not conceal the joy which he had for the ready entertainment of the Christian Religion by those to whom he writes,
and he further manifests the greatness of his affection to them, that without ceasing he made mention of them alwayes in his Prayers, v. 9. And among the rest of the blessings he pray'd for, for himself and them;
and he further manifests the greatness of his affection to them, that without ceasing he made mention of them always in his Prayers, v. 9. And among the rest of the blessings he prayed for, for himself and them;
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he was sure not to forget his coming to them, v. 10. Not out of an ambitious and vain-glorious humour that he might be taken notice of in that great and Imperial City,
he was sure not to forget his coming to them, v. 10. Not out of an ambitious and vainglorious humour that he might be taken notice of in that great and Imperial city,
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but that he might be instrumental in doing them service as he had done others, v. 11, 13. And to this end he tells them, what an obligation lay upon him to spread the Doctrine of Christ in all places and to all persons, v. 14. I am debtor both to the Greeks and to the Barbarians, to the wise and to the unwise.
but that he might be instrumental in doing them service as he had done Others, v. 11, 13. And to this end he tells them, what an obligation lay upon him to spread the Doctrine of christ in all places and to all Persons, v. 14. I am debtor both to the Greeks and to the Barbarians, to the wise and to the unwise.
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So that neither the wisdom of the Greeks, nor the ignorance of the Barbarians could hinder S. Paul from discovering to them the contrivances of infinite wisdom;
So that neither the Wisdom of the Greeks, nor the ignorance of the Barbarians could hinder S. Paul from discovering to them the contrivances of infinite Wisdom;
for I am not ashamed of the Gospel of Christ, for it is the Power of God to salvation, &c. Wherein we have considerable these two things, 1. The Apostles boldness and freeness in declaring the doctrine of Christ, For I am not ashamed, &c. 2. The ground of it in the following words, for it is the Power of God to salvation, &c. 1. The Apostles boldness and freeness in declaring the doctrine of Christ.
for I am not ashamed of the Gospel of christ, for it is the Power of God to salvation, etc. Wherein we have considerable these two things, 1. The Apostles boldness and freeness in declaring the Doctrine of christ, For I am not ashamed, etc. 2. The ground of it in the following words, for it is the Power of God to salvation, etc. 1. The Apostles boldness and freeness in declaring the Doctrine of christ.
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had S. Paul been a Generall for the Gospel instead of being an Apostle of it, the great men of the World would then allow he had no cause to be ashamed either of his Master, or of his employment.
had S. Paul been a General for the Gospel instead of being an Apostle of it, the great men of the World would then allow he had no cause to be ashamed either of his Master, or of his employment.
But to preach a crucified Saviour among the glories and triumphs of Rome, and a Doctrine of so much simplicity and contempt of the world among those who were the Masters of it,
But to preach a Crucified Saviour among the Glories and Triumphos of Room, and a Doctrine of so much simplicity and contempt of the world among those who were the Masters of it,
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unless they were guilty of the greatest debaucheries, seems to be an employment so lyable to the greatest scorn and contempt, that none but a great and resolved spirit would ever undertake it.
unless they were guilty of the greatest debaucheries, seems to be an employment so liable to the greatest scorn and contempt, that none but a great and resolved Spirit would ever undertake it.
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For when we consider after so many hundred years profession of Christianity, how apt the greatness of the world is to make men ashamed of the practice of it;
For when we Consider After so many hundred Years profession of Christianity, how apt the greatness of the world is to make men ashamed of the practice of it;
when it not only encounter'd those weaker weapons of scoffs and raillery, but the strong holds of interest and education? If our Religion now can hardly escape the bitter scoffs,
when it not only encountered those Weaker weapons of scoffs and raillery, but the strong holds of Interest and education? If our Religion now can hardly escape the bitter scoffs,
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when it was accounted a part of their own Religion to despise and reproach ours? If in the Age we live in, a man may be reproached for his piety and virtue, that is,
when it was accounted a part of their own Religion to despise and reproach ours? If in the Age we live in, a man may be reproached for his piety and virtue, that is,
when the very name of Christian was thought a sufficient brand of infamy? And yet such was the courage and magnanimity of the Primitive Christians, that what was accounted most mean and contemptible in their Religion, viz. their believing in a crucified Saviour, was by them accounted the matter of their greatest honour and glory.
when the very name of Christian was Thought a sufficient brand of infamy? And yet such was the courage and magnanimity of the Primitive Christians, that what was accounted most mean and contemptible in their Religion, viz. their believing in a Crucified Saviour, was by them accounted the matter of their greatest honour and glory.
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For though S. Paul only saith here that he was not ashamed of the Gospel of Christ, yet elsewhere he explains that NONLATINALPHABET which is contained in these words,
For though S. Paul only Says Here that he was not ashamed of the Gospel of christ, yet elsewhere he explains that which is contained in these words,
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when he saith, God forbid that I should glory in any thing, save in the Cross of Christ, by whom the World is crucifyed to me, and I unto the World. Gal. 6. 14. i. e.
when he Says, God forbid that I should glory in any thing, save in the Cross of christ, by whom the World is Crucified to me, and I unto the World. Gal. 6. 14. i. e.
For neither the pomp and grandeur of the World, nor the smiles and flatteries of it, no nor its frowns and severities could abate any thing of that mighty esteem and value which he had for the Christian Religion.
For neither the pomp and grandeur of the World, nor the smiles and flatteries of it, no nor its frowns and severities could abate any thing of that mighty esteem and valve which he had for the Christian Religion.
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For in his own expression, he accounted all things else but loss for the excellency of the knowledge of Christ Jesus his Lord, Phil. 3. 8. Which words are not spoken by one who was in despair of being taken notice of for any thing else,
For in his own expression, he accounted all things Else but loss for the excellency of the knowledge of christ jesus his Lord, Philip 3. 8. Which words Are not spoken by one who was in despair of being taken notice of for any thing Else,
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and the high esteem he professed of Christianity was no fanatick whimsey, but the effect of a diligent enquiry, and the most serious consideration. And that will appear,
and the high esteem he professed of Christianity was no fanatic whimsy, but the Effect of a diligent enquiry, and the most serious consideration. And that will appear,
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1. From the excellent End it was designed for, the recovery and happiness of the souls of men, both which are implyed in the term salvation. For, considering the present condition of humane Nature,
1. From the excellent End it was designed for, the recovery and happiness of the Souls of men, both which Are employed in the term salvation. For, considering the present condition of humane Nature,
So that whatever Religion should promise to make men happy, without first making them vertuous and good, might on that very account be justly suspected of imposture.
So that whatever Religion should promise to make men happy, without First making them virtuous and good, might on that very account be justly suspected of imposture.
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For the same reasons which make the acts of any Religion necessary, viz. that we may please that God who commands and governs the World, must make it necessary for men to do it, in those things which are far more acceptable to him than all our sacrifices of what kind soever, which are the actions of true vertue and goodness.
For the same Reasons which make the acts of any Religion necessary, viz. that we may please that God who commands and governs the World, must make it necessary for men to do it, in those things which Are Far more acceptable to him than all our Sacrifices of what kind soever, which Are the actions of true virtue and Goodness.
If then that accusation had been true, which Celsus and Julian. charged Christianity with, viz. That it indulged men in the practice of vice, with the promise of a future happiness notwithstanding;
If then that accusation had been true, which Celsus and Julian. charged Christianity with, viz. That it indulged men in the practice of vice, with the promise of a future happiness notwithstanding;
But so far is it from having the least foundation of truth in it, that as there never was any Religion which gave men such certain hopes of a future felicity,
But so Far is it from having the least Foundation of truth in it, that as there never was any Religion which gave men such certain hope's of a future felicity,
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or towards their Brethren, in a peaceable carriage among men (which cannot be without justice and sobriety) both these are enforced upon all Christians, upon no meaner terms than the unavoidable loss of all the happiness our Religion promises.
or towards their Brothers, in a peaceable carriage among men (which cannot be without Justice and sobriety) both these Are Enforced upon all Christians, upon no meaner terms than the unavoidable loss of all the happiness our Religion promises.
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This is that great Salvation which the Gospel brings to the world, Heb. 2. 3. and thence it is cal'd the Word of salvation, Acts 13. 26. the way of salvation, Acts 16. 17. the Gospel of salvation, Ephes. 1. 13. So that though Christianity be of unspeakable advantage to this world, there being no Religion that tends so much to the peace of mens minds,
This is that great Salvation which the Gospel brings to the world, Hebrew 2. 3. and thence it is called the Word of salvation, Acts 13. 26. the Way of salvation, Acts 16. 17. the Gospel of salvation, Ephesians 1. 13. So that though Christianity be of unspeakable advantage to this world, there being no Religion that tends so much to the peace of men's minds,
And the more we consider the vast consequence and importance of this end to mankinde, the greater reason we shall finde that S. Paul had why he should not be ashamed of the Gospel of Christ.
And the more we Consider the vast consequence and importance of this end to mankind, the greater reason we shall find that S. Paul had why he should not be ashamed of the Gospel of christ.
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For can we imagine any end more noble that any doctrine can aim at than this? Supposing the common principles of all Religion to be true, viz. the Being of God,
For can we imagine any end more noble that any Doctrine can aim At than this? Supposing the Common principles of all Religion to be true, viz. the Being of God,
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and Immortality of our Souls, there can be nothing more becoming that God to discover, or those Souls to be imploy'd about, than the way to a blessed immortality.
and Immortality of our Souls, there can be nothing more becoming that God to discover, or those Souls to be employed about, than the Way to a blessed immortality.
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And if we admire those discourses of the Heathen Philosophers, wherein they speak more darkly and obscurely concerning those things, what admiration doth the Gospel deserve, which hath brought life and immortality to light? If we commend the vertuous Heathens, who according to those short and obscure notices which they had of God and themselves, sought to make the world any thing the better for their being in it, what infinitely greater esteem do those blessed Apostles deserve, who accounted not their lives dear to them that they might make even their enemies happy? If those mens memories be dear to us who sacrifice their lives and fortunes for the sake of the Countrey they belong to, shall not those be much more so who have done it for the good of the whole world? Such who chearfully suffer'd death while they were teaching men the way to an eternal life,
And if we admire those discourses of the Heathen Philosophers, wherein they speak more darkly and obscurely Concerning those things, what admiration does the Gospel deserve, which hath brought life and immortality to Light? If we commend the virtuous heathens, who according to those short and Obscure notices which they had of God and themselves, sought to make the world any thing the better for their being in it, what infinitely greater esteem do those blessed Apostles deserve, who accounted not their lives dear to them that they might make even their enemies happy? If those men's memories be dear to us who sacrifice their lives and fortune's for the sake of the Country they belong to, shall not those be much more so who have done it for the good of the Whole world? Such who cheerfully suffered death while they were teaching men the Way to an Eternal life,
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Such who did as far out-goe any of the admired Heroes of the Heathens, as the purging the World from sin is of greater consequence than cleansing an Augaean Stable from the filth of it,
Such who did as Far outgo any of the admired Heroes of the heathens, as the purging the World from since is of greater consequence than cleansing an Augean Stable from the filth of it,
If a Smiths forge, and a Womans distaffe, if teaching men the noble arts of fighting and cheating one another were such rare inventions, that they only became some of the most celebrated Deities which the grave and demure Romans thought fit to worship;
If a Smiths forge, and a Woman's distaff, if teaching men the noble arts of fighting and cheating one Another were such rare Inventions, that they only became Some of the most celebrated Deities which the grave and demure Romans Thought fit to worship;
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and to bring them to the service of the true and ever living God, who had discovered so much goodness to the world in making his Son a propitiation for the sins of it.
and to bring them to the service of the true and ever living God, who had discovered so much Goodness to the world in making his Son a propitiation for the Sins of it.
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than any which the subtilty of the Greeks, or wisdom of the Romans could ever pretend to concerning any of their Deities? Thus we see the excellent end of our Religion was that which made S. Paul so far from being ashamed of it;
than any which the subtlety of the Greeks, or Wisdom of the Romans could ever pretend to Concerning any of their Deities? Thus we see the excellent end of our Religion was that which made S. Paul so Far from being ashamed of it;
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If to talk boldly against Heaven, to affront God in calling him to witness their great impieties by frequent oaths, to sin bravely and with the highest confidence, to mock at such who are yet more modest in their debaucheries, were not to be ashamed of the Gospel of Christ, we might finde S. Pauls enough in the Age we live in,
If to talk boldly against Heaven, to affront God in calling him to witness their great impieties by frequent Oaths, to sin bravely and with the highest confidence, to mock At such who Are yet more modest in their debaucheries, were not to be ashamed of the Gospel of christ, we might find S. Paul's enough in the Age we live in,
But this is rather the utmost endeavour to put Religion out of countenance, and make the Gospel it self blush and be ashamed, that ever such boldfaced impieties should be committed by men under the profession of it,
But this is rather the utmost endeavour to put Religion out of countenance, and make the Gospel it self blush and be ashamed, that ever such boldfaced impieties should be committed by men under the profession of it,
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For certainly nothing can argue a greater meanness of spirit, than while wicked and profane persons are not ashamed of that which unavoidably tends to their ruine, any should be shye of the profession and practice of that which conduces to their eternal happiness.
For Certainly nothing can argue a greater meanness of Spirit, than while wicked and profane Persons Are not ashamed of that which avoidable tends to their ruin, any should be shy of the profession and practice of that which conduces to their Eternal happiness.
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and a future life, which we ought to have, we shall not trouble our selves much with the Atheistical scoffs and drollery of prosane persons, who while they deride and despise Religion, do but laugh themselves into eternal misery.
and a future life, which we ought to have, we shall not trouble our selves much with the Atheistical scoffs and drollery of Profane Persons, who while they deride and despise Religion, do but laugh themselves into Eternal misery.
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If the world had been acquainted with any doctrine before which had been sufficient for the purposes the Gospel was designed for, there would have been no such necessity of propagating it among men;
If the world had been acquainted with any Doctrine before which had been sufficient for the Purposes the Gospel was designed for, there would have been no such necessity of propagating it among men;
it had not been consistent with the wisdom or goodness of God to have imploy'd so many persons, with the loss of their lives, to declare the Doctrine of Christ to the World.
it had not been consistent with the Wisdom or Goodness of God to have employed so many Persons, with the loss of their lives, to declare the Doctrine of christ to the World.
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So that if Christianity be true, it must be thought necessary to salvation, for the necessity of it was declared by those who were the instruments of confirming the truth of it.
So that if Christianity be true, it must be Thought necessary to salvation, for the necessity of it was declared by those who were the Instruments of confirming the truth of it.
and yet from the Principles of Natural Religion did reform their lives, in hopes of a future felicity (if any such there were) but whether there were not a necessity of such a Doctrine as the Gospel is to be discover'd to the world, in order to the reformation of it? For some very few persons either through the goodness of their natures, the advantage of their education,
and yet from the Principles of Natural Religion did reform their lives, in hope's of a future felicity (if any such there were) but whither there were not a necessity of such a Doctrine as the Gospel is to be discovered to the world, in order to the Reformation of it? For Some very few Persons either through the Goodness of their nature's, the advantage of their education,
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But when we consider the state of the World at that time when Christianity was first made known to it, we may easily see how insufficient the common Principles of Religion were, from working a reformation in it,
But when we Consider the state of the World At that time when Christianity was First made known to it, we may Easily see how insufficient the Common Principles of Religion were, from working a Reformation in it,
when notwithstanding them mankinde was so generally lapsed into Idolatry and Vice, that hardly any can be instanced in, in the Heathen World, who had escaped both of them.
when notwithstanding them mankind was so generally lapsed into Idolatry and Vice, that hardly any can be instanced in, in the Heathen World, who had escaped both of them.
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And there was so near an affinity between both these, that they who were ingaged in the rites of their Idolatry, could hardly keep themselves free from the intanglements of vice;
And there was so near an affinity between both these, that they who were engaged in the Rites of their Idolatry, could hardly keep themselves free from the entanglements of vice;
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not only because many of their villanies were practised as part of their Religion, (and there was little hopes certainly of their being good, who could not be Religious without being bad) but because the very Gods they worship'd were represented to be as bad as themselves.
not only Because many of their villainies were practised as part of their Religion, (and there was little hope's Certainly of their being good, who could not be Religious without being bad) but Because the very God's they worshipped were represented to be as bad as themselves.
for it grows fast enough without it) it could not be done more successefully than by worshipping those for Gods, who did such things which good men would abhorr to think of.
for it grows fast enough without it) it could not be done more successfully than by worshipping those for God's, who did such things which good men would abhor to think of.
as our Apostle at large proves in the remainder of this chapter, wherein he shews, that though they had means enough of knowing the Eternal God and Providence,
as our Apostle At large Proves in the remainder of this chapter, wherein he shows, that though they had means enough of knowing the Eternal God and Providence,
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I know it will be here objected, that though the generality of men were bad then (as when were they otherwise) yet the Heathens had a kind of Apostles among them, viz. the Philosophers, who sought to amend the manners of men by the moral instructions they gave them,
I know it will be Here objected, that though the generality of men were bad then (as when were they otherwise) yet the heathens had a kind of Apostles among them, viz. the Philosophers, who sought to amend the manners of men by the moral instructions they gave them,
To which I answer, That our business is not now to enquire whether there hath not been an incomparably greater advantage to the world by Christianity, in the reforming mens lives,
To which I answer, That our business is not now to inquire whither there hath not been an incomparably greater advantage to the world by Christianity, in the reforming men's lives,
than ever was by any of the Heathen Morals; but whether these, taking them in the fairest dress, were so sufficient for the bringing men to eternal happiness, that there needed not any such Doctrine as Christianity be published for that end? And there are two great things we may charge the best of their discourses with an insufficiency in,
than ever was by any of the Heathen Morals; but whither these, taking them in the Fairest dress, were so sufficient for the bringing men to Eternal happiness, that there needed not any such Doctrine as Christianity be published for that end? And there Are two great things we may charge the best of their discourses with an insufficiency in,
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But how was it possible for the World to be reformed by such wise Apostles (if they must be call'd so) who were perpetually disputing among themselves about those things which were the most necessary foundations of all Vertue and Religion? As though the best Arguments they had to prove their Souls immortal, was because their disputes about them were so.
But how was it possible for the World to be reformed by such wise Apostles (if they must be called so) who were perpetually disputing among themselves about those things which were the most necessary foundations of all Virtue and Religion? As though the best Arguments they had to prove their Souls immortal, was Because their disputes about them were so.
which was an unavoidable consequence of the way they proceeded in, for offering at no such way of proof as Christianity doth, they rather taught men to dispute, than to live eternally.
which was an unavoidable consequence of the Way they proceeded in, for offering At no such Way of proof as Christianity does, they rather taught men to dispute, than to live eternally.
For plain truths lose much of their weight, when they are ratified into subtilties, and their strength is impaired when they are spun into too fine a thread.
For plain truths loose much of their weight, when they Are ratified into subtleties, and their strength is impaired when they Are spun into too fine a thread.
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The natural sense of good and evil in men is oft-times dull'd by disputes, and only awaken'd by a powerfull representation of an infinite Being, and a future Judgement:
The natural sense of good and evil in men is ofttimes dulled by disputes, and only awakened by a powerful representation of an infinite Being, and a future Judgement:
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2. But let us suppose the arguments certain and suitable, yet what sufficient motives or encouragements could they give to lead a holy and vertuous life, who after all their endeavours to perswade others, remained so uncertain themselves as to a future happiness? So Tully tells us of Socrates himself when he was just dying, That he told his friends, that only the Gods knew whether it was fitter for men to live or die,
2. But let us suppose the Arguments certain and suitable, yet what sufficient motives or encouragements could they give to led a holy and virtuous life, who After all their endeavours to persuade Others, remained so uncertain themselves as to a future happiness? So Tully tells us of Socrates himself when he was just dying, That he told his Friends, that only the God's knew whither it was fitter for men to live or die,
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And although some would excuse this as his usual way of disputing, yet of all times one would think it was fittest for him then to declare his minde in the most express terms, not only for the full vindication of himself,
And although Some would excuse this as his usual Way of disputing, yet of all times one would think it was Fittest for him then to declare his mind in the most express terms, not only for the full vindication of himself,
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We are sure, Christianity proceeds on those terms, that if a future happiness be supposed uncertain, it declares expresly there can be no sufficient reason given for men to part with the conveniencies of this present life;
We Are sure, Christianity proceeds on those terms, that if a future happiness be supposed uncertain, it declares expressly there can be no sufficient reason given for men to part with the Conveniences of this present life;
nay, it supposes the best men to be the most miserable of all others, if there be not a future reward, 1 Cor. 15. 19. — 32. Again, what probability was there they should ever perswade the World to vertue and goodness,
nay, it supposes the best men to be the most miserable of all Others, if there be not a future reward, 1 Cor. 15. 19. — 32. Again, what probability was there they should ever persuade the World to virtue and Goodness,
So that he was certainly the wisest man among the Heathens, who concluded, that we ought to expect a higher Master to teach us these things, and to acquaint us with the happiness of a future life.
So that he was Certainly the Wisest man among the heathens, who concluded, that we ought to expect a higher Master to teach us these things, and to acquaint us with the happiness of a future life.
why was it so long before it was discovered? Because God would thereby discover the insufficiency of all the means the wit of man could finde out to reform the world, without this.
why was it so long before it was discovered? Because God would thereby discover the insufficiency of all the means the wit of man could find out to reform the world, without this.
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And that leads to the Second thing implyed, which is the peculiar efficacy of the Gospel for promoting mens salvation, for it is the Power of God to salvation, and that will appear, by considering how many wayes the power of God is engaged in it.
And that leads to the Second thing employed, which is the peculiar efficacy of the Gospel for promoting men's salvation, for it is the Power of God to salvation, and that will appear, by considering how many ways the power of God is engaged in it.
These three especially. 1. In confirmation of the Truth of it. 2. In the admirable Effects of it in the World. 3. In the divine Assistance which is promised to those who embrace it.
These three especially. 1. In confirmation of the Truth of it. 2. In the admirable Effects of it in the World. 3. In the divine Assistance which is promised to those who embrace it.
For the World was grown so uncertain, as to the grand foundations of Religion, that the same power was requisite now to settle the World, which was at first for the framing of it.
For the World was grown so uncertain, as to the grand foundations of Religion, that the same power was requisite now to settle the World, which was At First for the framing of it.
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but that which I shall particularly instance in, as the great effect of divine power, and confirmation of our Religion, was his Resurrection from the dead.
but that which I shall particularly instance in, as the great Effect of divine power, and confirmation of our Religion, was his Resurrection from the dead.
For, as our Apostle saith, Rom. 1. 4. Christ was declared to be the Son of God with power according to the Spirit of Holiness, by the Resurrection from the dead.
For, as our Apostle Says, Rom. 1. 4. christ was declared to be the Son of God with power according to the Spirit of Holiness, by the Resurrection from the dead.
and no greater evidence could be given to the World of a divine power, since both Jews and Gentiles agreed in this, that such a thing could not be effected but by an immediate hand of God.
and no greater evidence could be given to the World of a divine power, since both jews and Gentiles agreed in this, that such a thing could not be effected but by an immediate hand of God.
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and since nothing of that nature hath ever happened since our Saviours resurrection, it only lets us know what credulous men in other things the greatest Infidels as to Religion are.
and since nothing of that nature hath ever happened since our Saviors resurrection, it only lets us know what credulous men in other things the greatest Infidels as to Religion Are.
As appears by the Apostles Interrogation, Why should it be thought a thing incredible with you, that God should raise the dead? Acts 26. 8. This was therefore judged on both sides to be a matter of so great importance, that all the disputes concerning Christian Religion were resolved into this,
As appears by the Apostles Interrogation, Why should it be Thought a thing incredible with you, that God should raise the dead? Acts 26. 8. This was Therefore judged on both sides to be a matter of so great importance, that all the disputes Concerning Christian Religion were resolved into this,
for they were sent abroad to be witnesses of his Resurrection. Which was not designed by God as a thing strange and incredible to puzzle mankinde with,
for they were sent abroad to be Witnesses of his Resurrection. Which was not designed by God as a thing strange and incredible to puzzle mankind with,
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In Judea soon after the death of Christ, some of his Crucifyers become Christians, 3000 Converts made at one Sermon of S. Peters, and great accessions made afterwards both in Hierusalem and other places.
In Judea soon After the death of christ, Some of his Crucifiers become Christians, 3000 Converts made At one Sermon of S. Peter's, and great accessions made afterwards both in Jerusalem and other places.
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Yea in all parts of the Roman Empire, where the Christians came, they so increased and multiplyed, that thereby it appeared that God had given a Benediction to his new Creation suitable to what he gave to the first.
Yea in all parts of the Roman Empire, where the Christians Come, they so increased and multiplied, that thereby it appeared that God had given a Benediction to his new Creation suitable to what he gave to the First.
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So that within the compass of not a hundred years after our Saviours death, the World might admire to see it self so strangely changed from what it was.
So that within the compass of not a hundred Years After our Saviors death, the World might admire to see it self so strangely changed from what it was.
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The Temple at Hierusalem destroy'd, and the Jews under a sadder dispersion than ever, and rendred uncapable of continuing their former Worship of God there:
The Temple At Jerusalem destroyed, and the jews under a sadder dispersion than ever, and rendered uncapable of Continuing their former Worship of God there:
The Heathen Temples unfrequented, the Gods derided, the Oracles ceased, the Philosophers puzzled, the Magistrates disheartned by their fruitless cruelties,
The Heathen Temples unfrequented, the God's derided, the Oracles ceased, the Philosophers puzzled, the Magistrates disheartened by their fruitless cruelties,
and all this done by a few Christians who came and preached to the World Righteousness, Temperance, and a Judgement to come, whereof God had given assurance to the World, by raising one Jesus from the dead.
and all this done by a few Christians who Come and preached to the World Righteousness, Temperance, and a Judgement to come, whereof God had given assurance to the World, by raising one jesus from the dead.
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And all this effected not by the power of Wit and Eloquence, not by the force and violence of rebellious subjects, not by men of hot and giddy brains,
And all this effected not by the power of Wit and Eloquence, not by the force and violence of rebellious subject's, not by men of hight and giddy brains,
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but by men sober, just, humble and meek in all their carriages, but withall such as might never have been heard of in the world, had not this Doctrine made them famous.
but by men Sobrium, just, humble and meek in all their carriages, but withal such as might never have been herd of in the world, had not this Doctrine made them famous.
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What could this then be imputed to less than a Divine Power, which by effectual and secret wayes carries on its own design against all the force and wit of men.
What could this then be imputed to less than a Divine Power, which by effectual and secret ways carries on its own Design against all the force and wit of men.
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but if it be of God, ye cannot overthrow it, least haply ye be found to fight against God. Acts 5. 38, 39. 3. In the Divine Assistance which is promised to those who embrace it:
but if it be of God, you cannot overthrow it, lest haply you be found to fight against God. Acts 5. 38, 39. 3. In the Divine Assistance which is promised to those who embrace it:
in which respect it is properly the power of God to salvation; and therein far beyond what the Philosophers could promise to any who embraced their opinions.
in which respect it is properly the power of God to salvation; and therein Far beyond what the Philosophers could promise to any who embraced their opinions.
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For, the Gospel doth not only discover the necessity of a Principle superiour to Nature, which we call Grace, in order to the fitting our Souls for their future happiness,
For, the Gospel does not only discover the necessity of a Principle superior to Nature, which we call Grace, in order to the fitting our Souls for their future happiness,
and renewing of the Holy Ghost, which he shed on us abundantly through Christ our Saviour, Titus 3. 5. There being nothing in humane nature which could oblige God, to give to Mankinde that assistance of his grace whereby they are enabled to work out this salvation the Gospel is designed for, with fear and trembling.
and renewing of the Holy Ghost, which he shed on us abundantly through christ our Saviour, Titus 3. 5. There being nothing in humane nature which could oblige God, to give to Mankind that assistance of his grace whereby they Are enabled to work out this salvation the Gospel is designed for, with Fear and trembling.
So there were some in S. Augustin 's time, I could wish there were none in ours, who thought nothing necessary to salvation but a strong Faith, let their lives be what they pleased.
So there were Some in S. Augustin is time, I could wish there were none in ours, who Thought nothing necessary to salvation but a strong Faith, let their lives be what they pleased.
But this is so repugnant to the main design of Christian Religion, that they who think themselves the strongest Believers, are certainly the weakest, and most ungrounded.
But this is so repugnant to the main Design of Christian Religion, that they who think themselves the Strongest Believers, Are Certainly the Weakest, and most ungrounded.
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If they did believe that Christ came into the world to reform it, and make it better, that the wrath of God is now revealed from Heaven against all unrighteousness, as well as that the just by Faith shall live, that the design of all that love of Christ, which is shewn to the World, is to deliver them from the hand of their enemies, that they might serve him in righteousness and holiness all the dayes of their lives, they could never imagine, that salvation is entailed by the Gospel on a mighty confidence or vehement perswasion of what Christ hath done and suffered for them.
If they did believe that christ Come into the world to reform it, and make it better, that the wrath of God is now revealed from Heaven against all unrighteousness, as well as that the just by Faith shall live, that the Design of all that love of christ, which is shown to the World, is to deliver them from the hand of their enemies, that they might serve him in righteousness and holiness all the days of their lives, they could never imagine, that salvation is entailed by the Gospel on a mighty confidence or vehement persuasion of what christ hath done and suffered for them.
whether God will pardon the sins of men upon any other terms than those which are declared in the Christian Religion, the former he calls Works, and the latter Faith.
whither God will pardon the Sins of men upon any other terms than those which Are declared in the Christian Religion, the former he calls Works, and the latter Faith.
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I know, the subtilty of later times hath made S. Paul dispute in the matter of justification, not as one bred up at the feet of Gamaliel, but of the Master of the Sentences; but men did not then understand their Religion at all the worse because it was plain and easie;
I know, the subtlety of later times hath made S. Paul dispute in the matter of justification, not as one bred up At the feet of Gamaliel, but of the Master of the Sentences; but men did not then understand their Religion At all the Worse Because it was plain and easy;
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The Apostle makes the same terms of justification and of falvation, for as he saith elsewhere, We are justified by Faith, he saith here, the Gospel is the power of God to salvation to every one that believes;
The Apostle makes the same terms of justification and of salvation, for as he Says elsewhere, We Are justified by Faith, he Says Here, the Gospel is the power of God to salvation to every one that believes;
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if therefore a single act of Faith be sufficient for one, why not for the other also? But if believing here be taken in a more large and comprehensive sense,
if Therefore a single act of Faith be sufficient for one, why not for the other also? But if believing Here be taken in a more large and comprehensive sense,
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why should it not be taken so in the subsequent discourse of the Apostle? For we are to observe, that S. Paul in this Epistle is not disputing against any sort of Christians that thought to be saved by their obedience to the Gospel from the assistance of divine grace;
why should it not be taken so in the subsequent discourse of the Apostle? For we Are to observe, that S. Paul in this Epistle is not disputing against any sort of Christians that Thought to be saved by their Obedience to the Gospel from the assistance of divine grace;
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or that imaginary Covenant of Works, which the Jews fancyed to themselves (for it will be a very hard matter to prove that ever God entred into a Covenant of Works with fallen Man, which he knew it was impossible for him to observe) but they were so highly opinionated of themselves,
or that imaginary Covenant of Works, which the jews fancied to themselves (for it will be a very hard matter to prove that ever God entered into a Covenant of Works with fallen Man, which he knew it was impossible for him to observe) but they were so highly opinionated of themselves,
and of those legal observations which were among them, that they thought by vertue of them they could merit so much favour at Gods hands, that there was no need of any other sacrifice,
and of those Legal observations which were among them, that they Thought by virtue of them they could merit so much favour At God's hands, that there was no need of any other sacrifice,
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Against these therefore the Apostle proves, that if they hoped for happiness upon such strict terms, they laid only a foundation of boasting if they did all which God required, but of misery if they did not;
Against these Therefore the Apostle Proves, that if they hoped for happiness upon such strict terms, they laid only a Foundation of boasting if they did all which God required, but of misery if they did not;
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he shews, that either all mankind must unavoidably perish, or they must be saved by the Grace and Favour of God, which he proves to be discovered by the Gospel:
he shows, that either all mankind must avoidable perish, or they must be saved by the Grace and Favour of God, which he Proves to be discovered by the Gospel:
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so that all those who perform that, though they live not in the nice observance of the Law of Moses, shal not need to fear the penalty of their sins in another life.
so that all those who perform that, though they live not in the Nicaenae observance of the Law of Moses, shall not need to Fear the penalty of their Sins in Another life.
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For, saith he, is God the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also: because both Jew and Gentile were to be justified upon the same terms, as he proves afterwards.
For, Says he, is God the God of the jews only? is he not also of the Gentiles? Yes, of the Gentiles also: Because both Jew and Gentile were to be justified upon the same terms, as he Proves afterwards.
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all the justification we have here is only declarative from God, but so as to give a right to us, by vertue whereof we are assured, that God will not only not exercise his utmost rigour,
all the justification we have Here is only declarative from God, but so as to give a right to us, by virtue whereof we Are assured, that God will not only not exercise his utmost rigour,
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So that our compleat justification and salvation go both upon the same terms, and the same Faith which is sufficient for one, must be sufficient for the other also.
So that our complete justification and salvation go both upon the same terms, and the same Faith which is sufficient for one, must be sufficient for the other also.
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What care then ought men to take, lest by mis-understanding the notion of Believing, so much spoken of as the condition of our salvation, they live in a neglect of that holy obedience which the Gospel requires,
What care then ought men to take, lest by misunderstanding the notion of Believing, so much spoken of as the condition of our salvation, they live in a neglect of that holy Obedience which the Gospel requires,
And such of all others I grant have reason to acknowledge the irresistible power of Divine Grace, which enables them to obey the will of God against the dictates of their own judgements.
And such of all Others I grant have reason to acknowledge the irresistible power of Divine Grace, which enables them to obey the will of God against the dictates of their own Judgments.
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yet if we sincerely apply our selves to do the will of God, we have as great assurance as may be, that we shall be kept by the power of God through Faith unto Salvation. FINIS.
yet if we sincerely apply our selves to do the will of God, we have as great assurance as may be, that we shall be kept by the power of God through Faith unto Salvation. FINIS.
WHen the wise and eternal Counsels of Heaven concerning the salvation of Mankinde by the death of the Son of God, were first declared to the World by his own appearance and preaching in it;
WHen the wise and Eternal Counsels of Heaven Concerning the salvation of Mankind by the death of the Son of God, were First declared to the World by his own appearance and preaching in it;
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there was never any person appeared in any degree comparable to him, never any Message declared which might challenge so welcome an entertainment from men,
there was never any person appeared in any degree comparable to him, never any Message declared which might challenge so welcome an entertainment from men,
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and reconciliation with God upon the most easie and reasonable terms, if to purge the degenerate World from all its impurities by a Doctrine as holy as the Author of it;
and reconciliation with God upon the most easy and reasonable terms, if to purge the degenerate World from all its Impurities by a Doctrine as holy as the Author of it;
And that by those whose interest was more concerned in the consequence of these things, than himself could be in all the affronts and injuries he underwent from men:
And that by those whose Interest was more concerned in the consequence of these things, than himself could be in all the affronts and injuries he underwent from men:
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For the more the indignities, the greater the shame, the sharper the sufferings which he did undergo, the higher was the honour and glory which he was advanced to:
For the more the indignities, the greater the shame, the sharper the sufferings which he did undergo, the higher was the honour and glory which he was advanced to:
but the more obliging the instances of his kindness were, the greater the salvation that was tendered by him, the more prevailing the motives were for the entertainment of his Doctrine, the more exemplary and severe will the punishment be of all those who reject it.
but the more obliging the instances of his kindness were, the greater the salvation that was tendered by him, the more prevailing the motives were for the entertainment of his Doctrine, the more exemplary and severe will the punishment be of all those who reject it.
For it is very agreeable to those eternal Laws of Justice by which God governs the world, that the punishment should arise proportionably to the greatness of the mercies despised:
For it is very agreeable to those Eternal Laws of justice by which God governs the world, that the punishment should arise proportionably to the greatness of the Mercies despised:
and therefore although the Scripture be very sparing in telling us what the state of those persons shall be in another life who never heard of the Gospel;
and Therefore although the Scripture be very sparing in telling us what the state of those Persons shall be in Another life who never herd of the Gospel;
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yet for those who do, and despise it, it tells us plainly, that an eternal misery is the just desert of those to whom an eternal happiness was offered, and yet neglected by them.
yet for those who do, and despise it, it tells us plainly, that an Eternal misery is the just desert of those to whom an Eternal happiness was offered, and yet neglected by them.
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and therefore our Blessed Saviour, who never mentioned punishment but with a design to keep men from it, declares it frequently, that the punishment of those persons and places would be most intolerable, who have received,
and Therefore our Blessed Saviour, who never mentioned punishment but with a Design to keep men from it, declares it frequently, that the punishment of those Persons and places would be most intolerable, who have received,
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But lest we should think that all this black scene of misery was only designed for those who were the Actors in that dolefull Tragedy of our Saviours sufferings:
But lest we should think that all this black scene of misery was only designed for those who were the Actors in that doleful Tragedy of our Saviors sufferings:
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For it is nothing but the common flattery and self-deceit of humane nature, which makes any imagine, that though they do not now either believe or obey the Gospel;
For it is nothing but the Common flattery and self-deceit of humane nature, which makes any imagine, that though they do not now either believe or obey the Gospel;
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For the same disposition of minde which makes them now slight that Doctrine which is delivered to them by them that heard him, would have made them slight the Person as well as the Doctrine,
For the same disposition of mind which makes them now slight that Doctrine which is Delivered to them by them that herd him, would have made them slight the Person as well as the Doctrine,
especially since God hath provided so abundantly for the assurance of our Faith, by the miraculous and powerfull demonstration of that divine spirit which did accompany those who were the first publishers of this Doctrine to the world.
especially since God hath provided so abundantly for the assurance of our Faith, by the miraculous and powerful demonstration of that divine Spirit which did accompany those who were the First publishers of this Doctrine to the world.
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So that the miraculous gifts of the Holy Ghost, falling upon the Apostles, and the many signs and wonders which were wrought by them, were the great testimony of God to the world, that these were the persons imploy'd by himself to declare that Doctrine whereon the eternal salvation of Mankinde did depend.
So that the miraculous Gifts of the Holy Ghost, falling upon the Apostles, and the many Signs and wonders which were wrought by them, were the great testimony of God to the world, that these were the Persons employed by himself to declare that Doctrine whereon the Eternal salvation of Mankind did depend.
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And since we have so lately acknowledg'd the truth of this testimony which God gave to the Apostles, by the solemn celebration of that glorious descent of the Holy Ghost upon them on the day of Pentecost, that which naturally follows from it is, the great care we ought to take lest we be found guilty of neglecting that great salvation which is offered to us in that Doctrine which was attested in so eminent a manner by God himself; and that from the consideration of our own danger;
And since we have so lately acknowledged the truth of this testimony which God gave to the Apostles, by the solemn celebration of that glorious descent of the Holy Ghost upon them on the day of Pentecost, that which naturally follows from it is, the great care we ought to take lest we be found guilty of neglecting that great salvation which is offered to us in that Doctrine which was attested in so eminent a manner by God himself; and that from the consideration of our own danger;
for how shall we escape, if we neglect so great salvation? wherein are three things considerable: 1. The care God hath taken to make us happy, by offering so great salvation to us. 2. The care we ought to take in order to our own happiness, not to neglect the offers which God hath made us. 3. The unavoidable punishment which those do incurre who are guilty of this neglect. How shall we escape?
for how shall we escape, if we neglect so great salvation? wherein Are three things considerable: 1. The care God hath taken to make us happy, by offering so great salvation to us. 2. The care we ought to take in order to our own happiness, not to neglect the offers which God hath made us. 3. The unavoidable punishment which those do incur who Are guilty of this neglect. How shall we escape?
I need not tell this Auditory how forcible the Negative is, which is expressed by such an interrogation which appeals to the judgement of all who hear it,
I need not tell this Auditory how forcible the Negative is, which is expressed by such an interrogation which appeals to the judgement of all who hear it,
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or if through too great a love of the pleasures of sin, or a secure and careless temper of minde, you regard not the doing what Christianity requires to make you happy;
or if through too great a love of the pleasures of since, or a secure and careless temper of mind, you regard not the doing what Christianity requires to make you happy;
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for if God were so severe against the violation of a far meaner institution, viz. of the Law of Moses, insomuch that every contempt and disobedience did receive a just recompence of reward,
for if God were so severe against the violation of a Far meaner Institution, viz. of the Law of Moses, insomuch that every contempt and disobedience did receive a just recompense of reward,
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He that despised Moses Law died without mercy, under two or three witnesses, of how much sorer punishment suppose ye shall he be thought worthy, who hath troden under foot the Son of God,
He that despised Moses Law died without mercy, under two or three Witnesses, of how much Sorer punishment suppose you shall he be Thought worthy, who hath trodden under foot the Son of God,
and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing, and hath done despite unto the Spirit of Grace? This is a sad subject,
and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing, and hath done despite unto the Spirit of Grace? This is a sad Subject,
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In our Saviours time there were several sorts of those who shewed their disesteem of him, some that were so enraged against him, that they contrive all wayes for his disgrace and punishment, others could hear him with patience, but the cares of this World, the deceitfulness of Riches, and the lust of other things choaked and stifled all good apprehensions of him, that they became weak and ineffectual.
In our Saviors time there were several sorts of those who showed their disesteem of him, Some that were so enraged against him, that they contrive all ways for his disgrace and punishment, Others could hear him with patience, but the Cares of this World, the deceitfulness of Riches, and the lust of other things choked and stifled all good apprehensions of him, that they became weak and ineffectual.
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And those were guilty of making light of the marriage-feast because of other business which they had to minde, Matth. 22. 5. as well as those who offered all the injuries and affronts to his servants that invited them, v. 6. And as it was in the dayes of our Saviour, so it is now;
And those were guilty of making Light of the Marriage-feast Because of other business which they had to mind, Matthew 22. 5. as well as those who offered all the injuries and affronts to his Servants that invited them, v. 6. And as it was in the days of our Saviour, so it is now;
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I wish we could say it were otherwise now, that a sensual and voluptuous, an easie and a careless life in some, that ambition and the restless pursuit after the honour and riches of the world in others, that a profane wit,
I wish we could say it were otherwise now, that a sensual and voluptuous, an easy and a careless life in Some, that ambition and the restless pursuit After the honour and riches of the world in Others, that a profane wit,
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and a contempt of all that is serious in those that think themselves too great to be Religious, did not enervate the force of Christianity upon their minds,
and a contempt of all that is serious in those that think themselves too great to be Religious, did not enervate the force of Christianity upon their minds,
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But is the case of such men grown so desperate that no remedy can work upon them? hath the love of sin and the world so far intoxicated them, that no reason or consideration whatever can awaken them? have they hardened themselves against all the power of divine Truths with a resolution as strong as death,
But is the case of such men grown so desperate that no remedy can work upon them? hath the love of since and the world so Far intoxicated them, that no reason or consideration whatever can awaken them? have they hardened themselves against all the power of divine Truths with a resolution as strong as death,
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For, whatever the minde of man can imagine necessary in order to its own happiness, in its present fallen and degenerate condition, is abundantly provided for by the Gospel of Christ.
For, whatever the mind of man can imagine necessary in order to its own happiness, in its present fallen and degenerate condition, is abundantly provided for by the Gospel of christ.
For, man was so wholly lost as to his own felicity, that among the ruins and decayes of his Nature, he could not pick up so much as the perfect image and Idea of his own happiness;
For, man was so wholly lost as to his own felicity, that among the ruins and decays of his Nature, he could not pick up so much as the perfect image and Idea of his own happiness;
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when he reflects upon himself, he finds himself such a confused mass of folly and weakness, that he can never imagine that so noble a design should have its ground-work laid upon so course a Being.
when he reflects upon himself, he finds himself such a confused mass of folly and weakness, that he can never imagine that so noble a Design should have its groundwork laid upon so course a Being.
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Now the Gospel of Christ affords us all these things which are necessary to our happiness, there we have the most agreeable and settled notion and Idea of it, the most large and free offers of divine goodness in order to it, the greatest assurance that these things did immediately proceed from God,
Now the Gospel of christ affords us all these things which Are necessary to our happiness, there we have the most agreeable and settled notion and Idea of it, the most large and free offers of divine Goodness in order to it, the greatest assurance that these things did immediately proceed from God,
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He never tells his Disciples they may have satisfaction here if they lie upon their beds of down with their heads full of tormenting cares, that the pleasure of humane life lies in the gratifications of the senses,
He never tells his Disciples they may have satisfaction Here if they lie upon their Beds of down with their Heads full of tormenting Cares, that the pleasure of humane life lies in the gratifications of the Senses,
For those above all other persons whom our Saviour calls Blessed, in the beginning of that excellent Abstract of Christianity, his Sermon on the Mount, are, not the rich and great men of the world,
For those above all other Persons whom our Saviour calls Blessed, in the beginning of that excellent Abstract of Christianity, his Sermon on the Mount, Are, not the rich and great men of the world,
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Not those, who are ready enough to give, but unable to bear affronts, that think the lives of men a sacrifice small enough for any words of disgrace which they have given them;
Not those, who Are ready enough to give, but unable to bear affronts, that think the lives of men a sacrifice small enough for any words of disgrace which they have given them;
but such who make righteousness and goodness their meat and drink, that which they hunger and thirst after, and take as much pleasure in as the most voluptuous Epicure in his greatest dainties:
but such who make righteousness and Goodness their meat and drink, that which they hunger and thirst After, and take as much pleasure in as the most voluptuous Epicure in his greatest dainties:
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Lastly, not those, who will do any thing rather than suffer, or if they suffer it shall be for any thing rather than righteousness, to uphold a party, or maintain a discontented faction;
Lastly, not those, who will do any thing rather than suffer, or if they suffer it shall be for any thing rather than righteousness, to uphold a party, or maintain a discontented faction;
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but if they meet with reproaches and persecutions in it, they welcome them, as the harbingers of their future reward, the expectation of which makes the worst condition not only tolerable but easie to them.
but if they meet with Reproaches and persecutions in it, they welcome them, as the harbingers of their future reward, the expectation of which makes the worst condition not only tolerable but easy to them.
but such whose never-failing fountain is above, and whither those small rivulets return, which fall down upon Earth to refresh the mindes of men in their passage thither;
but such whose never-failing fountain is above, and whither those small rivulets return, which fallen down upon Earth to refresh the minds of men in their passage thither;
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as the assurance which Christ hath given us by his death and sufferings, it hath power and influence sufficient to bear up the mindes of men, against all the vicissitudes of this present state.
as the assurance which christ hath given us by his death and sufferings, it hath power and influence sufficient to bear up the minds of men, against all the vicissitudes of this present state.
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were the impressions of Reason and Religion as powerfull with Mankinde as those of Folly and Wickedness are, we should never need complain much of the misery of our present state,
were the impressions of Reason and Religion as powerful with Mankind as those of Folly and Wickedness Are, we should never need complain much of the misery of our present state,
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But we have lost the command of our selves, and therefore our passions govern us; and as long as such furies drive us, no wonder if our ease be little.
But we have lost the command of our selves, and Therefore our passion govern us; and as long as such furies drive us, no wonder if our ease be little.
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When men began first to leave the uncertain speculations of Nature, and found themselves so out of order, that they thought the great care ought to be to regulate their own actions;
When men began First to leave the uncertain speculations of Nature, and found themselves so out of order, that they Thought the great care ought to be to regulate their own actions;
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and supposing the multiplication of Sects of Philosophers about these things as far as Varro thought it possible to 288. (although there never were so many,
and supposing the multiplication of Sects of Philosophers about these things as Far as Varro Thought it possible to 288. (although there never were so many,
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as Carneades call'd it, the many companions • … ave in misery, that could keep their • … ons from breaking out when a great occasion was presented them.
as Carneades called it, the many Sodales • … have in misery, that could keep their • … ons from breaking out when a great occasion was presented them.
For he who had read all their discourses carefully, and was a great man himself, I mean Cicero, upon the death of his beloved daughter, was so far from being comforted by them, that he was fain to write a consolation for himself, in which the greatest cure (it may be) was the diversion he found in writing it.
For he who had read all their discourses carefully, and was a great man himself, I mean Cicero, upon the death of his Beloved daughter, was so Far from being comforted by them, that he was fain to write a consolation for himself, in which the greatest cure (it may be) was the diversion he found in writing it.
But supposing these things had gone much farther, and that all wise men could have governed their passions as to the troubles of this life (and certainly the truest wisdom lies in that).
But supposing these things had gone much farther, and that all wise men could have governed their passion as to the Troubles of this life (and Certainly the Truest Wisdom lies in that).
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when, after all their rants about their wise man being happy in the bull of Phalaris, &c. they yet allow'd him to dispatch himself if he saw cause, which a wise man would never do,
when, After all their rants about their wise man being happy in the bull of Phalaris, etc. they yet allowed him to dispatch himself if he saw cause, which a wise man would never do,
all the considerations whatever could never have made mankinde happy. But by the Gospel he hath taken away all suspicions and doubts concerning another state,
all the considerations whatever could never have made mankind happy. But by the Gospel he hath taken away all suspicions and doubts Concerning Another state,
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and upon a submission of our selves to his wise Providence, and a sincere obedience to his Laws, he hath promised eternal salvation in the life to come.
and upon a submission of our selves to his wise Providence, and a sincere Obedience to his Laws, he hath promised Eternal salvation in the life to come.
God also bearing them witness by signs and wonders, &c. Wherein we have all the satisfaction which the mindes of reasonable men could desire as to these things:
God also bearing them witness by Signs and wonders, etc. Wherein we have all the satisfaction which the minds of reasonable men could desire as to these things:
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From whence it follows, that the foundation whereon our Faith stands, is nothing short of a divine testimony, which God gave to the truth of that revelation of his will;
From whence it follows, that the Foundation whereon our Faith Stands, is nothing short of a divine testimony, which God gave to the truth of that Revelation of his will;
so vain are the cavils of those who say, we have nothing but meer probabilities for our Faith, and do interpret that manner of proof which matters of fact are capable of, in a sense derogatory to the firmness of our Christian Faith.
so vain Are the cavils of those who say, we have nothing but mere probabilities for our Faith, and do interpret that manner of proof which matters of fact Are capable of, in a sense derogatory to the firmness of our Christian Faith.
if you ask, Why we believe that great salvation which the Gospel offers? the answer is, Because it was declared by our Lord, who neither could nor would deceive us:
if you ask, Why we believe that great salvation which the Gospel offers? the answer is, Because it was declared by our Lord, who neither could nor would deceive us:
But if you ask again, how can we know, that their testimony was infallible, since they were but men, he then resolves all into that, that God bare witness to them by signs and wonders,
But if you ask again, how can we know, that their testimony was infallible, since they were but men, he then resolves all into that, that God bore witness to them by Signs and wonders,
than those demonstrations of a divine power and presence which the Apostles were acted by? Those that cavil at this way of proof, would have done so at any other,
than those demonstrations of a divine power and presence which the Apostles were acted by? Those that cavil At this Way of proof, would have done so At any other,
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now there was never any reward which gave greater encouragement to hope, never any punishment which made fear more reasonable than those are which the Gospel proposes.
now there was never any reward which gave greater encouragement to hope, never any punishment which made Fear more reasonable than those Are which the Gospel proposes.
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Will ever that man be good, whom the hopes of Heaven will not make so? or will ever that man leave his sins whom the fears of Hell will not make to do it? What other arguments can we imagine should ever have that power and influence on mankinde, which these may be reasonably supposed to have? Would you have God alter the methods of his Providence,
Will ever that man be good, whom the hope's of Heaven will not make so? or will ever that man leave his Sins whom the fears of Hell will not make to do it? What other Arguments can we imagine should ever have that power and influence on mankind, which these may be reasonably supposed to have? Would you have God altar the methods of his Providence,
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and give his rewards and punishments in this life? but if so, what exercise would there be of the patience, forbearance and goodness of God towards wicked men? must he do it as soon as ever men sin? then he would never try whether they would repent and grow better? or must he stay till they have come to such a height of sin? then no persons would have cause to fear him,
and give his rewards and punishments in this life? but if so, what exercise would there be of the patience, forbearance and Goodness of God towards wicked men? must he do it as soon as ever men sin? then he would never try whither they would Repent and grow better? or must he stay till they have come to such a height of since? then no Persons would have cause to Fear him,
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must it be by utterly destroying them? that to persons, who might have time to sin the mean while, (supposing annihilation were all to be fear'd) would never have power enough to deterr men from the height of their wickedness.
must it be by utterly destroying them? that to Persons, who might have time to sin the mean while, (supposing annihilation were all to be feared) would never have power enough to deter men from the height of their wickedness.
and this is that which the Gospel threatens to those that neglect their salvation, which it sometimes calls everlasting fire, sometimes the Worm that never dies, sometimes the wrath to come, sometimes everlasting destruction, all enough to fill the minds of men with horror at the apprehension;
and this is that which the Gospel threatens to those that neglect their salvation, which it sometime calls everlasting fire, sometime the Worm that never die, sometime the wrath to come, sometime everlasting destruction, all enough to fill the minds of men with horror At the apprehension;
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a happiness infinitely above the most ambitious hopes and glories of this world; wherein greatness is added to glory, weight to greatness, and eternity to them all;
a happiness infinitely above the most ambitious hope's and Glories of this world; wherein greatness is added to glory, weight to greatness, and eternity to them all;
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and to the Lamb for ever and ever? How poor and low things are those which men hope for in this world, compared with that great salvation, which the Gospel makes to free a tender of? What a mean thing is it to be great in this world, to be honourable and rich, i. e. to be made the object of the envy of some, the malice of others,
and to the Lamb for ever and ever? How poor and low things Are those which men hope for in this world, compared with that great salvation, which the Gospel makes to free a tender of? What a mean thing is it to be great in this world, to be honourable and rich, i. e. to be made the Object of the envy of Some, the malice of Others,
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and after all this to be for ever miserable? But O the wisdom of a well-chosen happiness, that carries a man with contentment and peace through this life,
and After all this to be for ever miserable? But Oh the Wisdom of a well-chosen happiness, that carries a man with contentment and peace through this life,
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2. But I pray, what reason can be given, since God is so tender of our happiness, that we should neglect it our selves? which is the next thing to be spoken to.
2. But I pray, what reason can be given, since God is so tender of our happiness, that we should neglect it our selves? which is the next thing to be spoken to.
Such as are too mean, and unworthy our care, such as are so uncertain, that they will not recompence it, such as our own Interest is not at all concerned in;
Such as Are too mean, and unworthy our care, such as Are so uncertain, that they will not recompense it, such as our own Interest is not At all concerned in;
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1. Is it too mean an employment for you to minde the matters of your eternal welfare? Is Religion a beggarly and contemptible thing, that it doth not become the greatness of your mindes to stoop to take any notice of it? Hath God lost his honour so much with you, that his service should be the object of mens scorn and contempt? But what is it which these brave spirits think a fit employment for themselves,
1. Is it too mean an employment for you to mind the matters of your Eternal welfare? Is Religion a beggarly and contemptible thing, that it does not become the greatness of your minds to stoop to take any notice of it? Hath God lost his honour so much with you, that his service should be the Object of men's scorn and contempt? But what is it which these brave spirits think a fit employment for themselves,
while they despise God and his Worship? Is it to be curiously dressed, and make a fine shew, to think the time better spent at the Glass than at their Devotions? These indeed are weighty imployments,
while they despise God and his Worship? Is it to be curiously dressed, and make a fine show, to think the time better spent At the Glass than At their Devotions? These indeed Are weighty employments,
Is it meerly to see Playes, and read Romances, and to be great admirers of that vain and frothy discourse which all persons account wit but those which have it? This is such an end of mans life which no Philosopher ever thought of.
Is it merely to see Plays, and read Romances, and to be great admirers of that vain and frothy discourse which all Persons account wit but those which have it? This is such an end of men life which no Philosopher ever Thought of.
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if we had any other name given us but that of Men. Or lastly, is it to have their minds taken up with the great affairs of the World, to be wise in considering, carefull in managing the publick interest of a Nation? This is an employment, I grant, fit for the greatest mindes,
if we had any other name given us but that of Men. Or lastly, is it to have their minds taken up with the great affairs of the World, to be wise in considering, careful in managing the public Interest of a nation? This is an employment, I grant, fit for the greatest minds,
For the greatest wisdom is consistent with that, else Religion would be accounted folly, and I take it for granted, that it is never the truely wise man but the pretender that entertains any mean thoughts of Religion.
For the greatest Wisdom is consistent with that, Else Religion would be accounted folly, and I take it for granted, that it is never the truly wise man but the pretender that entertains any mean thoughts of Religion.
And such a one uses the publick Interest no better than he doth Religion, only for a shew to the world, that he may carry on his own designs the better.
And such a one uses the public Interest no better than he does Religion, only for a show to the world, that he may carry on his own designs the better.
than all the vanities and excesses, all the little arts and designs which men are apt to please themselves with? And if so, shall the eternal happiness which follows upon being good, make it less desireable to be so? No surely,
than all the vanities and Excesses, all the little arts and designs which men Are apt to please themselves with? And if so, shall the Eternal happiness which follows upon being good, make it less desirable to be so? No surely,
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but if God had required any thing to make us happy, which had been as contrary to our present Interest as the Precepts of Christianity are agreeable to it;
but if God had required any thing to make us happy, which had been as contrary to our present Interest as the Precepts of Christianity Are agreeable to it;
2. Are these things so uncertain, that they are not fit for a wise man to be solicitous about them? if they will come with a little care, they will say, they are desireable, but too much will unfit them for greater business? But do men believe these things to be true or not,
2. are these things so uncertain, that they Are not fit for a wise man to be solicitous about them? if they will come with a little care, they will say, they Are desirable, but too much will unfit them for greater business? But doe men believe these things to be true or not,
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when they say thus? if they be true, why need they fear their uncertainty? if they be certain, what pains and care can be too great about them? since a little will never serve to obtain them.
when they say thus? if they be true, why need they Fear their uncertainty? if they be certain, what pains and care can be too great about them? since a little will never serve to obtain them.
What hinders you from being so convinced? Is it not a bad disposition of minde which makes you unwilling to enquire into them? examine things with a minde as free as you would have it, judge seriously according to the reason of things,
What hinders you from being so convinced? Is it not a bad disposition of mind which makes you unwilling to inquire into them? examine things with a mind as free as you would have it, judge seriously according to the reason of things,
And yet the great uncertainty of all the honours and riches of this world, never hinder the covetous or ambitious person from their great earnestness in pursuit of them.
And yet the great uncertainty of all the honours and riches of this world, never hinder the covetous or ambitious person from their great earnestness in pursuit of them.
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And shall not then all the mighty arguments which God himself hath made use of to confirm to us, the certainty of a life to come, prevail upon us to look more seriously after it? Shall the unexpressible love of the Father, the unconceivable sufferings of the Son of God,
And shall not then all the mighty Arguments which God himself hath made use of to confirm to us, the certainty of a life to come, prevail upon us to look more seriously After it? Shall the unexpressible love of the Father, the unconceivable sufferings of the Son of God,
3. But is not your Interest concerned in these things? Is it all one to you whether your souls, be immortal or no? whether they live in eternal felicity,
3. But is not your Interest concerned in these things? Is it all one to you whither your Souls, be immortal or no? whither they live in Eternal felicity,
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or unchangeable misery? Is it no more to you, than to know what kind of Bables are in request at the Indies, or whether the customs of China or Japan are the wiser, i. e. than the most trifling things,
or unchangeable misery? Is it no more to you, than to know what kind of Babbles Are in request At the Indies, or whither the customs of China or Japan Are the Wiser, i. e. than the most trifling things,
But this is so absurd and unreasonable to suppose, that men should not think themselves concern'd in their own eternal happiness and misery, that I shall not shew so much distrust of their understandings to speak any longer to it.
But this is so absurd and unreasonable to suppose, that men should not think themselves concerned in their own Eternal happiness and misery, that I shall not show so much distrust of their understandings to speak any longer to it.
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3. But if notwithstanding all these things our neglect still continues, then there remains nothing but a fearfull looking for of judgement, and the fiery indignation of God.
3. But if notwithstanding all these things our neglect still continues, then there remains nothing but a fearful looking for of judgement, and the fiery Indignation of God.
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For there is no possibility of escaping if we continue to neglect so great salvation. All hopes of escaping are taken away, which are onely in that, which men neglect;
For there is no possibility of escaping if we continue to neglect so great salvation. All hope's of escaping Are taken away, which Are only in that, which men neglect;
How can that man ever hope to be saved by him whose blood he despises and tramples under foot? What grace and favour can he expect from God, who hath done despight unto the Spirit of Grace? That hath cast away with reproach and contempt the greatest kindness and offers of Heaven.
How can that man ever hope to be saved by him whose blood he despises and tramples under foot? What grace and favour can he expect from God, who hath done despite unto the Spirit of Grace? That hath cast away with reproach and contempt the greatest kindness and offers of Heaven.
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if he lives in his sins, and yet continues to do so? God himself, in whose only pity our hopes are, hath irreversibly decreed that he will have no pity upon those, who despise his goodness, slight his threatnings, abuse his patience,
if he lives in his Sins, and yet continues to do so? God himself, in whose only pity our hope's Are, hath irreversibly decreed that he will have no pity upon those, who despise his Goodness, slight his threatenings, abuse his patience,
but shall not God vindicate his own honour against obstinate and impenitent sinners? He declares before-hand, that he is far from delighting in their ruine,
but shall not God vindicate his own honour against obstinate and impenitent Sinners? He declares beforehand, that he is Far from delighting in their ruin,
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but if men resolve to despise his offers, and slight the means of their salvation, shall not God be just without being thought to be cruel? And we may assure our selves, none shall ever suffer, beyond the just desert of their sins,
but if men resolve to despise his offers, and slight the means of their salvation, shall not God be just without being Thought to be cruel? And we may assure our selves, none shall ever suffer, beyond the just desert of their Sins,
and there were not a punishment belonging to it, why did the Son of God die for the expiation of it? and if his death were the onely means of expiation,
and there were not a punishment belonging to it, why did the Son of God die for the expiation of it? and if his death were the only means of expiation,
but of that great contempt of the means of our salvation by him? Let us not then think to trifle with God, as though it were impossible a Being so mercifull and kind, should ever punish his Creatures with the miseries of another life:
but of that great contempt of the means of our salvation by him? Let us not then think to trifle with God, as though it were impossible a Being so merciful and kind, should ever Punish his Creatures with the misery's of Another life:
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For, however we may deceive our selves, God will not be mocked, for whatsoever a man soweth, that shall he reap; for he that soweth to his flesh, shall of the flesh reap corruption:
For, however we may deceive our selves, God will not be mocked, for whatsoever a man Soweth, that shall he reap; for he that Soweth to his Flesh, shall of the Flesh reap corruption:
1. Consider, what it is you neglect, the offer of Eternal Happiness, the greatest kindness that ever was expressed to the World, the foundation of your present peace, the end of your beings, the stay of your mindes, the great desire of your Souls, the utmost felicity that humane Nature is capable of.
1. Consider, what it is you neglect, the offer of Eternal Happiness, the greatest kindness that ever was expressed to the World, the Foundation of your present peace, the end of your beings, the stay of your minds, the great desire of your Souls, the utmost felicity that humane Nature is capable of.
Is it nothing to neglect the favour of a Prince, the kindness of Great Men, the offers of a large and plentifull Estate? but these are nothing to the neglect of the favour of God, the love of his Son,
Is it nothing to neglect the favour of a Prince, the kindness of Great Men, the offers of a large and plentiful Estate? but these Are nothing to the neglect of the favour of God, the love of his Son,
When I see a person wholly immersed in affairs of the World, or spending his time in luxury and vanity, can I possibly think that man hath any esteem of God or of his own Soul? when I finde one very serious in the pursuit of his Designs in the World, thoughtfull and busie, subtle in contriving them, carefull in managing them;
When I see a person wholly immersed in affairs of the World, or spending his time in luxury and vanity, can I possibly think that man hath any esteem of God or of his own Soul? when I find one very serious in the pursuit of his Designs in the World, thoughtful and busy, subtle in contriving them, careful in managing them;
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Value an immortal Soul as you ought to doe, think what Reconciliation with God, and the Pardon of sin is worth, slight not the dear Purchase which was bought at no meaner a rate than the Blood of the Son of God,
Valve an immortal Soul as you ought to do, think what Reconciliation with God, and the Pardon of since is worth, slight not the dear Purchase which was bought At no meaner a rate than the Blood of the Son of God,
Have you ever found that contentment in sin or the vanities of the World, that for the sake of them, you are willing to be for ever miserable? What will you think of all your debaucheries,
Have you ever found that contentment in since or the vanities of the World, that for the sake of them, you Are willing to be for ever miserable? What will you think of all your debaucheries,
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and your neglects of God and your selves, when you come to dye? what would you give then (if it were in your power to redeem your lost time) that you had spent your time less to the satisfaction of your sensual desires,
and your neglects of God and your selves, when you come to die? what would you give then (if it were in your power to Redeem your lost time) that you had spent your time less to the satisfaction of your sensual Desires,
and have endeavoured to work out their salvation, though it hath been with fear and trembling? But what would it then profit a man to have gained the whole World,
and have endeavoured to work out their salvation, though it hath been with Fear and trembling? But what would it then profit a man to have gained the Whole World,
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and to lose his own soul? Nay, what unspeakable losers must they then be, that lose their Souls for that which hath no value at all, if compared with the World.
and to loose his own soul? Nay, what unspeakable losers must they then be, that loose their Souls for that which hath no valve At all, if compared with the World.
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If destruction be dreadfull, that is everlasting destruction; if the anguish of the soul, and the pains of the body be so troublesom, what will the destruction be both of Body and Soul in Hell? If a Serpent gnawing in our bowels be a representation of an insupportable misery here, what will that be of the Worm that never dies? if a raging and devouring fire;
If destruction be dreadful, that is everlasting destruction; if the anguish of the soul, and the pains of the body be so troublesome, what will the destruction be both of Body and Soul in Hell? If a Serpent gnawing in our bowels be a representation of an insupportable misery Here, what will that be of the Worm that never die? if a raging and devouring fire;
and think it an inestimable mercy that you have yet time to repent of your sins, to beg mercy at the hands of God, to redeem your time, to depart from iniquity, to be frequent in Prayer, carefull of your Actions,
and think it an inestimable mercy that you have yet time to Repent of your Sins, to beg mercy At the hands of God, to Redeem your time, to depart from iniquity, to be frequent in Prayer, careful of your Actions,
we might then reasonably expect that nothing would be valued so much as true goodness, nothing so much in contempt and disgrace as impiety and profaneness.
we might then reasonably expect that nothing would be valued so much as true Goodness, nothing so much in contempt and disgrace as impiety and profaneness.
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but these did so little prevail on the stupid and unthankfull world, that they among whom the Son of God did first manifest himself, seem'd only solicitous to make good one Prophesie concerning him, viz. That he should be despised and rejected of men.
but these did so little prevail on the stupid and unthankful world, that they among whom the Son of God did First manifest himself, seemed only solicitous to make good one Prophesy Concerning him, viz. That he should be despised and rejected of men.
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but to make use of all arguments that might be powerfull with them, to keep up the same vigour and constancy of mind in bearing their sufferings, which they had at first.
but to make use of all Arguments that might be powerful with them, to keep up the same vigour and constancy of mind in bearing their sufferings, which they had At First.
he conjures them, 1. By the remembrance of their own former courage, whereby they did bear as sharp tryals as these could be, with the greatest chearfulness and constancy;
he conjures them, 1. By the remembrance of their own former courage, whereby they did bear as sharp trials as these could be, with the greatest cheerfulness and constancy;
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for he who alone is able to recompence you, hath said, that if any man draw back, my soul shall have no pleasure in him, v. 38. and then from the example of himself,
for he who alone is able to recompense you, hath said, that if any man draw back, my soul shall have no pleasure in him, v. 38. and then from the Exampl of himself,
if we only grew fainter by it? And therefore in the begining of this Chapter he encourages them by that army of Martyrs which had gone before them, by that Cloud of witnesses which did both direct and refresh them, that they would lay aside every thing which was apt to oppress or dishearten them,
if we only grew fainter by it? And Therefore in the beginning of this Chapter he encourages them by that army of Martyrs which had gone before them, by that Cloud of Witnesses which did both Direct and refresh them, that they would lay aside every thing which was apt to oppress or dishearten them,
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but especially their sinfull fears, which they were so easily betray'd by, and so run with patience the race that was set before them, v. 1. But, saith he,
but especially their sinful fears, which they were so Easily betrayed by, and so run with patience the raze that was Set before them, v. 1. But, Says he,
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and as Caesar once said to his Souldiers, when he saw them ready to retreat out of the field, Videte quem, & quo loco Imperatorem deserturi estis, Remember what kinde of Generall you forsake,
and as Caesar once said to his Soldiers, when he saw them ready to retreat out of the field, Videte Whom, & quo loco Imperatorem deserturi Ye are, remember what kind of General you forsake,
and in what place you leave him: one whom you have vow'd your lives and your service to, one who hath thought nothing too dear, which was to be done for your good, one that will be ready to reward the least service you can do for him, one that is ready to assist you to the utmost in what you undertake, one that hath already undergone far more for your sakes,
and in what place you leave him: one whom you have vowed your lives and your service to, one who hath Thought nothing too dear, which was to be done for your good, one that will be ready to reward the least service you can do for him, one that is ready to assist you to the utmost in what you undertake, one that hath already undergone Far more for your sakes,
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than ever you can do for his; therefore, Consider him that endured such contradiction of sinners against himself, lest ye be weary, and faint in your minds.
than ever you can do for his; Therefore, Consider him that endured such contradiction of Sinners against himself, lest you be weary, and faint in your minds.
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and the great influence that it ought to have on all those who are call'd by his Name, that they would not dishonour so excellent a pattern of enduring sufferings, by weakness or dejection of mind.
and the great influence that it ought to have on all those who Are called by his Name, that they would not dishonour so excellent a pattern of enduring sufferings, by weakness or dejection of mind.
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It raises the minds of men higher than barely to consider, the common condition of humane nature, the unavoidableness of such things which are out of our own power,
It raises the minds of men higher than barely to Consider, the Common condition of humane nature, the Unavoidableness of such things which Are out of our own power,
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and the unreasonableness of tormenting our selves about the things which are so, and that most mens conditions in the world as to their contentment, depends more upon their minds, than their outward circumstances;
and the unreasonableness of tormenting our selves about the things which Are so, and that most men's conditions in the world as to their contentment, depends more upon their minds, than their outward Circumstances;
Especially considering not only the weight of the arguments in themselves, but the force they receive from the example of him, who for the joy that was set before him, endured the Cross,
Especially considering not only the weight of the Arguments in themselves, but the force they receive from the Exampl of him, who for the joy that was Set before him, endured the Cross,
By which mighty instance we find, that the sufferings of this life are so far from being inconsistent with the joyes of another, that he who is the Captain of salvation, was made perfect through sufferings, and therefore none of his followers have cause to be dejected under them.
By which mighty instance we find, that the sufferings of this life Are so Far from being inconsistent with the Joys of Another, that he who is the Captain of salvation, was made perfect through sufferings, and Therefore none of his followers have cause to be dejected under them.
which are here comprehended under those words, the contradiction of sinners. It is agreed by the best Expositors, both Greek and Latin, that under this phrase of the contradiction of sinners, the whole history of our Saviours sufferings is comprehended.
which Are Here comprehended under those words, the contradiction of Sinners. It is agreed by the best Expositors, both Greek and Latin, that under this phrase of the contradiction of Sinners, the Whole history of our Saviors sufferings is comprehended.
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All the injuries, reproaches, false accusations, all the cruelties, indignities, and violence, which were offer'd him, from the time of his publick appearance to his expiring upon the Cross, being undergone by him, by the malice of unreasonable men, may be call'd the contradiction of sinners. For the sense of this word extends as well to actions as words;
All the injuries, Reproaches, false accusations, all the cruelties, indignities, and violence, which were offered him, from the time of his public appearance to his expiring upon the Cross, being undergone by him, by the malice of unreasonable men, may be called the contradiction of Sinners. For the sense of this word extends as well to actions as words;
and the summe of all that which our Saviour suffer'd from them, may be reduced under these heads. 1. The ill entertainment of his Doctrine. 2. The disparagement of his Miracles. 3. The violence offer'd to his Person.
and the sum of all that which our Saviour suffered from them, may be reduced under these Heads. 1. The ill entertainment of his Doctrine. 2. The disparagement of his Miracles. 3. The violence offered to his Person.
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which must needs seem very strange to these who do not consider what a difficult acc• … s the clearest reason hath to the minds of such who are governed by interest and prejudice.
which must needs seem very strange to these who do not Consider what a difficult acc• … s the Clearest reason hath to the minds of such who Are governed by Interest and prejudice.
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yet because he came not with the pomp and splendor which they expected, they despise his Person, revile his Doctrine, persecute his followers, and contrive his ruine.
yet Because he Come not with the pomp and splendour which they expected, they despise his Person, revile his Doctrine, persecute his followers, and contrive his ruin.
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What could have been imagined more probable, than that the Jewish Nation, which had waited long in expectation of the Messias coming, should have welcom'd his approach with the greatest joy,
What could have been imagined more probable, than that the Jewish nation, which had waited long in expectation of the Messias coming, should have welcomed his approach with the greatest joy,
and receiv'd the Message he brought with a kindness only short of that which he shewed in coming among them? Was it nothing to be eased of that heavy burden of the Ceremonial Law, which neither they nor their Fathers were able to bear? and that God was willing to exchange the chargeable and troublesome service of the Temple,
and received the Message he brought with a kindness only short of that which he showed in coming among them? Was it nothing to be eased of that heavy burden of the Ceremonial Law, which neither they nor their Father's were able to bear? and that God was willing to exchange the chargeable and troublesome service of the Temple,
for the more reasonable and spiritual Worship of himself? Was it nothing to have the Promises of a Land which now groaned under the weight of its oppressions, turned into those of an eternal state of bliss and immortality? and to change the Lamps of the Temple,
for the more reasonable and spiritual Worship of himself? Was it nothing to have the Promises of a Land which now groaned under the weight of its oppressions, turned into those of an Eternal state of bliss and immortality? and to change the Lamps of the Temple,
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after they had suffer'd so much under the fury of his displeasure? Was a meer temporal deliverance by some mighty Conquerour from the subjection they were in to the Roman Power,
After they had suffered so much under the fury of his displeasure? Was a mere temporal deliverance by Some mighty Conqueror from the subjection they were in to the Roman Power,
so much more valuable a thing, than an eternal redemption from the powers of Hell and the Grave? Are the pomps and vanities of this present life, such great things in Gods account, that it was not possible for his Son to appear without them? Nay,
so much more valuable a thing, than an Eternal redemption from the Powers of Hell and the Grave? are the pomps and vanities of this present life, such great things in God's account, that it was not possible for his Son to appear without them? Nay,
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how unsuitable had it been for one who came to preach humility, patience, self-denyall, and contempt of the world, to have made an ostentation of the State and Grandeur of it? So that either he must have changed his Doctrine,
how unsuitable had it been for one who Come to preach humility, patience, self-denial, and contempt of the world, to have made an ostentation of the State and Grandeur of it? So that either he must have changed his Doctrine,
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Which surely they would never have thought themselves to have been, in one, who must have subdued the neighbour Nations to advance the honour of his own.
Which surely they would never have Thought themselves to have been, in one, who must have subdued the neighbour nations to advance the honour of his own.
But since the Son of God thought fit to appear in another manner than they expected him, they thought themselves too great to be saved by so mean a Saviour.
But since the Son of God Thought fit to appear in Another manner than they expected him, they Thought themselves too great to be saved by so mean a Saviour.
those who frequently conversed with him, and heard him speak as never man spake, and saw him do what never man did, were yet so blinded by the meanness of his Parentage and Education, that they baffle their own Reason,
those who frequently conversed with him, and herd him speak as never man spoke, and saw him do what never man did, were yet so blinded by the meanness of his Parentage and Education, that they baffle their own Reason,
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are they not all with us? whence then hath this man all these things? As though, Is not this the Carpenters Son, had been sufficient answer to all he could say or do.
Are they not all with us? whence then hath this man all these things? As though, Is not this the Carpenters Son, had been sufficient answer to all he could say or do.
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Since the bare proposal of his Doctrine, though never so reasonable, could not prevail with them to believe him to be the Son of God, he offers them a further proof of it by the mighty works which were wrought by him.
Since the bore proposal of his Doctrine, though never so reasonable, could not prevail with them to believe him to be the Son of God, he offers them a further proof of it by the mighty works which were wrought by him.
when they found it not for their credit, to deny matters of fact so universally known and attested, they seek all the means to blast the reputation of them that may be.
when they found it not for their credit, to deny matters of fact so universally known and attested, they seek all the means to blast the reputation of them that may be.
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Sometimes raising popular insinuations against him, that he was a man of no austere life, a friend of Publicans and sinners, one that could choose no other day to do his works on,
Sometime raising popular insinuations against him, that he was a man of no austere life, a friend of Publicans and Sinners, one that could choose no other day to do his works on,
When these arts would not take, but the people found the benefit of his Miracles, in healing the sick, curing the blinde and the lame, feeding the hungry;
When these arts would not take, but the people found the benefit of his Miracles, in healing the sick, curing the blind and the lame, feeding the hungry;
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If he would have made the Earth to open her mouth, and swallow up the City and the power of Rome; if he would have fed a mighty Army with bread from Heaven, in stead of feeding some few thousands with very small Provisions;
If he would have made the Earth to open her Mouth, and swallow up the city and the power of Room; if he would have fed a mighty Army with bred from Heaven, in stead of feeding Some few thousands with very small Provisions;
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if in stead of raising one Lazarus from the Grave, he would have raised up their Sampsons, and their Davids, their men of spirit and conduct, whose very presence would have put a new life, into the hearts of the people;
if in stead of raising one Lazarus from the Grave, he would have raised up their Sampsons, and their Davids, their men of Spirit and conduct, whose very presence would have put a new life, into the hearts of the people;
then a Second Moses would have been too mean a title for him, he could have been no less than the promised Messias, the Son of God. But while he imploy'd his power another way, the demonstration of it made them hate him the more;
then a Second Moses would have been too mean a title for him, he could have been no less than the promised Messias, the Son of God. But while he employed his power Another Way, the demonstration of it made them hate him the more;
This Judas undertakes, knowing the place and season of his Masters retirements, not far from the City, where they might with the greatest secrecy and safety seize upon his person.
This Judas undertakes, knowing the place and season of his Masters retirements, not Far from the city, where they might with the greatest secrecy and safety seize upon his person.
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after which he discourses admirably with his Disciples, to arm them against their future sufferings; and prays that most divine Prayer, S. John 17. which he had no sooner finished,
After which he discourses admirably with his Disciples, to arm them against their future sufferings; and prays that most divine Prayer, S. John 17. which he had no sooner finished,
but he goes with his Disciples to the usual place of his retirement in a Garden at the foot of the Mount of Olives. And now begins the blackest Scene of sufferings that ever was acted upon humane Nature.
but he Goes with his Disciples to the usual place of his retirement in a Garden At the foot of the Mount of Olive. And now begins the Blackest Scene of sufferings that ever was acted upon humane Nature.
as to the apprehensions of death or pain, it seems strange, that he who had the greatest innocency, the most perfect charity, the freest resignation of himself, the fullest assurance of the reward to come, should express a greater sense of the horror of his sufferings,
as to the apprehensions of death or pain, it seems strange, that he who had the greatest innocency, the most perfect charity, the Freest resignation of himself, the Fullest assurance of the reward to come, should express a greater sense of the horror of his sufferings,
they come out against him as a Malefactor, with swords and staves, and having seized his Person, being betray'd into their hands by one of his Disciples, they carry him to the High Priests house, where his professed enemies presently condemn him of Blasphemy,
they come out against him as a Malefactor, with swords and staves, and having seized his Person, being betrayed into their hands by one of his Disciples, they carry him to the High Priests house, where his professed enemies presently condemn him of Blasphemy,
And so fearfull were they, lest he should escape their hands, that the very next morning early, they send him bound to the Roman Governour, to have the sentence pronounced against him, to whom they accuse him of Sedition and Treason;
And so fearful were they, lest he should escape their hands, that the very next morning early, they send him bound to the Roman Governor, to have the sentence pronounced against him, to whom they accuse him of Sedition and Treason;
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but Pilate upon examination of him declares, he found no fault in him; which made them heap more unreasonable calumnies upon him, being resolved by what means soever to take away his life.
but Pilate upon examination of him declares, he found no fault in him; which made them heap more unreasonable calumnies upon him, being resolved by what means soever to take away his life.
Nay, the price of the blood of the Son of God was fallen so low with them, that they preferred the life of a known seditious person, and a Murtherer before him.
Nay, the price of the blood of the Son of God was fallen so low with them, that they preferred the life of a known seditious person, and a Murderer before him.
And when Pilate being unsatisfied, asked still, what evil he had aone? they continue their importunity without any other answer but Crucifie him, and making up what wanted in Justice and Reason in the loudness of their clamors.
And when Pilate being unsatisfied, asked still, what evil he had aone? they continue their importunity without any other answer but Crucify him, and making up what wanted in justice and Reason in the loudness of their clamours.
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and now he is stripped, and scourged, and mock'd, with a Crown of Thorns, a Scarlet Robe, and a Reed in his hand: all the indignities they could think of, they put upon him.
and now he is stripped, and scourged, and mocked, with a Crown of Thorns, a Scarlet Robe, and a Reed in his hand: all the indignities they could think of, they put upon him.
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But though it pleased them, to have him exposed to all the ignominies imaginable, yet nothing would satisfie them but his blood; and therefore he is led forth to be crucified,
But though it pleased them, to have him exposed to all the ignominies imaginable, yet nothing would satisfy them but his blood; and Therefore he is led forth to be Crucified,
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and though so lately scourged and weakened by his sorrows, yet he is made to carry his own Cross (at least through the City) for no other death could satisfie them,
and though so lately scourged and weakened by his sorrows, yet he is made to carry his own Cross (At least through the city) for no other death could satisfy them,
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2. But that which yet heightens these sufferings of Christ, is to consider, from whom he suffer'd these things, it was from sinners; which is as much as to say, from men, if the word were taken in the largest sense of it; for all have sinned;
2. But that which yet heightens these sufferings of christ, is to Consider, from whom he suffered these things, it was from Sinners; which is as much as to say, from men, if the word were taken in the Largest sense of it; for all have sinned;
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It is true indeed, (what Socrates said to his wife, when she complained that he suffer'd unjustly, What, saith he, and would you have me suffer justly?) it is much greater comfort to the person who does suffer,
It is true indeed, (what Socrates said to his wife, when she complained that he suffered unjustly, What, Says he, and would you have me suffer justly?) it is much greater Comfort to the person who does suffer,
And that our Blessed Saviour did suffer with the greatest injustice from these men, is apparent from the falseness and weakness of all the accusations which were brought against him.
And that our Blessed Saviour did suffer with the greatest injustice from these men, is apparent from the falseness and weakness of all the accusations which were brought against him.
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If the thing were true, that he was what he said, the Son of God, what horrible guilt was it in them, to imbrue their hands in his blood? and they found he alwayes attested it,
If the thing were true, that he was what he said, the Son of God, what horrible guilt was it in them, to imbrue their hands in his blood? and they found he always attested it,
If he were condemned as a false Prophet; (for that seems to be the occasion of the Sanhedrim meeting to do it, to whom the cognisance of that did particularly belong) why do they not mention what it was he had foretold, which had not come to pass;
If he were condemned as a false Prophet; (for that seems to be the occasion of the Sanhedrim meeting to do it, to whom the cognisance of that did particularly belong) why do they not mention what it was he had foretold, which had not come to pass;
or what reason do they give why he had usurped such an Office to himself? If no liberty were allowed under pain of death for any to say, that they were sent from God,
or what reason do they give why he had usurped such an Office to himself? If no liberty were allowed under pain of death for any to say, that they were sent from God,
how was it possible for the Messias ever to appear, and not be condemned? for the expectation of him was, that he should be a great person immediately sent from God,
how was it possible for the Messias ever to appear, and not be condemned? for the expectation of him was, that he should be a great person immediately sent from God,
And should he be sent from God, and not say that he was so? for how then could men know that he was? So that their way of proceeding with him, discovers it self to be manifestly unjust,
And should he be sent from God, and not say that he was so? for how then could men know that he was? So that their Way of proceeding with him, discovers it self to be manifestly unjust,
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Neither were they more successefull in the accusation of him before Pilate; why did not the witnesses appear to make good the charge of sedition and treason against him? where were the proofs of any thing tending that way? Nay, that which abundantly testified the innocency of our Saviour, as to all the matters he was accused of, was that the Roman Governour, after a full examination of the cause, declares him innocent,
Neither were they more successful in the accusation of him before Pilate; why did not the Witnesses appear to make good the charge of sedition and treason against him? where were the proofs of any thing tending that Way? Nay, that which abundantly testified the innocency of our Saviour, as to all the matters he was accused of, was that the Roman Governor, After a full examination of the cause, declares him innocent,
so that nothing but the fear of what the Jewes threatned, viz. accusing him to Caesar (a thing he had cause enough otherwise to be afraid of) which made him at last yield to their importunity.
so that nothing but the Fear of what the Jews threatened, viz. accusing him to Caesar (a thing he had cause enough otherwise to be afraid of) which made him At last yield to their importunity.
But there was one circumstance more which did highly discover the innocency of Christ, and the injustice of his sufferings, which was Judas 's confession and end;
But there was one circumstance more which did highly discover the innocency of christ, and the injustice of his sufferings, which was Judas is Confessi and end;
but was so unquiet with it, that in the time when his other Disciples durst not own him, he with a great impetus returns to them with his Money, throws it among them with that sad farewell to them all, I have sinned, in that I have betrayed the innocent blood. What could have been said more for his Vindication at this time than this was, by such a person as Judas, one who had known our Saviour long,
but was so unquiet with it, that in the time when his other Disciples durst not own him, he with a great impetus returns to them with his Money, throws it among them with that sad farewell to them all, I have sinned, in that I have betrayed the innocent blood. What could have been said more for his Vindication At this time than this was, by such a person as Judas, one who had known our Saviour long,
For how is it possible to conceive, that a matter so important as that was, should be lost by those of their own Nation, who were so highly concerned to vindicate themselves in all places,
For how is it possible to conceive, that a matter so important as that was, should be lost by those of their own nation, who were so highly concerned to vindicate themselves in all places,
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and their pro• … sufferings afterwards were imputed wholly by them to the shedding of that blood of Christ, which by a most solemn imprecation they had said, should be upon them and their Children.
and their pro• … sufferings afterwards were imputed wholly by them to the shedding of that blood of christ, which by a most solemn imprecation they had said, should be upon them and their Children.
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yet in his Book of the Philosophy of Oracles, as S. Augustin tells us, quotes an Oracle wherein were these words concerning Christ, And what became of him after his death? it saith, that his Soul was immortal, Viri pietate praestantissimi est illa anima,
yet in his Book of the Philosophy of Oracles, as S. Augustin tells us, quotes an Oracle wherein were these words Concerning christ, And what became of him After his death? it Says, that his Soul was immortal, Viri Piate praestantissimi est illa anima,
Many good works have I shewed you from my Father, for which of those works do you stone me? The very same might have been applyed to his Judges and accusers,
Many good works have I showed you from my Father, for which of those works do you stone me? The very same might have been applied to his Judges and accusers,
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For what was his whole Life after he appeared publickly, but a constant design of doing good? His presence had far more vertue for the curing all bodily distempers,
For what was his Whole Life After he appeared publicly, but a constant Design of doing good? His presence had Far more virtue for the curing all bodily distempers,
than the Pool of Bethesda among the Jews, or the Temples of AEsculapius among the Gentiles. What wonders were made of very small things done by other persons,
than the Pool of Bethesda among the jews, or the Temples of AEsculapius among the Gentiles. What wonders were made of very small things done by other Persons,
as the cure of a blinde Man by Vespasian! when such multitudes of far more certain and considerable cures, can hardly keep up the reputation of any thing extraordinary in him.
as the cure of a blind Man by Vespasian! when such Multitudes of Far more certain and considerable cures, can hardly keep up the reputation of any thing extraordinary in him.
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And to shew, that this was his great business, wherever he comes, he discourses about these things, takes every opportunity that might be improved for that end, refuses no company he might do good upon,
And to show, that this was his great business, wherever he comes, he discourses about these things, Takes every opportunity that might be improved for that end, refuses no company he might do good upon,
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and converses not with them with the pride and arrogance of either the Pharisees or Philosophers, but with the greatest meekness, humility and patience.
and converses not with them with the pride and arrogance of either the Pharisees or Philosophers, but with the greatest meekness, humility and patience.
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how serviceable to the best interest of men in this life and that to come! how suitable and desireable to the souls of good men are the rewards he promises!
how serviceable to the best Interest of men in this life and that to come! how suitable and desirable to the Souls of good men Are the rewards he promises!
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with what vehemency doth he rebuke all hypocrisie and Pharisaism! with what tenderness and kindness does he treat those that have any reall inclinations to true goodness!
with what vehemency does he rebuke all hypocrisy and Pharisaism! with what tenderness and kindness does he Treat those that have any real inclinations to true Goodness!
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The worst of men either through a natural temper of body, or having hardned themselves by custom, have born the greatest torments with the least expression of grief under them.
The worst of men either through a natural temper of body, or having hardened themselves by custom, have born the greatest torments with the least expression of grief under them.
And Panaetius, one of the wisest of the Stoicks, is so far from making insensibleness of pain the property of a wise man, that he makes it not the property of a man.
And Panaetius, one of the Wisest of the Stoics, is so Far from making insensibleness of pain the property of a wise man, that he makes it not the property of a man.
The inferiour Creatures are call'd Brutes from their dullness and insensibleness, and not meerly from want of reason, any further than that one follows from the other:
The inferior Creatures Are called Brutes from their dullness and insensibleness, and not merely from want of reason, any further than that one follows from the other:
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thence Scaliger saith of the Elephant, that it is maxima bellua, sed non maximè bruta, though it be the greatest beast, it is the least a Brute. Stupidity then under sufferings can be no part of the excellency of a man;
thence Scaliger Says of the Elephant, that it is maxima Bellua, sed non maximè bruta, though it be the greatest beast, it is the least a Brute. Stupidity then under sufferings can be no part of the excellency of a man;
If to express the least sense of grief and pain, be the highest excellency of suffering, the Macedonian boy that suffer'd his flesh to be burnt by a Coal, till it grew offensive to all about him, without altering the posture of his arm,
If to express the least sense of grief and pain, be the highest excellency of suffering, the Macedonian boy that suffered his Flesh to be burned by a Coal, till it grew offensive to all about him, without altering the posture of his arm,
Possidonius his pitifull rant over a fit of the Gout, so highly commended by Pompey and Tully; O pain, it is to no purpose; though thou beest troublesome, I will never confess thou art evil;
Posidonius his pitiful rant over a fit of the Gout, so highly commended by Pompey and Tully; Oh pain, it is to no purpose; though thou Best troublesome, I will never confess thou art evil;
falls extremely short of the resolution of the Macedonian boy, or any of the Spartan Youths, who would not in the midst of torments so much as confess them troublesome.
falls extremely short of the resolution of the Macedonian boy, or any of the Spartan Youths, who would not in the midst of torments so much as confess them troublesome.
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It is not then the example of Zeno or Cleanthes, or the rules of Stoicisme, which Dionysius Heracleotes, in a fit of the Stone complained of the folly of, that are to be the measures of patience, and courage in bearing sufferings;
It is not then the Exampl of Zeno or Cleanthes, or the rules of Stoicism, which Dionysius Heracleotes, in a fit of the Stone complained of the folly of, that Are to be the measures of patience, and courage in bearing sufferings;
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When Lipsius lay a dying, and one of the by-standers knowing how conversant he had been in the Stoicks writings, began to suggest some of their Precepts to him, Vana sunt ista, said he, I find all those but vain things;
When Lipsius lay a dying, and one of the bystanders knowing how conversant he had been in the Stoics writings, began to suggest Some of their Precepts to him, Vana sunt ista, said he, I find all those but vain things;
For, notwithstanding that Agony he was in, immediately before his being betray'd, when he sees the Officers coming towards him, he asks them whom they seek for? and tells them, I am he; which words so astonished them, that they went back, and fell upon the ground:
For, notwithstanding that Agony he was in, immediately before his being betrayed, when he sees the Officers coming towards him, he asks them whom they seek for? and tells them, I am he; which words so astonished them, that they went back, and fell upon the ground:
and therefore it was no unreasonable impetus, but a settled resolution of his minde to endure all the contradictions of sinners. When he was spi• upon, mocked, reproached and scourged, none of all these could draw one impatient expression from him.
and Therefore it was no unreasonable impetus, but a settled resolution of his mind to endure all the contradictions of Sinners. When he was spi• upon, mocked, reproached and scourged, none of all these could draw one impatient expression from him.
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How much more divine was this, than the admired Theramenes among the Greeks, who being condemned to dye by the thirty Tyrants, when he was drinking off his cup of Poyson, said, he drank that to Critias, one of his most bitter enemies,
How much more divine was this, than the admired Theramenes among the Greeks, who being condemned to die by the thirty Tyrants, when he was drinking off his cup of Poison, said, he drank that to Critias, one of his most bitter enemies,
Aristides and Phocion among the Greeks came the nearest to our Saviours temper, when one pray'd, that his Countrey might have no cause to remember him when he was gone, and the other charged his Son, to forget the injuries they had done him;
Aristides and Phocion among the Greeks Come the nearest to our Saviors temper, when one prayed, that his Country might have no cause to Remember him when he was gone, and the other charged his Son, to forget the injuries they had done him;
as well as pain was greater which they exposed him to, by how much greater concernment there is to have such an offence pardon'd by one that can punish it with eternal misery,
as well as pain was greater which they exposed him to, by how much greater concernment there is to have such an offence pardoned by one that can Punish it with Eternal misery,
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and after being made a sacrifice to the tongues and rods of the people, than to dye a painfull and ignominious death? So that allowing but that common care of divine Providence, which all sober Heathens acknowledged,
and After being made a sacrifice to the tongues and rods of the people, than to die a painful and ignominious death? So that allowing but that Common care of divine Providence, which all Sobrium heathens acknowledged,
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when they thought themselves concerned to vindicate the Justice of Gods Providence in the common calamities of those who are reputed to be better than the generality of Mankind.
when they Thought themselves concerned to vindicate the justice of God's Providence in the Common calamities of those who Are reputed to be better than the generality of Mankind.
But the reasons assigned in that common case will not hold here, since this was a person immediately sent from God upon a particular message to the World,
But the Reasons assigned in that Common case will not hold Here, since this was a person immediately sent from God upon a particular message to the World,
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when they tell us, that he suffer'd all these things to confirm the truth of what he had said, and particularly the Promise of Remission of sins, and that he might be an example to others, who should go to Heaven by suffering afterwards, and that he might, being touched with the feeling of our infirmities here, have the greater pity upon us now he is in Heaven.
when they tell us, that he suffered all these things to confirm the truth of what he had said, and particularly the Promise of Remission of Sins, and that he might be an Exampl to Others, who should go to Heaven by suffering afterwards, and that he might, being touched with the feeling of our infirmities Here, have the greater pity upon us now he is in Heaven.
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nor why the Scripture should insist upon a far greater reason more than upon any of these? I grant, the death of Christ did confirm the truth of his Doctrine,
nor why the Scripture should insist upon a Far greater reason more than upon any of these? I grant, the death of christ did confirm the truth of his Doctrine,
but if this had been all intended, why would not an easier and less ignominious death have served? since he who would be willing to die to confirm a falshood, would not be thought to confirm a truth by his death,
but if this had been all intended, why would not an Easier and less ignominious death have served? since he who would be willing to die to confirm a falsehood, would not be Thought to confirm a truth by his death,
Why, if all his sufferings were designed as a testimony to others, of the truth of what he spake, were the greatest of his sufferings, such as none could know the anguish of them but himself, I mean his Agony in the Garden,
Why, if all his sufferings were designed as a testimony to Others, of the truth of what he spoke, were the greatest of his sufferings, such as none could know the anguish of them but himself, I mean his Agony in the Garden,
and that which made him cry out upon the Cross, My God, my God, why hast thou forsaken me? Why were not his Miracles enough to confirm the truth of his Doctrine? since the Law of Moses was received without his death, by the evidence his Miracles gave that he was sent from God;
and that which made him cry out upon the Cross, My God, my God, why hast thou forsaken me? Why were not his Miracles enough to confirm the truth of his Doctrine? since the Law of Moses was received without his death, by the evidence his Miracles gave that he was sent from God;
since the Doctrine of remission of sins had been already deliver'd by the Prophets, and received by the People of the Jews; since those who would not believe for his Miracles sake,
since the Doctrine of remission of Sins had been already Delivered by the prophets, and received by the People of the jews; since those who would not believe for his Miracles sake,
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But of all things, the manner of our Saviours sufferings seems least designed to bring the World to the belief of his Doctrine, which was the main obstacle to the entertainment of it among the men of greatest reputation for wisdom and knowledge.
But of all things, the manner of our Saviors sufferings seems least designed to bring the World to the belief of his Doctrine, which was the main obstacle to the entertainment of it among the men of greatest reputation for Wisdom and knowledge.
For it was Christ crucified, which was to the Jews a stumbling block, and to the Greeks foolishness. Had the Apostles only preached that the Son of God had appeared from Heaven,
For it was christ Crucified, which was to the jews a stumbling block, and to the Greeks foolishness. Had the Apostles only preached that the Son of God had appeared from Heaven,
and therein had wrought many strange and stupendious miracles, but after he had sufficiently acquainted the World with the nature of his doctrine, he was again assumed up into Heaven;
and therein had wrought many strange and stupendious Miracles, but After he had sufficiently acquainted the World with the nature of his Doctrine, he was again assumed up into Heaven;
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in all probability, the doctrine might have been so easily received by the world, as might have saved the lives of many thousand persons, who dyed as Martyrs for it.
in all probability, the Doctrine might have been so Easily received by the world, as might have saved the lives of many thousand Persons, who died as Martyrs for it.
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And if it had been necessary that some must have dyed to confirm it, why must the Son of God himself do it? when he had so many Disciples who willingly sacrificed their lives for him,
And if it had been necessary that Some must have died to confirm it, why must the Son of God himself do it? when he had so many Disciples who willingly sacrificed their lives for him,
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But if it be alledged further, that God now entring into a Covenant with man for the pardon of sin, the sheding of the blood of Christ was necessary as a federal rite to confirm it.
But if it be alleged further, that God now entering into a Covenant with man for the pardon of since, the shedding of the blood of christ was necessary as a federal rite to confirm it.
I answer, if only as a federal rite, why no cheaper blood would serve to confirm it but that of the Son of God? We never read that any Covenant was confirmed by the death of one of the contracting parties;
I answer, if only as a federal rite, why no cheaper blood would serve to confirm it but that of the Son of God? We never read that any Covenant was confirmed by the death of one of the contracting parties;
But if there were such a necessity of alluding to them, why might not the blood of any other person have done it? when yet all that custom was no more,
But if there were such a necessity of alluding to them, why might not the blood of any other person have done it? when yet all that custom was no more,
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Besides, how incongruous must this needs be, that the death of Christ the most innocent person in the World, without any respect to the guilt of sin, should suffer so much on purpose to assure us, that God will pardon those who are guilty of it? May we not much rather infer the contrary, considering the holiness and justice of Gods nature;
Beside, how incongruous must this needs be, that the death of christ the most innocent person in the World, without any respect to the guilt of since, should suffer so much on purpose to assure us, that God will pardon those who Are guilty of it? May we not much rather infer the contrary, considering the holiness and Justice of God's nature;
if he dealt so severely with the green tree, how much more will he with the dry? If one so innocent suffer'd so much, what then may the guilty expect? If a Prince should suffer the best subject he hath, to be severely punished, could ever any imagine that it was with a design to assure them that he would pardon the most rebellious? No;
if he dealt so severely with the green tree, how much more will he with the dry? If one so innocent suffered so much, what then may the guilty expect? If a Prince should suffer the best Subject he hath, to be severely punished, could ever any imagine that it was with a Design to assure them that he would pardon the most rebellious? No;
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but would it not rather make men afraid of being too innocent, for fear of suffering too much for it? And those who seem very carefull to preserve the honour of Gods Justice, in not punishing one for anothers faults, ought likewise to maintain it in the punishing of one who had no fault at all to answer for.
but would it not rather make men afraid of being too innocent, for Fear of suffering too much for it? And those who seem very careful to preserve the honour of God's justice, in not punishing one for another's Faults, ought likewise to maintain it in the punishing of one who had no fault At all to answer for.
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And by the very same reason that God might exercise his dominion on so innocent a person as our Saviour was, without any respect to sin as the moving cause to it, he might lay eternal torments on a most innocent Creature (for degrees and continuance do not alter the reason of things) and then escape with the same evasion, that this was no act of injustice in God,
And by the very same reason that God might exercise his dominion on so innocent a person as our Saviour was, without any respect to sin as the moving cause to it, he might lay Eternal torments on a most innocent Creature (for Degrees and Continuance do not altar the reason of things) and then escape with the same evasion, that this was no act of injustice in God,
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it is easily answer'd, that the same consent will make it less injustice in God to lay the punishment of our sins upon Christ, upon his undertaking to satisfie for us;
it is Easily answered, that the same consent will make it less injustice in God to lay the punishment of our Sins upon christ, upon his undertaking to satisfy for us;
For the hopes of an eternal reward for these short and light afflictions, ought to be encouragement enough, to go through the miseries of this life in expectation of a better to come.
For the hope's of an Eternal reward for these short and Light afflictions, ought to be encouragement enough, to go through the misery's of this life in expectation of a better to come.
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And the Cloud of Witnesses, both under the Law and the Gospel, of those who have suffer'd for righteousness sake, ought to make no one think it strange,
And the Cloud of Witnesses, both under the Law and the Gospel, of those who have suffered for righteousness sake, ought to make no one think it strange,
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But the Scripture is very plain and full (to all those who rack not their minds to pervert it) in assigning a higher reason than all these of the sufferings of Christ, viz. That Christ suffered for sins, the just for the unjust;
But the Scripture is very plain and full (to all those who rack not their minds to pervert it) in assigning a higher reason than all these of the sufferings of christ, viz. That christ suffered for Sins, the just for the unjust;
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That he dyed to reconcile God and us together; and that the Ministery of Reconciliation, is founded on Gods making him to be sin for us who knew no sin, that we might be made the righteousness of God in him:
That he died to reconcile God and us together; and that the Ministry of Reconciliation, is founded on God's making him to be since for us who knew no since, that we might be made the righteousness of God in him:
and for this cause to be a Mediator of the New Testament, and to be a faithfull high-Priest in things pertaining to God, to make reconciliation for the sins of the people:
and for this cause to be a Mediator of the New Testament, and to be a faithful high-Priest in things pertaining to God, to make reconciliation for the Sins of the people:
and every high-Priest, taken from among men is ordained for men in things pertaining to God; not appointed by God in things meerly tending to the good of men;
and every high-Priest, taken from among men is ordained for men in things pertaining to God; not appointed by God in things merely tending to the good of men;
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which is rather the Office of a Prophet than a Priest. So that from all these places it may easily appear, that the blood of Christ is to be looked on as a sacrifice of Atonement for the sins of the World.
which is rather the Office of a Prophet than a Priest. So that from all these places it may Easily appear, that the blood of christ is to be looked on as a sacrifice of Atonement for the Sins of the World.
Not as though Christ did suffer the very same which we should have suffer'd, for that was eternal death as the consequent of guilt in the person of the Offender,
Not as though christ did suffer the very same which we should have suffered, for that was Eternal death as the consequent of guilt in the person of the Offender,
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For which end I shall suggest two things. 1. The vast disproportion between Christs sufferings and ours. 2. The great encouragement we have from his sufferings, to bear our own the better.
For which end I shall suggest two things. 1. The vast disproportion between Christ sufferings and ours. 2. The great encouragement we have from his sufferings, to bear our own the better.
For I must needs say, this City hath smarted by such a series and succession of judgements which few Cities in the world could parallel in so short a time.
For I must needs say, this city hath smarted by such a series and succession of Judgments which few Cities in the world could parallel in so short a time.
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wherein so many profane persons act over again the part of the Scribes and Pharisees; they slight his Doctrine, despise his Person, disparage his Miracles, contemn his Precepts, and undervalue his Sufferings.
wherein so many profane Persons act over again the part of the Scribes and Pharisees; they slight his Doctrine, despise his Person, disparage his Miracles, contemn his Precepts, and undervalue his Sufferings.
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but thou must still suffer so much at the hands of those whom thou dyedst for, that thou mightest bring them to Heaven? was it not enough for thee to be betrayed on Earth,
but thou must still suffer so much At the hands of those whom thou dyedst for, that thou Mightest bring them to Heaven? was it not enough for thee to be betrayed on Earth,
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but that thou shouldest be trampled on because thou didst it? was the ignominious death upon the Cross too small a thing for thee to suffer in thy Person,
but that thou Shouldst be trampled on Because thou didst it? was the ignominious death upon the Cross too small a thing for thee to suffer in thy Person,
and the honour of our Saviour, let us endeavour by the holiness and meekness of our spirits, the temperance and justice of our actions, the patience and contentedness of our minds, to recover the honour of that Religion which only can make us happy, and our Posterity after us.
and the honour of our Saviour, let us endeavour by the holiness and meekness of our spirits, the temperance and Justice of our actions, the patience and contentedness of our minds, to recover the honour of that Religion which only can make us happy, and our Posterity After us.
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and a mean condition, with injuries and violence, with mockings and affronts, nay with a shamefull and a painfull death, what cause have we to complain,
and a mean condition, with injuries and violence, with mockings and affronts, nay with a shameful and a painful death, what cause have we to complain,
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for did not the Son of God undergo all these things before us? If any of your Habitations have been consumed, that you have been put to your shifts where to lodge your selves, or your Families;
for did not the Son of God undergo all these things before us? If any of your Habitations have been consumed, that you have been put to your shifts where to lodge your selves, or your Families;
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If you are in pain and trouble, think of his Agony and bloody sweat, the nailing of his hands and feet to the Cross, to be a sacrifice for the expiation of your sins.
If you Are in pain and trouble, think of his Agony and bloody sweat, the nailing of his hands and feet to the Cross, to be a sacrifice for the expiation of your Sins.
Never think much of undergoing any thing, whereby you may be conformable to the Image of the Son of God, knowing this, that if ye suffer with him, ye shall also be glorified together.
Never think much of undergoing any thing, whereby you may be conformable to the Image of the Son of God, knowing this, that if you suffer with him, you shall also be glorified together.
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And you have never yet set a true estimate and value upon things, if you reckon the sufferings of this present life worthy to be compared with the glory which shall be revealed.
And you have never yet Set a true estimate and valve upon things, if you reckon the sufferings of this present life worthy to be compared with the glory which shall be revealed.
cc pn22 vhb av-x av vvd dt j n1 cc n1 p-acp n2, cs pn22 vvi dt n2 pp-f d j n1 j pc-acp vbi vvn p-acp dt n1 r-crq vmb vbi vvn.
